A60655	----	A spiritual prospective glass Through which the rulers and people of England, may plainly see those things which concerns their peace. Being a manifestation from the Spirit of God, in love to all people. By one that desires the prosperity of truth, and the peace of the nation. W.Smith. Smith, William, d. 1673. 1670 Approx. 43 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A60655 Wing S4333 ESTC R216948 99828660 99828660 33091 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60655) Transcribed from: (Early English Books Online ; image set 33091) Images scanned from microfilm: (Early English books, 1641-1700 ; 1858:11) A spiritual prospective glass Through which the rulers and people of England, may plainly see those things which concerns their peace. Being a manifestation from the Spirit of God, in love to all people. By one that desires the prosperity of truth, and the peace of the nation. W.Smith. Smith, William, d. 1673. [2], 2, 5-20 p. s.n.], [London : Printed in the year, 1670. W. Smith = William Smith. Cf. Wing. Place of publication from Wing. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Redemption -- Early works to 1800. Christian life -- Early works to 1800. Quakers -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Spiritual Prospective GLASS . Through which the Rulers and people of England , may plainly see those things which concerns their peace . Being a manifestation from the Spirit of God , in love to all people . By one that desires the prosperity of truth , and the peace of the Nation . W. Smith . In him was Life , and the Life was the Light of Men , and the Light shineth in darkness , and the darkness comprehended it not , Jo. 1. 4. 5. For God who commanded the Light to shine out of darkness , hath shined in our hearts to give the Light of the knowledge of the glory of God in the fear of Jesus Christ , 2 Cor. 4. 6. Printed in the Year , 1670. To the Reader . READER . IF absolute necessity did not constrain to make a discovery of that which doth occasion desolation , and to inform all concerned wherein they wrong both themselves and others , and so to set the truth before the face of all people , it would be more satisfaction to fit in stilness then in such a manner to appear in publick , and though the innocent dwell in that Love which endureth all things , yet where severity oppresseth their innocency , it causeth them to manifest the truth on their own behalf , and also for the benefit of such by whom they are oppressed , and for this very end is the matter published which in this little book is contained , for if any conclude that the Innocent Quakers suffer as evil doers , they make there conclusion without a good understanding , and none are to conclude a matter until it be fully cleared by sufficient evidence , and whoever thou art into whose hands this little book may be ordered , thou art desired to read it or hear it , in meekness , and to consider the matter in it as becommeth true Wisdom and sound Judgement , and so by thy own temperance and moderation , thou may reap proffit , and do thy self good , Farewell . W. S. A Spiritual Prospective Glass , &c. IT is not to be questioned but the Rulers and people of England do acknowledge and confess that Christ Jesus is their Redeemer and Saviour , & that they are Christians through the Faith they have in his death and Resurrection , and therefore to be hoped that the ensuing matter may meet with better respect and entertainment in Relation to Christ an practice , for Christian practice is always an acceptable thing to a Christian Nature and life , because nature is delighted in that which is in agreement with it , and the first being stated as a thing not questioned , the latter may be more fully opened and presented for the harmony will not break where the matter is substantial in its ground and nature , for whatsoever breaketh harmony doth alter the course of Nature by malignity , for Christianity is concurrent in all passages without any malignity in it self to let or hinder , and in this Harmony the Lord God hath his glory , and where it is not so , it is but Christianity professed which wanteth the substantial ground and nature of a Christian Life , and the Title of a spiritual Prospective Glass comprehends the whole matter by allusion for most people know that it is the property of a visible Prospective Glass to discover visible things plainly , which otherwise are obscure and not to be clearly discerned , and by that means many comes to be satisfied concerning a thing by beholding it so fully as to know what it is even so must all people come to know and be satisfied concerning spiritual things , by beholding them in the Light and Spirit of God , for spiritual things are spiritually discerned , and the Light and Spirit of God doth discover spiritual things as they are in nature and Life , and in that discovery there is no deceiveableness by any false presentation or object , but a true discovery of the substance of spiritual things by which the Soul hath great benefit and comfort , and with this blessed Light and Spirit Abraham see Christs day and rejoyced , and with the same light and spirit Moses see to the beginning , and rehearsed the mighty works of God in the beginning and he see Christ the great Prophet who was to be Raised up like unto him , and commanded that he in all things should be heard , and so ●●ses see the beginning and the ending in the light and spirit of God , and all the Prophets and holy men of God , see the Heavenly and spiritual things in the same light and spirit of God , and John see the Lamb of God , and said behold him , and some beheld his glory as the Glory of the only begotten of the Father full of grace and truth , and so in the light and spirit of God all the Holy men of God discerned spiritual things , and then they did not look at things that were temporall , but at things that were eternal , and this were a true presentation or object which did not deceive the beholders , and by believing in it according to the dispensation of God they came to witness Salvation and Eternal life , and so people must come to the light and spirit of God in themselves if they would see spiritual things , for flesh and blood doth not reveal spiritual things , and they that expect to see spiritual things in that nature they deceive themselves , and this hath been in ages past , and is at this day the ground of error concerning spiritual things , for what man can see spiritual things with a natural eye , there is no testimony given by the holy men of God , that they see the things of God with flesh and blood or a natural eye , but said , The natural Man receives not the things of the spirit of God , because they are spiritually discerned , and no Man knows the things of God but the spirit of God , and here the natural man is to stop and stand still and be quiet , he cannot see spiritual things , nor receive spiritual things , nor judge of spiritual things and so not fit to meddle with such weighty concernments , for seeing by Scripture testimony that no man knows the things of God but by the spirit of God , then all that would know the things of God are to mind the spirit of God in themselves , and as the spirit is minded & obeyed , it teacheth and instructeth in the things of God which it knoweth , and so the things of God are revealed by his spirit and taught by his spirit , and they that receive the Spirit they know the things of God in it , and here is the spiritual mind in which is life and peace , and he that hath a spiritual mind is a spiritual man , and that man is fit to judge of spiritual things , because he sees them in the spirit , and knows them in the spirit , and therefore able to give sound judgement which the natural man cannot do , for the natural man runs into error by believing in false objects , which darkness presenteth to his view , and as he receives it into his beliefs so he holds it in his judgement and opinion as if it was the truth , for error is a mistaking of things as to the truth that is in them , and that was the Sadduces condition concerning the Resurrection , and Christ said unto them , ye do err not knowing the Scriptures nor the power of God , for if they had known the Scriptures and the ●ower of God , they would 〈◊〉 understood the truth of the 〈◊〉 , and not erred in 〈◊〉 judgement and opinion , for it was their judgement that 〈◊〉 〈◊〉 no Resurrection , and that 〈◊〉 their Error or mistake , 〈◊〉 Christ opened the truth unto them , saying , God is not the God of the dead but of the living , so truth is not to be concluded as to what men hold in their judgement and opinion , seeing Christ reproved it 〈◊〉 error in the 〈◊〉 , but that which is revealed in 〈◊〉 and spirit of God , may be safely concluded to be the 〈◊〉 which is no error , for he that is the light and truth did see the Saddu●●● error in what they held in the 〈◊〉 〈◊〉 and opinion concerning the Resurrection , and 〈◊〉 〈◊〉 there be for people to give up their belief to the judge●●●● 〈◊〉 opinion of natural men as to spiritual things , there can be no ●ore safety in so doing then for one blind man to be led or guided by another that is as blind as himself , therefore I shall speak in plainness to the Rulers and People of England for their information in the things of God , if happily the light may shine out of darkness in such where it shines in darkness , and by darkness not comprehended that if it seem good to the Lord , the day may break in them and the Sun of righteousness may arise with healing under his Wings . Friends , unto you all that are striving against the blessed appearance of Christ Jesus the Lord of Life , and Prince of Peace , this matter is offered in love to your souls and to the whole nation , and though I well know that judgement lingreth not where wickedness aboundeth , So I also know that God would not the death of a sinner but rather he would turn from his wickedness and live , and this I deliver as a testimony for God and in this matter I shall not appear like Tertullus the flourishing Orator , but like Paul the plain and true Apostle , for in such weighty concernments the Fear of the Lord is to be minded , and his counsel and wisdom to be obeyed and followed , and in that I shall speak to the witness of God in all your consciences . 1. The Almighty and Everlasting God created all things good & man in that state was blessed and happy in the paradic of God , and there his Soul enjoyed the benefit and comfort in the life and power by which it was nourished , 2. The good and blessed state in which man was created he loss by disobedience , and so was driven out of paradice to his Souls sorrow and heaviness , and that is the state of all people in the first Adams transgression . 3. The Almighty and Everlasting God promised a seed to break the Serpents head that tempted man forth of his good and blessed state in which he was created , that man might be again restored into his first being of life . 4. The seed promised was Christ the power of God , and the wisdom of God , who by the arm of his power is able to destroy the Devil and his Work and to bring Man again unto God and the good . 5. The holy men of God in all ages did bear witness of the power of the seed in working deliverance from the power of the Serpent , by which they came to witness Gods promise fulfilled , and to live in the joy of his Salvation . 6. There is no nation , people or Language unto whom the seed doth not give light , for the 〈◊〉 is Christ , and Christ lighteth every one that comes into the World , and his Light is a Witness in every ones conscience unto that which is good , ●nd against that which is evil . 7. Man believing and obeying the testimony of the Light of Christ in his conscience , it worketh in power for his deliverance out of darkness where his Soul is in bondage , sorrow and heaviness , and restores into the good again where the Soul comes into peace , joy , and happiness , and so Christ is the restorer of 〈◊〉 to dwell in . Now as you profess your selves to be believers in Christ , and so to be Christians , it is necessary that you consider how far you can witne●s the promise of God fulfilled in you , by the power of Christ , and that you may fully examine your own conditions these following questions may be useful to you . 1. Do you believe in the Light with which Christ lighteth you . 2. Do you obey the Testimony of Light in your own Consciences . 3. Do you witness your sin done away , and the serpents head broken . 4 , Do you witness deliverance out of darkness and the house of bondage . 5. Do you witness liberty in the power of an endless life . 6. Do you witness the righteousness of Christ to be made your righteousness . 7. Do you witness unity and peace in the righteousness of Christ. 8. Do you witness the goodness of God to satisfie your Souls . 9. Do you follow peace with all men and holiness . 10. Do you feel the peace of God rule in your hearts . 11. Do you love your enemies and do good to those that hate you . 12. Do you serve God in Fear and Rejoyce before him with reverence . Examine your selves and your condition by these few questions , for these good and holy things are witnessed by such as are regenerated and born again , and except you be regenerated and born again , you cannot enter into the Kingdom of God , and can your Souls be satisfied out of Gods Kingdom , and is it not the greatest concernment to know an entrance into the Kingdom of God , where the Soul comes to be satisfied in rest and peace , and comfort and happiness , and so there is a coming out of the first Adams transgression as the light and power of the second Adam is obeyed in manifestation and operation , for the operation of the light and power of Christ Jesus the second Adam makes a new creature and they that receive Christ in his light and power to come into Union with him they are new creatures , and new creatures are Christians in Nature and Life , and the Spirit beareth witness with their spirits that they are the sons of God ; and in such all old things are done away , and all things are become new , and so they are in the New Covenant with a new heart , and a new spirit which God gives them , and puts into them , and these are the people who now worship God in the spirit , and rejoyce in Christ Jesus , and have no confidence in the flesh , and so they answer the life and practice of new creatures , and Christians in times past , and this keeps the harmony and doth not break it , for the same righteousness , Unity , and Peace , runs as a natural stream in the same light , spirit , life , and power that is in Christ Jesus , and if you come to love this , and live in this and walk in this , your souls will come into Righteousness , Unity and peace , and so into a comfortable and happy being ; but if you gain-say : resist and withstand the light of Christ when it testifieth in your consciences , and love darkness rather then light , your souls are in sorrow and heaviness , whatsoever you may profess of Christianity in your judgement and opinion , for there can be no sound judgement or opinion , but in the Light and power of Christ Jesus , and they that resist the Light they err in what they hold as to their Judgement and opinion in spiritual things ; for the ground of Error is ignorance , and the ground of ignorance is darkness , and then such as love darkness rather then light must needs live in Error and not in the truth whatever they profess , and Righteousness , unity and peace will never spring out of darkness and error , for where ignorance maintains an error it usually maintains it by violence and force against such as hold the contrary , and that will never do the thing that is right , and so cannot be Righteous or bring forth Righteousness , nor never will bring into unity and peace ; but provokes unto Wrath , Envy , and Strife , and so it is plain that error in Judgement and opinion touching the way and worship of God is the veryground of persecution , for as darkness vaileth the understanding from the true knowledge of spiritual things , so it causeth ignorance and error in Judgement and opinion , and then worketh violently against all dissenters or opposers of that which it formeth and setteth up to be observed as the way and worship of God , and this breaks the harmony that stands in Righteousness , Unity , and peace , and can never bring comfort and happiness to any Soul , and is it the way and manner of Christians to practice the way of the heathens by whom they were first persecuted , and many destroyed , for did not the heathen Emperors cause the Christians to be persecured and destroyed for above 3 hundred years after Christ ? and doth it become Christians to walk in the heathens way of outrage and cruelty one amongst another , or should they not love one another as Christ commandeth and live in Righteousness , Unity and peace together , and so judge the Heathens cruelty and not justifie them in it ? O that the Rulers of England would stand still and consider the beginning and end of persecution in matters of Faith and Religion , for if the beginning of persecution be well pleasing unto God , then Cains slaying his brother is no sin , but that Cains action did nor please God is plain from the displeasure of God against him , & the judgment of God that came upon him therefore Cain slaying his Brother is a sin that did not go unpunished and so neither the beginning ofending of persecution that can in any wise be profitable to those that are exercised in it , and the Innocent Quakers could not have believed that the King and great Counsel of Parliament would have put such an opportunity into the hands of violent persons to ruine their estates for worshipping the living God , for it is the living God that those people do worship , and they worship him in the spirit and in the truth which is peaceable , whatsoever you do reckon their meetings to be in your natural eye , & seeing that such a violent use is made of the safe act as tendeth to the utter ruine of honest peaceable Subjects , it can no way be dishonourable to your dignity to repeal it & make it void , which if you do not your agreement in the execution will 〈◊〉 in the consequence , and that will fall hard upon your selves when the Lord makes inquisition after such as spoils his people , but if you do repeal it and make it void as seeing how destructive it is to the Nation in the using and execution of it , then you will manifest some tenderness of heart in your great assembly , and also demonstrate that it was not by you enacted with that intention as it hapneth in the execution , and this would be great satisfaction unto the Nation , for what conclusion can you make to your selves by suffering such proceedings , or do you conclude that it may be a benefit unto such as comes under the punishment by working their Reformation , if there be neither benefit to your selves nor those you punish as offenders it cannot be beneficial unto any others , for that by which any hath benefit must come as a clear thing , or otherwise it is no benefit at all , for if a man must answer as much or more in consideration of what he receives , he hath no benefit but rather looseth by what he receives , and if such amongst whom fines are to be divided must answer the receipt unto God with a greater consideration , they will be loosers by what they receive , for what doth it proffit a man to gain the whole World and loose his own Soul , or what shall a man give ●n exchange for his Soul. so if a man loose his own Soul in consideration or what he receives in such a manner for his benefit : his loss is far greater then his gain and therefore no benefit at all unto him , and that no benefit can come to the sufferer by working reformation is very clear , for violence was never known to work a true reformation in any , and seeing no benefit will arise to any party according to what may be expected , then it is altogether an unproffitable thing which unto Christians should be detestable , and however you may be incouraged by Prelates and Clergy in such a work upon a Christian account , yet you will not find it to your Souls benefit and comfort , and they that incourage you in any thing that will not bring comfort to your Souls , you have good cause to let there counsel fall at your feet , and not to make it a head to rule over you , for indeed most men of that sort have sought for worldly preheminence , honour and proffit , for many ages past , and the more you adhere to their Councel , the more will they seek their own interest by you , and good dominion over you , for how doth the Pope exalt himself over . Emperors and Kings , who by the Emperor was first enstalled in his pontifical dignity , and so experience may teach you that it is not altogether your safety to set up Prelares and Clergy above you , or to follow their advice and counsel in things that properly concerns your own authority , but rather mind your own power in all civil concernments , and there is nothing further wherein either they or you are to concern your selves by the power of any outward law , and as you mind the Light of Christ Jesus it will direct you to act in your proper places whereby your souls may have peace and comfort , and that councel you are to receive by which you may come to allow to all tender consciences the just priviledge of liberty in things pertaining to their consciences , and that will settle righteousness , unity and peace in every conscience that is well disposed towards God , and so the soul will come to live in comfort as in a day of prosperity , and there you will know the things that belongs to your peace . Now in things of such weighty concernment there ought to be great regard to the well being of a Nation , for there is your proper place to stand and rule not to meddle with spiritual things , but look after the well being of the nation , and to suppress vice and vanity that occasioneth mischief and injury , here stand in your places and exercise your power to the punishment of evil doers there your authority is to shew it self and not in punishing tender peaceable people for their conscience towards God , for persecution will never bring Righteousness , Unity and peace to a Nation , but always disturbs and disquiets the most setled condition , so thus the consequence of persecution is for the most part strife and sedition , and yet under the colour of suppressing seditious meetings persecution is carried on as the best means to do it , and so that which is evil in it self would make a good thing to appear evil that it might appear against it as evil to make it self appear as if it was good , for this is to be observed that persecution never appeared against any thing as if it was good , but as if it was evil , and so hath always had a cloak to cover it in its greatest fury , for such as are persecuted do always suffer as such that in the account of that spirit which persecuteth deserve the thing that is done for it is the general cry at this day by those that acts persecution or joyn with it , you deserve to suffer that will not obey the Kings Laws , and so would appear as if they were doing a good work with their violent hands , and will concern the King and his Laws in what they do , but such never yet looked thorow the Spiritual Prospective Glass to see things as they are , and therefore they follow evil as if it was good , and would suppress the good as if it was evil , and so are evil doers , and who will conclude that an evil doer obeys the Kings laws , and if it be those that do well that are such , then the Innocent Quakers do not deserve that punishment as some inflicteth upon them under colour of disobeying the Kings Laws , and what work doth this make in the Nation , doth it not make the nation like broken shattered bones when so many honest people and peaceable subjects have their Estates torn from them by violent hands , and many of conside able Estates have little left , and no encouragement to begin again , and many families lies distressed for want of that which should have been their outward Relief , can ever such things bring the Nation into righteousness , unity , and peace , or doth it not wast it like a Consumption upon the Natural body ? and what pleasure or delight can you have in such a work who joyn hands to perform it ? are you not smitten in your Consciences for your doings , and is not that the hand of the Lord that smites you , and so you cause the hand of the Lord to turn against you , and except you repent it will be terrible to you , for you are not like to prosper that persecutes the innocent , and where is there a president in any nation of such actions : doth any Nation ruine the Estates one of another in such a manner , surely you are not come high to righteousness , unity and peace , whose hands are busied in this destructive work and therefore a Spiritual Prospective glass is set to every mans eye , that you may look thorow it and see the nature of truth , and the righteousness , unity , and peace contained in it , that ye may come to love the truth and live in it to the comfort of your Souls that so righteousness , unity , and peace , may run through the Nation to the satisfaction of those that dwell therein , and that it may be so I shall state a few particulars to be observed . 1. Mind the Light of Christ Jesus to be guided by it , and do unto all men as you would be done by . 2. Be tender towards all that fear God and work righteousness for their incouragement . 3. Ordain no Laws that may be of a compelling or restraining power in things pertaining to God and the Conscience , and repeal such as be in force for any such end or purpose . 4. Allow the Supreamacy and Authority of Church Government into Christ Jesus the head . 5. Ordain such Laws as may reform the vain lives of such as fear not God , and to right such as suffer wrong , and to preserve outward Government in peace . Here is your bound set , beyond which you are not to go , for God doth not allow you to go beyond civil concernments , and if you meddle with any thing further you go too far , so stop where the Lord bounds you , and act where he allows you , do not encroach upon his Prerogative and right , do not meddle with the conscience which belongeth onely to his power , let that alone as a thing too weighty for you , for you know no more of it then what your own Judgement and opinion may perswade you and so may err in your doings , and if you err in your doings you cannot do the thing that is right , and therefore better let all alone that is out of your reach , then reach too far and hurt both your selves and others , Now if you mind the light of Christ to be guided by it , you will plainly see that what is here briefly stated doth much conduce to the settlement of the Nation in Righteousness , unity and peace , for why should Religion be an occasion of trouble and disquietness to a Nation , may not people enjoy their own Faith and live in quietness with their neighbors , and love their neighbors , and so the nation may live in righteousness , unity and peace together as men though they do not all observe the same things in practice and worship towards God , and would not this heal the broken shatter'd bones of the nation , and make it a lovely nation in the eyes of all people , and hath not England been counted a lovely nation upon the account of Christian profession , and now to deform it self with such a black Image of persecution will make the praise of it fall with great dishonor , for what nation doth make a larger profession of Christianity then England , is it not looked upon by many to be setled in a Christian profession after the best reformation , and will it now deform its beauty by putting on a countenance of persecution , for the best reformation , and persecution hath not the same countenance and beauty , and hath not the Lord shewed kindness unto England above many other nations , hath he not sent of late years many tender visitations and warnings by many of his faithful servants , doth not his light shine in England to expel and drive away those mists and fogs , that have overspread the nation , and under which the people have been scattered as sheep having no shepherds , and were there not a time when Christ began to upbraid some Cities wherein most of his mighty works were done because they repented not , and did he not say concerning Chorazin and Bethsaida , if the mighty works which were done in you , had been done in Tyre and Sidon , they would have repented long agoe in Sack-Cloath and Ashes , but I say unto you it shall be more tollerable for Tyre and Sidon in the day of Judgement then for you , Mat. 11 , ( mark ) more tollerable for Tyre and Sidon , in the day of Judgement then for Chorazin and Bethsaida , because his mighty works which were manifest there did not cause them to repent , and have not mighty works been done in late years in England by the power of Christ , which if such mighty works had been done in some other nations they might have repented long ago in Sack-Cloath and Ashes , and some in England that have beleived in the mighty works which Christ hath wrought by his spirit and power and have repented and are turned to the Lord , and his mercies peace and blessing is with them , surely all people of all sorts had need to be serious in considering this weighty matter , for if you persecute the innocent who are turned unto the Lord , you will do despight unto him when you should require his kindness shewed unto you by walking worthy of it and do you not often request of the Lord to spare his people , and bless his Inheritance and do you spoil his people and curse his Inheritance or do you take your selves to be only his people and Inheritance that you would have him spare and bless , and those that differ from you to be spoiled by your hands , and cursed by excommunication as not being his people and inheritance ? you must either so conclude or otherwise you your selves are contrary to that which you desire the Lord would do , and if you spoil those whom the Lord spareth , and curse those whom the Lord blesseth , do you not commit a g●eat offence against him , yea an offence of a far higher degree against God then meeting peaceably together to worship him cant be an offence against you to the witness of God in you all I speak , to that which is true and just and righteous from which truth and justice and righteousness proceed , that truly justly and righteously tryes and judges all offences , and unto that the Innocent Quakers appeals which will clear their innocency from any offences in meeting together to worship and serve the Lord , for in times past , some said it is vain to serve God , and what proffit is it that we have kept his ordinance ( or according to the Hebrew , observation ) or that we have walked mournfully ( or according to the Hebrew , in black ) before the Lord of Hosts , and then they called the proud happy and they that wrought wickedness were set up ; and they that tempted God were delivered ( mark ) then they that feared the Lord spake often one to another , and the Lord hearkned and heard it , and a book of remembrance was written for them that feared the Lord , and that thought upon his name , and they shall be mine saith the Lord of Hosts in that day when I make up my Jewels ( or according to the Greek , special treasures ) and I will spare them as a man spareth his own son that serveth him , Malachi . 3. ( mark ) here is the Lords people plainly discribed , and they are not those that said , it is vain to serve God , and difesteemed his Ordinance or Observation , and called the proud happy , and wrought wickedness , and tempted God , he did not own these to be his people that he would spare , but those that feared the Lord , and spake often one to another , and thought upon his name , they shall be mine saith the Lord , and I will spare them , [ mark ] the Lord owns his people that he will spare those that fear him , and keeps his Ordinance , or Observation , and thinks upon his name , they are now his people that he spareth though men spoil them , his Jewels , or special treasures that he maketh up , who are born of the seed that he blesseth for ever , and these are Gods chosen Inheritance that are under his blessing , and he blesseth those that blesseth them , and curseth those that curseth them , for this was his promise to his seed , saying , I will bless them that bless thte , and curse them that curse thee , and in thee shall all Nations of the earth be blessed , and here you may see through the Spiritual prospective glass , who are the Lords people & inheritance which he spareth and blesseth , & if you spoil his people whom he spareth do you not highly offend him , and if you curse by excommunication his inherance whom he blesseth do you not highly provoke him , therefore take heed what ye do in making the Lords people and inheritance to be offendors by your law , and so proceeed against them as Offendors to Spoil them and Curse them , it concerns you to be serious and not to sport with such things , but mind what you desire of the Lord in your own words and perform it on your own parts , and do not spoil his people and curse his inheritance any more , for they are spared and blessed of God , and he will not hold such guiltless as spoileth and curseth those whom he spareth and blesseth , for do ye not absolutely fight against God when ye entreat them evil , and are not such enemies unto God that fight against him , and did ever any fight against God and prosper , surely you generally forget Gamalliels councel , and it would do well if some amongst you would offer it in your great assembly to put you in mind of it , or it may be hoped that all are not like minded in wilful purposes to injure the innocent , and it was a noble spirit in Gamalliel that moved him to stand up in the Councell when they were purposing to slay the Apostles , and there to give his advice to stop the lury of the purposers , & to him they agreed , and so it was seasonable advice which prevented the execution of such a cruel design , and will Christians condemn Gamalliel for betng a friend to the Apostles , when the Jews agreed to him , and by their agreement did manifest that they were not so wilful in their purpose but that a sound and weighty judgment might prevail with them to alter their purpose , and so by experience it is found better for Rulers to let things alone that concerns Faith and Religion for if any thing be of man it will come to naught of it self without laws to suppress it , and if it be of God there is no law of men can destroy the thing though the bodies and estates of such as have faith in it may be exposed to great sufferings for it , and no God men will disapprove of Gamalliels counsel who stood in a good consideration of the matter , and not willing that a wilful purpose should be judge in such a weighty concernment , and will you say the Councel did not do well in agreeing to Gamalliel ? I hope not , and if you conclude they did well then do you agree to him now in your great assembly for if they who at that time did not believe in Christ nor the Apostles doctrine were so easily intreated to let the Apostles alone and not to slay them as was purposed by them , then how much more should such as profess a belief in Christ and the Apostles doctrine be perswaded and intreated to let those alone that now beleive in Christ , and live in the Apostles spirit , life , and Doctrine , ( this reaches the witness of God in you all if you will but bow your ear to the councel of it , for the wisdom from above is pure and peaceable and gentle and easie to be intreated , full of mercy and good fruits , without partiality ( or according to the greek , without wronging ) and without hyppocrisie , Jat . 3. 17. ( marke ) the wisdome from above is of a pure , peaceable gentle ntture that may easily be intreated and so the mercy and good fruits are in it where none are wronged and that was the principle that moved in Gamaliel by the appointment of God for so good an end , and it answered the same principle in the Jews which at that time did prevail with them to let the Apostles alone as to the thing they purposed against them , and so there was a pure princidl of God in them all that secretly wrought in them to deliver the Apostles though otherwise they did not believe in it for life and peace . Now let this be your pattern and example which produced such a good effect , Act by this , and walke by this , that you may follow the principle of God in you as your rule to guide you , that your purposes may not stend in wilful resolutions as not to be easily intreated , for if it be so with you there is cause for you to question whether the wisdome from above direct you in your undertakings , and if by that you be not directed you may soon erre in what yea doe , nay , you may possibly erre in all you doe , for the wisdom of God in the sure foundation for all laws to stand upon , and be ministred from , and if law stand upon any other thing , or bs ministred from any other thing it cannot clearly answer truth and righteousness either in the fountain or stream , for where laws are made and ministred in a wilful resolution and purpose against a thing , the matter is mostly resolvedly prosecuted to accomplish the thing intended and by such actions and paaceedings there is no sufferer can have any benifit of the law for his own right in cases of manifest wrong , for where resolution is both rule and law it will carry the stream in its own channell with that force as nothing may stop it and this only law pretended to answer to the resolution and purpose intended . Well Friends , whatsoever you , or any of you may purpose or intend ageinst us called Quakers , of this you may be sure that we do not purpose or intend any harm unto you , but really desire that it may be well every way with you , and in this we can approve our selves to God , and it cannot be disproved by you , for ye very well know how we have behaved our selves amongst you and towards you for many years , and you cannot justly charge us with any alteration as to our peaceable life , and civil deportment , but what we have been in love , and peace , and good will amongst you and towards you , we are still the same , for our principle doth not vary and change in its nature and life , and as we are preserved by it , to live in it we continue in the same mind and you have no cause to be jealous of us as seditious persons , or contrivers of Insurrections , or any way such as would do you the least wrong or injury , or any body living , and as we have never offered injury to you , or you received any injury by us , it is certainly below you as men to intreat us evil , and we are very sure that wherein you purpose or intend any harm to us with a resolution to perform it that such purpose or intention will be much more against your selves if you do not stop the action , and as you profess Christianity so it well be more honourable to your profession to cease from prosecution then to continue it , that so in your day and time the Righteous and Godly Christians may sit under their own vine , and under thir own Fig-tree in quietness and peace , for wilfull resolutions and purposes never did good unto any and if you would do good to your selves and the nation then mind humillity and the fear of the Lord , for the fear of the Lord is the beginning of wisdome and where wisdome orders there all things goes well , but where wisdome is wanting their all things goes wrong , and therefore it is your greatest concernment to wait for Gods wisdom to order you , for wisdome is better then strength , and if you take councell as is to be ordered by it then that which is wrong you will be willing to Right , and that which is Right you will be willing to maintain , and thereby take of all accasions by which the Innocent is vexed and troubled , and that will not only bring peace to your own souls but also to the whole natios , and so both your own souls and the nation will have comfort and happiness and there every one will have the benefit of peace as they came to injoy it , and that is the onely end of this Spiritual Prospective Glass being set to your eye , that you may look through it and see those things that will do your souls , and the nations good , but if you will shut your eye and not behold by what way good may come unto you and so follow your resolusions and purposes against the righteous , then will the Lord lift up his arm against you , and when it falls it will come heavy upon you , for the Lord hath often signified his mind unto you by his spirit to have done you good , you have had many tender visitations from the Lords servants in whom his spirit dwelleth , and you have been faithfully warned wherein your own danger hath been concerned , and it is desired that you might regard the Lord and not slight his kindness , for though he be gratious and long suffering yet he doth not set his judgement aside where his kindness is rejected , and itf you strive against him and his power and do not know it , he may in his mercy remit your offence upon your repentance when you do know it , but if ye know that it is the Lord and his power which ye strive against , and that you will maintain your strife against him , then will he come upon you in his own time , and none shall be able to deliver you out of his hand , and that you may not be ignorant that it is the Lord and his power that ye are striving against , wherein you set your selves against his people called Quakers , it is hereby signified unto you that it is only the Lord ye strive against in what ye do unto them , for it is only the Lord that hath called them and separated them from the ways of men , and appointed them to meet together in his fear to serve and worship him in his spirit , and they fear his greatness and thinks upon his name , and so keeps his ordinance or observation , and what ye do unto them for their obedience and faithfuln●ss unto God , he takes it as done unto himself , and wherein you strive against them , you strive against him , and this will leave you without excuse in the day when God shall jxdge the secrets of men by Jesus Christ , & the Lord will have a seed to serve him & worship him , in his own way when ye have spent your strength to withstand his purpose , and if you will not take notice of Gamalliels councel to observe it , yet do not forget how God plagued Pharoah and overthrew him for his hard heartedness , and that may bring you into a holy dread of the living God , and into a humble submission to his light and power in all concerments , and so in time be considerate in these weighty things as men of grave and sollid deportments , for here is the truth plainly set before you with great regard and tenderness both to your own Souls , and to the nation . W. S. THE END . 
A65850	----	A Christian epistle to Friends in general of weighty concern, for their present and future peace and safety from the soul's adversary's subtill devices and snares of death. To be carefully communicated to the children of light, and professors thereof every where. Being faithfully given forth, and recommended from the spirit of Christ; by his servant George Whitehead. Whitehead, George, 1636?-1723. 1689 Approx. 30 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A65850 Wing W1906 ESTC R220965 99832348 99832348 36821 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65850) Transcribed from: (Early English Books Online ; image set 36821) Images scanned from microfilm: (Early English books, 1641-1700 ; 2103:15) A Christian epistle to Friends in general of weighty concern, for their present and future peace and safety from the soul's adversary's subtill devices and snares of death. To be carefully communicated to the children of light, and professors thereof every where. Being faithfully given forth, and recommended from the spirit of Christ; by his servant George Whitehead. Whitehead, George, 1636?-1723. 15, [1]p. Printed by Andrew Sowle: and sold at the Three-Keys in Nags-Head-Court in Grace-Church-Street, [London] : 1689. Signed on p. 15: G. Whitehead. Reproduction of the original in the British Library. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Redemption -- Early works to 1800. Light -- Religious aspects -- Early works to 1800. Inner Light -- Early works to 1800. 2004-11 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Jonathan Blaney Sampled and proofread 2005-01 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A Christian Epistle TO FRIENDS . In General , Of weighty Concern , for their present and future Peace and Safety from the Soul's Adversary's subtil Devices and Snares of Death . To be carefully Communicated to the Children of Light , and Professors thereof every where . Being Faithfully given forth , and Recommended from the Spirit of Christ ; By his Servant George Whitehead . Matth. 26. 41. Watch and Pray — Praying always — Ephes. 6. 18. With all Prayer and Supplication in the Spirit — And watching thereunto with all Perseve●ance . Printed by Andrew Sowle : And sold at the Three-Keys in Nags-Head-Court in Grace-Church-Street , 1689. A Christian EPISTLE to Friends in General , &c. Dear and Tenderly Beloved Friends , and Called of God every where ; IN a real and deep sence of my Heavenly Fathers Love and tender Mercy revealed through his most dear Son , our ever blessed Lord and Saviour Jesus Christ , which I am ( with many more ) livingly made a partaker of , doth my Life and Spirit very dearly and tenderly salute you , as truly and most heartily wishing and praying , that divine Grace , Mercy and Peace , with all Spiritual Blessings and Divine Favours in Christ Jesus , may be encreased and multiplyed among you , and unto you , to your great Consolation , Peace and Prosperity in the Love of God. Dear Friends , I finding for some time of late a living and holy constraint and pressure of Spirit to communicate some things of weight and concern unto you , respecting your Safety , Peace and Prosperity in the blessed unchangeable Truth , am opened and encouraged by the precious Life and Spirit of our God , to be clear and free therein towards you all , and that in discharge of my tender Conscience in the sight and presence of the God of my Life , whom I serve with my Spirit in the Gospel of his dear Son , as I have sincerely done from my Youth upward , blessed be his pure Name forever . And having had these many Years experience in the weighty Service of the Lord our God through manifold ▪ Exercises , Burthens , Spiritual Travels and Oppositions , I may not hide my Talent , nor conceal those things my Lord and Master requires me to divulge for the Safety and Good of his People in their several Conditions , States and Attainments , as having long and truly seen the goodness of the Lord in the Land of the Living , and the good and blessed Estate of his chosen and faithful Ones ; for which I praise the Name of the Lord my Redeemer , in whom I have believed through his divine Goodness , never to be forgotten by any of us ; as also being not ignorant of , or unaquainted with the many Wiles , various Workings and Depths of Satan , the great Adversary of mans Felicity , and of the Peace of God's People , who worketh upon the divers Inclinations , mutable Affections , Wills , Weaknesses and Infirmities of the Sons of Men , to deceive , pervert , deprave and corrupt them , that they may the more easily be led captive by him at his Will , in their following their own unsubjected Wills and Spirits . You therefore ( my dear Friends ) who have livingly felt , and tasted of the Lord's Power and Goodness , and known his Work in your Hearts , in order to your Deliverance and Redemption out of the Evil World , and the Corruptions thereof , prize his tender Mercies and Goodness , and forget them not : Let the holy fear of the Lord God be your Treasure and true Wisdom , and Understanding , the Stability of your times in Righteousness : Let your sincere Love to the pure Name and Truth of the Lord , and one unto another be continued in that unchangeable Truth and Power of an Endless Life , whereunto the Lord hath called us ; and I pray God increase your Love and Zeal for his Glorious Name and Christian Tenderness , and Brotherly Affection one towards another , that Life for evermore may be your Blessing and Portion , as it will be to all them who dwell in Amity , true Love , and Unity of Spirit in our Lord Jesus Christ , which is a most joyful , comfortable and blessed state , which too many Professors of Truth are short of , for want of keeping near to the Lord , in his holy fear & Love of his blessed Name and Truth , whose negligence and unfaithfulness to Truth in themselves hath caused a decay of Love , & want of Charity towards others ; and then instead of humbly waiting and depending upon the Lord , some have exalted themselves in a Self-will , Self-conceit , & Affection to preheminence in judgment over others , until thereby Divisions and Self-separations have been caused and stirred up by them , to the great grief of the Spirits of the upright , who have kept their Integrity to the Lord , his Truth and People . And this Self-Exaltation , slighting and contemning others , have been , and are the great Evils , Snares and Engines wherewith the Adversary catches them that never were throughly subjected into true Humility , Mortification , true Self-denial , or dying with Christ ; such , though under Profession of Truth , may make a great shew and flourish for a time in outward appearance , Leaves and Blossoms , yet they bring not forth Fruit ▪ unto perfection , or ripeness in Christ. Therefore beware of Self-exaltation , beware of an Earthly Spirit entring , beware of Covetousness ▪ which is Idolatry : Let not the Earth interpose betwixt any of your Souls , and the brightness of that divine Glory which has appeared even in our Day and Times . Spiritual Gifts may be lost , or fallen short of , if the Fountain of them , the holy Spirit of Life it self , be not diligently minded & followed ; and where Love towards God and his Truth decays in any , their love towards his Servants and People grows cold , and then their Gifts decrease and dye , as the Life of them is withdrawn or departed from , or that Love lost which is the more excellent way ; for If I want Charity ( or Love ) I am nothing . What Gifts , Openings , Discoveries , Visions , Revelations , Wisdom , Knowledge or Understanding soever any have , yet still 't is the heavenly Root must bear them , they must keep low their Minds and Spirits to that from whence Life and Love springs , or else they fall , wither , dye and become empty , uncharitable and hard-hearted ; and there the Enemy has his Evil Ends upon them , in betraying them , and corrupting their minds from the Truth , from Life , from Love , from the Innocency and Simplicity which is in Christ , the Way , the Truth and the Life ; and there 's a danger in being too early and forward to censure and judge others , and in judging , censuring and undervaluing others Gifts , Ministry and Labour● whom God hath called into his Work and Service ; for some whereby may either lose their own Gifts , Life and Strength , or fall short of those heavenly Gifts , which otherwise they might attain to , if they kept low and tender in Humility , Love & Society with their Brethren , whereby they might also be serviceable with them : For I have seen in my time some who never passed through Judgment in themselves , yet very censorious , judging , detracting and whispering against their Brethren , slighting them , their Ministry and Labours , who themselves have greatly lost by it ; and God in displeasure hath suffered them to discover their own weakness and nakedness , for their own abasement under the righteous Judgment of Truth . And 't is evident from this kind of exalted censorious , whispering and envious Spirit ( which worketh not for Love and Union ) have proceeded the several Divisions , Schisms and Separations which have happened , to the great trouble of the Church of Christ in our days , as in the Primitive Christians days . And the several sorts of Apostates & Backsliders from Truth shew what , and what kind and manner of Spirit they went and go out in by their Works and Fruits , whether in a Spirit of Pride and Ambition , in a Spirit of Envy and Hypocrisie , in a scornful contemning Spirit , in a covetous earthly Spirit , in a loose prophane Spirit , or in a drunken debauched Spirit of Ranterism and fleshly Liberty , which come all from one evil Root and Seed , according to the various corrupt Inclinations and Wills of Men , upon which the Enemy works and appears with Baits and Temptations suitable thereunto , that he may prevail the more . And 't is certain , that the envious Apostates , and wilful Adversaries were the most troublesome to the Primitive Churches of Christ and his holy Apostles in their day , and so in ours . Therefore blessed and truly happy are they that keep their Habitations in the Truth and love of God , and live in Christian Love and Charity one towards another ; for such walk in the Light , where there 's no occasion of stumbling , or scandal . And as 't was Evidence unto the Primitive Christians , that they were passed from Death to Life , because they loved the Brethren , and that they had purified their Souls through their Obedience of the holy Spirit unto unfeigned Love of the Brethren . Even so now the same Evidence & Testimony remains and lives in and for all them that dwell in the Love of God one towards another : For all Envy , Prejudice , Back-bitings , Whisperings , Tale-carrying , Lying , Heats , Passions , Provocations , Reviling , Railing , Clamours , Scorn , Contempt , ill Language , Flattery and Hypocrisie , are to be utterly put away , avoided , judged , condemned , and forever excluded the Camp of God , for they proceed from the false and degenerate Birth , evil Seed and Spirit , and not from the true Seed or Birth which is Innocent , and hurts no body by Word or Action , in Person , Name , Reputation or Property , for that 's tender in all these things : For false Reports , Whisperings , Back-bitings and Tale carrying cause Strife and Division , and are condemned by the Law of God and Light of Christ , and expresly forbidden by God himself , Thou shalt not be as one that carries Tales up and down among my People : Thou shalt not receive a false Tale , nor raise a false Report against the Lord's People , nor do his Prophets or Servants any harm . And all who profess the Truth , or make mention of the Name of the Lord among us , ought to watch over their own Spirits , Wills and Passions , and have a care of hurting one another , or crushing any tender Spirit or Plant , or stopping or quenching any Spiritual Gift or Testimony God has given , how little or low soever it may be , or seem ; for some of a tender Spirit are sooner hurt and wounded , than healed . All keep in Christian Humility , Meekness , Patience , Gentleness , and Tender heartedness one towards another . And Elders and Overseers in the Churches of Christ must be Examples of Believers , both in Humllity , Meekness , Patience and Condescention , as Christian Patterns ; and not self-willed , nor soon angry , nor given to Passion , Striving , Heats or Contention : Such Christian Examples and Behaviour in the House and Church of the living God , tends greatly to keep out and prevent Contentions , and contentious Spirits ▪ and to the comfort and encouragement of the upright-hearted , who are willing to serve the Lord , his Truth and people . My dear Friends , the Lord our God has been good to us , a tender Father through all our Tryals , Sufferings and Exercises , in upholding us by his free Spirit , accompanying us with his presence , comforting us in our Afflictions , with his renewed Mercies and multiplied Favours , in preserving us a living people to his praise until this day , and affording us this present Liberty we have of late enjoyed , and do pertake of the benefit and advantage thereof ▪ in our publick , peaceable and Religious Assemblies , for the Exaltation of the glorious Name , holy Truth , and divine Power of the Lord our God. Wherefore we have great cause to prize his tender Mercies and Goodness to us , and walk humbly under the sence thereof , that a right use and improvement may be made of all the Mercies and Priviledges we do enjoy , and such a good use of the present Liberty , as that none grow careless or negligent , indifferent or luke-warm because thereof , nor any to sit ●own at ease in the Flesh , or in the Earth , and therein promise themselves security from further Sufferings or Tryals , because of the late present enjoyment of liberty and ease from Persecution : This is no good use of the present Mercy , nor safe Conclusion , for God has many ways to try his people , and National Calamities and Distresses ( whereof his own people sometimes partake ) are not at an end , nor the Judgments ( incurred by Iniquity ) turned away , because of the continued Provocations , Wickedness , Rebellions against God , their Abominations , Pride , Hypocrisies , Deceits , Falshood and Presumption abounding in this and other professing Nations against the great and righteous God , the Judge of all , who is so long sparing and for bearing , as he is to this Nation , meerly for his small Remnant and Seed's sake , which is already gathered , and to be gathered . Yet the great God will distress Nations , and cause the Earth to tremble before him , and Overturnings and Desolations in the Earth before Calamities are ended , or Christ's peaceable Kingdom be set up more generally in the Earth , or where as yet it is opposed and resisted : For the cause why Wars , Desolations , and the devouring Sword are already in great Judgment entred so many Nations and Countries , is because of the Crying Sins , Great Provocations , Persecutions and Cruelties in the dark Places of the Earth . And dear Friends , Brethren and Sisters , whom I truly love in the Lord , who retain your Integrity and Love in the blessed unchangable Truth , you cannot be unsensible how that the Lord's Harvest is great , and what need of faithful Labourers there now is , an effectual Door being open in this time of Liberty , the Lord in Mercy has granted for the good of many poor Souls , that they may come and receive the Truth in the love of it ; and that they who have been , or are of a fearful Heart , may receive strength , and know the Lord to be their Saviour and Redeemer , in this his Evangelical Day , and free and blessed opportunity he has afforded . And yet though this Harvest be great , the diligent and faithful Labourers are but few now raised up , in Comparison of the greatness of the Harvest , and necessity of the Work , many of our antient Brethren , and faithful fellow-Labourers and Helpers in Christ , being taken away , and gone to their Everlasting Rest , having faithfully served out their Day and Generation , fulfilled and finish'd their Testimony with Joy and Peace , and obtain'd a Crown of Glory that shall never fade away . And this very matter has been often seriously upon my Thoughts , and weighty Considerations , What should be the Cause or Reason why so few faithful Labourers , and clear Gospel Ministers have been of late raised up , or now brought forth ? ( though some be in a good lively Testimony , blessed be the Lord ) and it clearly appears to me ; First , That few are given up in their Spirits for this weighty Service , ( as we were in the beginning ) who are in some measure gifted and qualified . Secondly , Few sincerely seek the Lord , or have waited upon him with fervent Desires , Prayer and Supplication , that they may be gifted , indued and qualified with Power , Wisdom , Faith , Patience , &c. for the Work of the Ministry of Christ Jesus ; whereas if any man want Wisdom , he should ask it of God , and he shall not miss of a gracious answer to the desire of his Soul , who sincerely asks , seeks and knocks at Wisdom's Gate . Whatsoever ye ask in my Name ( saith Christ ) believe that ye shall receive it , and it shall be given you . You know Soloman's Request to the Lord , for an understanding Heart , to discern Judgment , his choice of Wisdom rather than Riches , or long Life , how it pleased God , 1 King. 3. 10. Thirdly , Very few have their Minds and Spirits really and inwardly exercised in frequent Prayer , and daily Supplication to God , or in heavenly Meditation , or spiritual Contemplation in Gods pure and spiritual Laws , Ways , Judgments and Works , or in holy Scriptures , by the holy Spirit , which opens them , but too many have their Minds , Hearts and Affections taken up with these fading Objects and Things below , minding earthly things , or overcharged with the love of Riches , Cares and Cumbers of this Life to compass the Earth , wherein many a good Tallent has been hid , and poor Soul buried in Captivity : Whereas it requires an inward and serious Exercise of Spirit toward God , frequent and servent Prayer and Supplication unto him , an inward and diligent attention upon him , who is the giver of every good and perfect Gift , to obtain both divine Wisdom , and a weighty living clear Evangelical Ministry . For 't is the sanctified Hearts and Souls who truly fear God , into whom only Wisdom entreth , and maketh them Friends of God , and Prophets . The Lord will have an inward spiritual , sincere & zealous People . Oh! Inward watchfulness , Prayer and Supplication to Almighty God have been , and are too much neglected by many ; I pray God they may seriously examine , and find out the causes in themselves with the Light of Christ Jesus , and bring all to the righteous judgment thereof . Fourthly , If any of the younger sort , who are in some measure indued with spiritual Gifts and Knowledge , do let up a slight and dis-esteem in their Minds of their elder Brethren , who are experienced in the Work and Service of God , and keep not in Society or Union with them in the Spirit of Love , and of a sound Mind , but give way unto a singularity , abounding in their own sence , not keeping low and humble before the Lord , nor little in their own Eyes ; such neither grow in Life , nor in divine Openings , nor increase in their Gifts , nor come to attain to a weighty clear Evangelical Ministry and Service , but rather loose , dye and wither , unless they come into true Humility , Self-denyal , Reconciliation , Love and Union with their elder faithful Brethren , who in the love of God would tenderly help them , and not hinder them in the Work and Service of the Lord our God. It is both a great Grief and Scandal also to see many of the younger sort , who frequent our Meetings , and even of Friends Children also , degenerating into Pride , and height of Spirit , and Apparel , so nearly to immitate and border upon the World , as too to many do , contrary to the Gravity , Modesty , Sobriety , Plainness , Simplicity , Innocency and Humility , which Truth requires in Example , as well as in Spirit , and which Truth at first led many into , and as still it doth lead and order them that truly love and obey it : In which I pray God to settle and order his People , and that no plea nor excuse may be made to maintain Pride , Vanity or Immodesty in Apparel , which only gratifies vain airy Minds and Spirits , and the Lust of the carnal Eye , and grieves the tender , and gives occasion of Reproach and Stumbling to them that are without , and to such as are soberly & Religiously inclined . Oh! 't is precious to keep low and humble before the Lord , and to walk as living Examples of Christian Humility ; a lowly Mind is content with low things , and loves plainness . And this is observable , that if never so much be truly and sincerely preached in publick against Pride and Vanity in Apparel , &c. if it be indulged or conived at at home in Children or young Persons , by Parents , Guardians , or Overseers , all Preaching , Instruction and Warning proves to them but as Water spilt upon the Ground , and takes no Impression , whilst through such Encouragement & Indulgence at home , they imbrace a Spirit of Pride & Irreverence towards God , & disregard to his Truth and People ; and though some Formality ; and something of the form of Truth they may have by outward Education , 't is not by the Work of Regeneration , for 't is but few in comparison that really come in at That Door ; and therefore I have had often a Godly Fear upon me of the springing up of degenerate Plants amongst us , and a degenerate Generation to the dishonour of Truth , and our holy Profession after our days . And it 's they who are inclining and getting into the Spirit of the World , and Liberty out of the Truth , who live not in Humility , nor in the Fear of God , that give secret strength to an apostate turbulent Spirit , which has been the Churches Exercise of late Years , and that are most easily catched with that Apostate Spirit , and feigned Words of the Instruments thereof , whose Work is to sow Discord , and make Divisions , Schisms and Separations ( which are Fruits of the Flesh ) for if all had been faithful to the Light , and kept in Humility and Love of Truth , and one another , there had been no Enmity one towards another , nor smiteing of fellow-Servants , but the Fear of God would have preserved them out of those Snares of Death , which that Spirit of Discord leads into . Howbeit , I am well satisfied in the Lord , that he will never suffer a general or final Apostacy or Degeneration ; the Brightness of our Day , and Glory of our Sun of Righteousness shall never be extinguished : Although too many through the Adversary's Subtilty and Temptations , together with their own carnal and corrupt Inclinations , are apt to degenerate , and their Minds to be exalted and alienated from the Fear of God , from the Cross of Christ , from Humility and Lowliness of Mind , from true and Conscientious Tenderness , from love to the Brethren , from Innocency , Plainness and Simplicity that 's in Christ , both in their Spirits , Language and Habits , who therefore ought to be faithfully admonished , and tenderly instructed , by which means ( together with a meek and gentle Behaviour ▪ ) many have been gained , and many may yet be recovered out of the Snares of Satan , who have been taken Captive at unawares ; Having Compassion of some , making a Difference , has often reached the tender part in them ; and in relation to others more deeply prejudiced . I remember a cautious saying of an antient and faithful Brother deceased , viz. Where we cannot make them better , we must take heed we do not make them worse . The Lord keep his People in his holy Fear , watchful and humble before him ▪ in true Love and tender Heartedness , that they may receive Wisdom from him to behave ▪ themselves , and to minister suitably to all conditions . And all dear and tenderly beloved Friends , with all who are effectually convinced of God's holy Truth and Name , and do profess the same : In the holy fear of God , in his Light Watch and Pray constantly ( without fainting ) against your Souls subtil Adversary in all his Attempts to beget into Self-exaltation and Prejudice to smite fellow-Servants , and cause Divisions or Offences ; for that 's the Enemy's Work. And Friends , have not the Faith of our Lord Jesus Christ with respect of Persons : This was antient , and Christian Counsel . So let not the Rich and High contemn the Low and Mean ; let not uncertain Riches puff any up , or exalt them above their Brethren : Nor any Brother of High degree ( in earthly Enjoyments ) slight or contemn their Brethren of low degree , some sincere-hearted and serviceable Friends and Brethren have enjoyed plenty of the World's Goods , and yet through Losses , Sufferings , Disappointments , or other's unjust Dealings by them , are brought low in the World , and they were esteemed when in Prosperity . It would be very Unchristian and Sinful , to slight or dis-esteem them in their Adversity , which is their Tryal : The Poor of this World , who are rich in Faith , whom God hath chosen , are near unto him , their Faith is the more tryed by their Poverty and lowness ; and how soon That may be the tryal of many that are Rich they know not ; therefore 't is very unsafe for any to trust in uncertain Riches , or to be exalted or lifted up because of them , but rather humbly to depend upon the living God , and trust in him , and love & esteem their Brethren in Truth , how mean and low soever in this World , knowing that with God there 's no respect of Persons , not with them who truly bear his Image . And pray Friends , keep out all Disputes and Controversies which some busie Spirits in the World are incident unto , as about outward Revolutions , Governments , State-Affairs , and Kingdoms of this World : Let not their Divisions divide you , nor their Strife and Contentions about the outward Court and forms Religion , earthly Kingdoms and Crowns ( that will fade ) influence any among you , to contend , or become parties about them , but quietly serve and wait upon God in your Places and Stations , where he hath set you , and submissively leave all to his over-ruling Power , Wisdom and Providence , to do or suffer things to come to pass , as he pleaseth ; for none may say to him , What dost thou ? ( Though Men men may be warned as God shall require ) and he knows what 's best for his People , and will cause all things to work together for good to them that love him ; his Kingdom come more and more , his blessed Will be done in Heaven and Earth , who is Judge of all , and sees all Hearts , Intents and Designs of men throughout the whole World. And you know that as we cannot make Flesh our Arm , nor therewith sight for one , or another ; Stillness and Quietness , Innocency and Good-will towards all men according to ▪ our Christian Principle , is therefore the best and savest state and condition , wherein we all may approve our selves as the Lord 's hidden Ones , and of them that are quiet in the Land. Be still , and know that the Lord is God , and that he will be exalted in his everlasting Kingdom and Dominion over all the Kingdoms of men : Neither let the World's Confusions confound you , nor the World's Distractions distract you , or any of you , nor the removing of Mountains in the Earth , remove you from the Lord's Mountain , nor the unstable Waters or tossing Waves toss , you , or influence any of you , to discompose or hurry you from your peaceable Habitations , but keep in your strong-Hold , your Rock and Foundation , Christ Jesus , nor let any thing divert you from minding his Kingdom of Peace above all , which is not of this World , out of which mens Lusts , and the ground and occasion of Wars and Fighting are excluded : For in Salem is his Tabernacle . Oh! let all quietly wait upon the All-seeing , Righteous Holy God , to see his good End through all , and his righteous Determination and Decision of the Controversies amongst men : And keep in Innocency and peaceable Conversation towards all , and Innoffensively under , and towards the Civil Government , giving no real occasion of Offence , but as becomes true Christians walk in Love and Good-Will towards all , both high and low ; for herein hath been , and will be our Safety and Confidence through all our Tryals , being preserved by the Power and Goodness of the Lord our God , as his peculiar People , who is our Stay , our Rock and Refuge , blessed be his Name forever . O! forget not to praise the Lord for all his tender Mercies and peculiar Favours and Goodness in our preservation until this day ; knowing also , that they who sincerely and stedfastly trust in his Name and Power , shall be as Mount Sion , that shall never be removed , and that as his Servant David declared , It is better to trust in the Lord , then to put Confidence in man : It is better to trust in the Lord than to put Confidence in Princes , Psal. 118. 8 , 9. I pray God keep all his People in a steddy Dependance upon him , and Confidence in him to the end . Finally , my tenderly beloved Friends and Brethren , having thus far cleared my Conscience in the sight of God , in the living sence of his Presence and Counsel in these matters , as relating to several States and Dangers , I recommend all to the Faithful and true Witness in themselves , to make the particular and just Application , and to make every one sensible of the weight and lively Impressions of these and all other Christian Cautions and Warnings , proceeding from thence through any of the Servants of Christ , for the Safety and Peace of all the Lord's people among us , even to the least and lowest of his Flock , and those Convinced among us , who are called by his Grace to the Confession of his holy Name and Truth . The God of Peace be with you all , and bless you , and encrease Righteousness , Peace , Love and Union among his People every where , that all may be stedfast in the Truth , true and faithful in their Day and Time , to the end of their Days ; Amen , Amen . London , the 28th of the 7th Month , 1689. Your faithful Friend and Brother in Christ , George Whitehead . THE END . 
A93266	----	When the Lord Jesus came to Jerusalem, he beheld the city, and wept over it, ... Simmonds, Martha. This text is an enriched version of the TCP digital transcription A93266 of text R212269 in the English Short Title Catalog (Thomason 669.f.19[73]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A93266 Wing S3794 Thomason 669.f.19[73] ESTC R212269 99870906 99870906 163409 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93266) Transcribed from: (Early English Books Online ; image set 163409) Images scanned from microfilm: (Thomason Tracts ; 246:669f19[73]) When the Lord Jesus came to Jerusalem, he beheld the city, and wept over it, ... Simmonds, Martha. 1 sheet ([1] p.) s.n., [London : 1655] Title from opening lines of text. Signed at end: Martha Simmonds. Imprint from Wing. Annotation on Thomason copy: "Aprill 25. 1655. given about by ye Quakers". Reproduction of the original in the British Library. eng Christian life -- Early works to 1800. Redemption -- Early works to 1800. A93266 R212269 (Thomason 669.f.19[73]). civilwar no When the Lord Jesus came to Jerusalem, he beheld the city, and wept over it, with this lamentation: Oh that thou hadst known in this thy day Simmonds, Martha 1655 1054 2 0 0 0 0 0 19 C The rate of 19 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-07 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2007-09 Mona Logarbo Sampled and proofread 2007-09 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion WHen the Lord Jesus came to Jerusalem , he beheld the City ▪ and wept over it , with this lamentation : Oh that thou hadst known in this thy day the things that belong to thy peace ! The same tendernesse is witnessed now in them which the Lord hath enlightned . I cannot but mourn over you , to see how you lye wallowing in your filth , and joyne hand in hand , and smite with the fist of wickednesse , and yet lean upon Christ for salvation : Know you not that many shall say in that day , Lord , Lord ? but remember what will be your answer ; Go you cursed into the lake , I know you not . Oh that thou wouldst but stand still a little , and turn thy eye inward ; Sit downe a little , and consider thy poore soul that lyes in death : What will become of thee , thou murderest the just in thee , there is a Talent to be improved in thee , how wilt thou give an accompt of it ; the Steward is now come : in the coole of the day , then Adam heard the voyce of God , and then he saw his nakedness , and so may est thou ; If thou wilt turn in thy minde to the light of Christ in thee , the light will discover to thee thy fallen state , and how thou art turned out from the presence of God , and art in the gall of bitternesse , and the earth is cursed for thy sake : Now if thou wilt minde the light , and waite in it , which is the grace of God that hath appeared to thee , there is the first step to pure redemption : And if thou take diligent heed to this light in thee , thou shalt finde it checking thee continually for all thy evill deeds , and it will teach thee to be sober minded and upright in all thy dealings as in the sight of God : and so thou wilt come to see the straight gate and narrow way that leads to life ; but thou wilt say , Christ hath done all this for me , I have nothing to do but believe : but it will be said unto thee , when thou thinkest to sit downe with thy Lord ; Friend , how camest thou hither without a wedding-garment ? then know what thy portion will be . Faith is another thing then thou takest it to be ; He that hath Faith , if it be never so little , shall witnesse Christs words to be true , he shall remove mountains : Now in the still silence , in the light that shines in darknesse in thee , thou wilt come to relish that little grain of Faith which is held in a pure conscience , and so feele the mountains remove , which presseth downe thy soule : but ye will not come unto me that ye may have life , saith Christ Jesus ; It is thy will that hinders thee , for in thy will the Devill lodges . Adam when he disobeyed the minde and will of God , then he entred into his own will , and so was turned out into the Devils Kingdome . Now Christ Jesus the second Adam , who is God manifest in flesh , condemning sinne in the flesh , if thou live in him in thee , and believe in him in thee , then thou shalt witnesse his power to the cutting down of thy will ; for thy will must come to death , that the will of God may be done , and so that Scripture comes to be fulfilled in thee , which are the words of Christ ; Loe I come , in the volume of thy booke it is written of me to doe thy will O God , which is the book of conscience in thee , there the will of God is to be done : And as thou comest to love the light , and live in it , thou wilt come to see the righteous law of God fulfilled in thee , Death reigns in thee . Now Death reigned from Adam till Moses , and when Moses came , then was the Law given forth ; and so Moses and the Prophets till John : But thou wilt say , thou art not under the Law , but under Grace ? let the light search thee , and it will aske thee , how camest thou to be under Grace ? Is not the law for cleansing ; When wast thou cleansed ? or where dost thou think to be cleansed ? Doth not Christ Jesus say , that he is come to fulfill the Law , and that one jot nor tittle shall pass unfulfilled , and wilt thou speak of his words , and not believe him ? Yea , thou shalt know , that for that very end is there a measure of Christ given unto thee ; that if thou deny thy selfe , and yeeld obedienc● to his will , thou shalt witnesse the whole Law fulfilled in thee , but it is through judgment , and through burning , for through judgement is Zion redeemed : but hearken a little , and consider , hear and thy soule shall live . If thou be willing to take up the Crosse of Christ , and despise the shame , thou shalt witnesse pure peace of conscience : and though it may seem hard to the world , yet there is living refreshments : Yea , glorious is the worke of redemption , but none can see it but those that come through it : And now the way of eternall life is laid before thee , if thou slight it , it shall lye at thy doore : and therefore take heed what thou dost ; for when the booke of conscience is opened , thou shalt witnesse thou hast been warned in thy life-time . Martha Simmonds . 
A45586	----	A Scriptural and rational account of the Christian religion particularly concerning justification only by the propitiation and redemption of the Lord Jesus Christ. Harley, Edward, Sir, 1624-1700. 1695 Approx. 111 KB of XML-encoded text transcribed from 62 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A45586 Wing H778 ESTC R14848 13341376 ocm 13341376 99140 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45586) Transcribed from: (Early English Books Online ; image set 99140) Images scanned from microfilm: (Early English books, 1641-1700 ; 457:7) A Scriptural and rational account of the Christian religion particularly concerning justification only by the propitiation and redemption of the Lord Jesus Christ. Harley, Edward, Sir, 1624-1700. x, 11-120 p. Printed for Jonas Lundey ..., London : 1695. Attributed to Sir Edward Harley. Cf. BLC. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification -- Early works to 1800. Redemption -- Early works to 1800. 2008-05 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-10 John Pas Sampled and proofread 2008-10 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A Scriptural and Rational ACCOUNT OF THE Christian RELIGION ; PARTICULARLY , Concerning Justification only by the Propitiation and Redemption of the Lord Jesus Christ . Rom. 5.1 , 2. Therefore being justified by Faith , we have Peace with God through our Lord Jesus Christ . By whom also we have Access by Faith into this Grace wherein we stand , and rejoice in hope of the Glory of God. Psal . 14.1 , 2. The Fool hath said in his Heart , There is no God : they are corrupt , they have done abominable Works , there is none that doth good . The Lord looked down from Heaven upon the Children of Men ; to see if there were any that did understand , and seek God. Deut. 32.6 . Do ye thus requite the Lord , O foolish and unwise ? Is not he thy Father that hath bought 〈◊〉 ? Hath he not made thee , and established thee ? London , Printed for Jonas Lumley , at the Bird in Hand near the Maypole in the Strand . 1695. THE PREFACE . IT was the usual Saying of an excellent Person , That variety of Books [ tho upon the same Subject ] concerning the Principles of Religion was very advantagious , that every one might be furnished with a Weapon fitted to his Hand . For as in Water Face answereth to Face ; so the Heart of Man to Man : As in general , so in particular respects . Therefore it may be hoped that in the perusing of the following Discourse ; some also may be gratified with the Agreeableness of a plain Representation of so great a Truth . An Interest in Redemption by the Satisfaction of the Death of our Lord Jesus Christ , is that by which every Christian must stand or fall before the dreadful Tribunal of the Justice of God. Accordingly the Principle of Justification by the Sufferings , Death , Resurrection , and Righteousness of Jesus Christ , is the Article of Faith by which every Church must stand or fall ; It being the Pillar and Ground of Truth , the Rock upon which our Lord hath built his Church , against which the Gates of Hell cannot prevail . This is the Rock upon which the Reformed Churches were recovered from Antichristian Apostacy . For other Foundation can no Man lay , than that is laid , which is Jesus Christ . But instead of building upon this precious Corner-Stone with precious Stones , to bring up the head-Stone with Praise to Divine Grace ; many unhappily have not taken heed how they build with Wood , Hay , Stubble , Materials for fewel of Contention , to make Jerusalem Babylon , and defeat the glorious Things spoken of the City of God. That Jerusalem might be a Praise , and the Joy of the whole Earth : For Peace is the Fruit of Righteousness . But this must be for a Lamentation and Prognostick of Desolation , if not prevented by infinite Grace and Mercy ; that after so many Years Gospel-Light there should be regard to false Teachers , privily bringing in damnable Heresies , even denying the Lord that bought them . Privily indeed , pretending an Inquiry after sensible Ideas of spiritual and supernatural Truths of Eternal Life : Whereas they are not able to give an Idea of the Breath of Natural Life . Suborning also a Spectre of Rational Demonstration to determine and judg Things invisible , which can only be the Objects of Faith in the Word of God : Whereas the use of right Reason is miserably lost and overwhelmed in the Ruins of Apostacy from God. Vanity now possessing the Mind , the Understanding being darkned , and alienated from the Life of God , through the Ignorance that is in them , because of the Blindness and Hardness of their Hearts : Thus being past feeling , they give themselves over to Lasciviousness , and to work all Uncleanness with Greediness . For the Heart is deceitful above all things , and desperately wicked , even in these pretended Rationalists as well as others . That this is the true State and Temper of the universality of Mankind , is undeniably evinced , by the continual Practice and Conversation of all the World in all Ages and Countries . Therefore Natural right Reason is no where to be found directing the Tenor and entire Compass of Human Affections and Actions . But those baptized Epicures ( as they are termed by the most Worthy and Honourable Mr. Boyle ) that strut under the Name of Deists , but are indeed Atheists , without God in the World , renouncing the Providence of God , rejecting the Justice of God , denying the Immortality of the Soul , and the Future State of Rewards and Punishments . Thus Mankind is subjected to a Baseness and Wretchedness , inferior to the worst of Brutes : And thereby also rescinding the Bond of Security and Peace among all Human Societies and Relations , which can only consist in the Fear of God. Such happy Infects who desire to live apace may receive their own Idea from Mr. Cowley . After Death I nothing crave , Let me alive my Pleasures have . Happy Insect , happy thou , Dost neither Age nor Winter know ; But when thou 'st drunk , and danc'd , and sung Thy fill , thy flow'ry Leaves among , ( Voluptuous and wise withal Epicurean Animal ) Satiated with thy Summer's Feast , Thou retir'st ; to endless Rest . But this is the certain Conviction and inevitable Doom of such Men , That the Heart of the Sons of Men is full of Evil , and Madness is in their Heart while they live , and after that they go to the Dead . But as it is appointed unto Men once to die , so after this the Judgment . A Scriptural and Rational Account of the Christian Religion . The invisible Things of God from the Creation of the World are clearly seen , being understood by the Things that are made , even his Eternal Power , and Godhead , so that all Men are without Excuse . Consequently there is implanted in every intellectual Mind a Conscience of Good and Evil , accusing or excusing , according to the Work of the Law written in their Hearts ; so that there cannot but be Trembling at the Apprehension of Judgment to come . For the Elements of a Rational Creature are dependent upon the Creator for Life , ( God is our Life , and the Length of our Days ) and for a Rule of Action , which can be no other than the Will of God , the only Eternal Reason of Good and Evil : Not any thing being antecedently good to the Unchangable , Eternal , Holy Will of God. Also for the End and Felicity of Being , which is the Glory of God , including the Salvation of the Immortal Creature . God made Man upright in his Image , engraved his Mind with a Law , holy , just and good ; a Rule of perpetual Righteousness , to direct and judg all Human Affections and Actions . But Sin , which is the Transgression of the Law alienated Man from the Eise of God , who thereby becoming vapid and unprofitable , fell miserably short of the Glory of God , subjected the Creature to Vanity , Vexation and Death ; renounced the all-sufficient Goodness , Truth and Soveraignty of the Infinite Almighty Creator , God blessed for ever : Shall not then the Judg of all the World do right ? For according to his Fear due to his Infinite Perfections , and Absolute Dominions , such is his Wrath in the Execution of Vindictive Judgment upon all Sinners ; so that if there could be an Intermission of this providential Circulation , an immediate Deliquium of the Universe must ensue . The conscientious Awe of this being the only real Security of Human Relation and Society : There must then upon every hainous Offence be either Satisfaction to Justice , or the Execution of Justice . Both which intirely and absolutely depend upon and proceed from the Will of God , which cannot be liable to any finite Thought or Assignation . Who hath directed the Spirit of the Lord , or being his Counsellor , hath taught him ? With whom took he Counsel , and who hath instructed and taught him in the Path of Judgment ? O the Depth of the Riches both of the Wisdom and Knowledg of God! The Riches of his Grace hath abounded towards us in all Wisdom and Prudence ; according to his Pleasure , which he hath purposed in himself . To declare his Righteousness , that he might be just , and the Justifier of the ungodly which believeth in Jesus . The Institution and Hope of this Redemption was revealed to our first Parents , under the forlorn Consternation of their Fall , when God gave the Promise of the Seed of the Woman to bruise the Serpent's Head. In the Scriptures relating the History of the World , and of the Church before the Ministry of Moses , it hath not pleased the Holy Ghost to speak particularly of the Institution of Ceremonial Worship and Religion . But as from Adam to Moses , Death , the Wages of Sin , reigned ; now Sin is not imputed when there is no Law ; for Sin is the Transgression of the Law : So likewise the Salvation of the first Patriarchs , and of the whole Church of God , particularly of Abel and Enoch , could not be obtained but by Faith in the promised Mediator , without which it was impossible to please God Neither can Faith be separated from Obedience to a Word of Command and Promise . The Object of Faith being from the beginning , even Jesus Christ , the same yesterday , and to day , and for ever . The Expression of the Prophet Jeremy , is to this most apposit , A glorious high Throne from the beginning is the place of our Sanctuary : That is , from the beginning of God's reconciling the World to himself Jesus Christ the Lamb of God , slain from the Foundation of the World , was the only and necessary Mediator of the Covenant of Grace between God and Man for Redemption , and Remission , also for Intercession and Acceptance , who so became the Author of Eternal Salvation to all that obey him . Obedience then to the revealed Will of God is the indispensable Duty of all true Worshippers of God with Acceptance . It pleased God in gracious Condescension to Human Frailty , before the Fulness of Time came that Jesus Christ should offer up himself , once in the End of the World , when he appeared to put away Sin by the Sacrifice of himself , in that mean time to institute Sacrifices which were not voluntary Devotions by the Will of Man , either gratulatory to God , or representative to the Offerer , but exact Performances according to the express Precept of God. For , as Lactantius says , God only can teach how he would be worshipped . The Evidence of this also appears from the words of holy Scriptures , concerning Abel offering a more excellent Sacrifice , by which he obtained Witness that he was Righteous , which could not be unless his Sacrifice were entirely and only such as God commanded ; so that being dead , he yet speaketh , and instructeth us in this great Truth , That there can be no Righteousness in any Religion , but as it is the Observance of the Word of God. It evidently also appears , that Sacrifices were of Divine Institution , because they were only to be such Offerings of Beasts and Fowl , as were not by natural Distinction , but by positive Command , selected to be clean and made capable to be sacrificed ; all other Species being excluded as unclean . In the next place , must be understood the right End and Intention of Sacrifice . The Scripture speaks expresly , that without shedding of Blood there is no Remission of Sin ; yet the Blood of Bulls and Goats could not avail to make the Worshipper perfect : so that the continual Sacrifice daily offered , and all other extraordinary Burnt-offerings occasionally appointed by the Law , were merciful Surrogations of Typical Propitiations with respect to Christ , whose Blood only could take away the Sins of the World : Whose Blood , being the Blood of the everlasting Covenant , could only make the Comers unto God perfect . Man being made , in Honour , did not therein abide , but because like the Beasts that perish . Also being raised up to Hope in the Promise of Grace by , Jesus Christ , they apostatized quickly , becoming vain in their Imagination ; and their foolish Heart being darkened , changed the Truth of God into a Lie , and worshipped and served the Creature more than the Creator , who is blessed for ever . Notwithstanding there remained in the Hearts of the Heathen Idolatrous Nations a Conviction , that there was a necessity of Propitiatory Sacrifices to appease the Wrath , and atone the offended Justice of Divine Majesty . Profane Histories are full of continual Instanccs of the Solemnities of Sacrifices Ilastical to appease the Wrath of God : All which Offerings were feigned and imposed , as if divinely authorized and instituted : And the Ceremonies relating thereunto , stiled Mysteries , as being the visible Signatures of spiritual Intention and Efficacy . For tho the Medium and Object of propitiatory Worship by the Heathen , were vain and false ; yet most rational was the indelible Conviction of the necessity of Propitiation and Atonement towards God for the Remission of Sins committed by the Rebellion and A postacy of Human Creatures . The mystery of Godliness , great without Controversy , represents God manifested in the Flesh , believed on in the World. This is the Mystery of God , and of the Father , and of Jesus Christ . The Explanation of which is , That God was in Christ reconciling the World unto himself , not imputing their Trespasses unto them : For he hath made him who knew no Sin , to be Sin for us , that we might be made the Righteousness of God in him . This Reconciliation and Remissfion is always expressed under the Notion of Ransom , Atonement , Redemption , Propitiation and Expiation ; all which is to be performed by the Death of a slain Sacrisice : For the Scripture testifies , without shedding of Blood there is no Remission of Sins . But it is not possible that the Blood of Bulls and Goats should take away Sins . The Divine Justice could not take Plcasure in any Sacrifices which were offered ( tho by the Typical Law ) for Sin , so as thereby to receive Satisfaction . Therefore when the Son of God came into the World , a Body was prepared for him , therein to do the Will of God ; by the which Will we are sanctified through the offering of the Body of Jesus Christ once for all . For it is only the beloved Son of God , in whom God can be well-pleased with sinners , even through the Blood of Christ who through the eternal Spirit offered himself without spot to God ; who purgethi'geth our Consciences from the dead Works of Sin , to serve the Living God : For by one Offering he hath perfected ever them that are sanctisied . Therefore to imagine any Possibility of the Pardon of Sin without out the atoning Propitiation and Satisfaction only obtained by the Blood of Christ , is an evil Figment to palliate the desperate Wickedness and Sinfulness of Sin , to make void the Law of perpetual Righteousness which is the in●sible Rule and Judg of all Affections and Actions , and doth indeed effectually contemn and blaspheme the infinite Majesty , Holiness and Justice of God , the Creator and Preserver of all Beings ; and , consequently , miserably deprives a Sinner of that strong Consolation given by God to those that fly for Refuge unto Christ , to obtain by his Resurrection ( the Evidence of his compleat Satisfaction to Divine Justice ) the Answer of a good Conscience . The Worshippers thus purged , as the Scripture saith , having no more Conscience of Sins , the Lord having laid on him the Iniquities of us all , who do the Work of God , to believe on him whom he hath sent . For this is the true Cabala , the faithful Saying , and worthy of all Acceptation , That Christ Jesus came into the World to save even chief Sinners . In the Cases of Life and Death according to universal Justice in the World , it is fatal not only to be an Outlaw , flying from Justice , Mute in refusing to answer Justice ; but it proves no less mortal to suggest a Plea which the Law will not allow . If a Criminal condemned to die be favoured with some Reprieve , and then by the Soveraign's Commission intrusted with an important Imployment , the faithful Discharge of that Trust is meer Duty , but not Merit ; and he remains still a condemned Malefactor , liable to the former Sentence by the Law of Attaint and Death , from which not any thing can deliver but a Pardon from the Soveraign , laid hold on , and legally pleaded by the Criminal . It is thus according to the Rule of Righteousness , between the Judg of all the World and every Mortal Creature , that God might be just , and the Justifier of him which believeth in Jesus . Therefore we must not be ignorant of Saton's Devices ; the Popish Doctrine of Merit , by Works sprinkled ( as they say ) by the Blood of Christ , available to Justification and Salvation , is an Antichristian Departure from the Faith , and the teaching of Lies in Hypocrisy : For there cannot be any Work possible to be accepted by Divine Justice , but what is an Act of Obedience to the Law ; and the best Performances of such is but , as our Saviour saith , that of an unprofitable Servant ; When we shall have done all those things which are commanded us , we must say , We have done that which was our Duty to do . Therefore the Observance of a present Duty ( the Neglect or Male-performance whereof would be criminal Guilt ) cannot in any just Construction be assumed or imputed to expiate a precedent Transgression guilty of Felony and Treason . Yet this Truth doth not in any degree exempt from the Obedience of Faith , which is the inseparable and indispensable Obligation and Duty annexed to the Covenant of Grace : So that there is not in the least degree any Pretence for Antinomian Libertinism . For the Grace of God that bringeth Salvation , hath appeared to all Men ; teaching us , that denying Vngodliness and Worldly Lusts , we should live soberly , righteously , and godly in this present World : Because Faith unites us to the Principle of Life , and works in us by Love , which is the Operation or Activity of Life , in the fulfilling of the Law. There is also another Method of the Depths of Satan to cloud the Glory of God's free Grace , and the compleat Merit of Christ's Satisfaction and Righteousness , and also to shake the Confidence of a Sinner's Hope to obtain Remission and Acceptance , by suborning the Act of Faith to share in the Merits of Christ . Now how weak and unreasonable this Supposition is , will appear by the Consideration of parallel Cases of Civil and Natural Instances in Judicature : Tho the guilty Person cannot have Benefit unless he plead the Royal Pardon , yet there is no Virtue in the Plea and humble Claim , but only in the extensive Validity of the Pardon . Likewise in desperate Sickness , or deadly Wound , the healing Virtue is not in the meer Application , or receiving the Sovereign Balm , or Elixir ; not withstanding the Patient cannot be healed without the Reception or Application of the Remedy . Thus it is with a Sinner before the Divine Tribunal : Faith believes the Truth and Goodness of the Promise , and embraces and relies upon it ; that is , upon the Redemption purchased by Jesus Christ for compleat Salvation from the Condemnation and Corruption of sinful Death , for Reconciliation and Acceptance with God , and for Participation of Eternal Life which is in Christ Jesus , to be communicated to all those who by Faith receive Christ , and so have an Union of Life with Christ . Now as in the Body the Artery and Nerve is the Ligament , the Vessel and Conveyance for vital Union and Motion unto all the Members by the Blood and Animal Spirits : So Faith to the Soul is a Means of vital Union with Christ , and of the Application and Merits of Christ . All which is effected by the Spirit of Christ , without which we are none of Christ's , and Faith it self is dead . The Look of one stung , with the deadly fiery Serpent , to the Brazen Serpent , had no share in the healing Virtue of that Divine Ordinance ; yet without looking up to the Brazen Serpent the Person stung could receive no Benefit but must die . So Faith hath no justifying Virtue inherent in it self : For what may prevail to justify , must make the Conscience perfect . Consequently the Efficient of Perfection must of it self be perfect ; but Faith cannot be such , for it is not of our selves , it is the Gift of God. Now whatsoever is received , is received according to the Measure and Capacity of the Recipient , which 〈…〉 and frail 〈…〉 it cannot be 〈…〉 the Law was weak and 〈…〉 through the Flesh , so even the Gift of Faith is not able through the remainder of Corruption to perform any perfect Work. Therefore the Scripture represents the Lord Jesus Christ under the Notion of the most tender Compassion to the weak in Faith , that he will not break the bruised Reed , nor quench the smoaking Flax , but will bring forth Judgment unto Victory : which proceeds not from any Virtue and Power inherent in the Work of Faith , but from the Righteousness and Strength , which only is to be found in the Lord Jesus by ( perishing ) Sinners , who sly for Refuge unto the Hope that is set before them , Jesus Christ the Son of God. Even as the Man-slayer under the Law could not be secure from the Avenger of Blood , if he were found out of the City of Refuge ; it was only the City of Refuge which conferr'd and established his Preservation and Safety : So the Sinner cannot be saved from Wrath to come , without Faith in Christ . But the Propitiation according to the Will of God , by the Blood of the Everlasting Covenant , can only make a Sinner perfect before the Tribunal of God's infinite Justice . Therefore to assign any degree of Ability to any Act of Faith as meritorious of Justification , is to usurp upon Christ , and to incur the severe Animadversion of the Almighty . Then will I confess unto thee , that thine own Right-hand can save thee . The everlasting Covenant of Grace is ordered in all things and sure : For the Foundation of God standeth sure , having this Seal , The Lord knoweth them that are his . And , let every one that nameth the Name of Christ depart from Iniquity . But unto the wicked God saith , What hast thou to do to declare my Statutes , or that thou shouldst take my Covenant into thy Mouth ? These Scriptures fully evidence , that altho the Covenant of Mercy to Sinners is established only in the free Grace of God , and the meritorious Satisfaction and Righteousness of the Lord Jesus Christ ; yet there remains an utter Incapacity in any Person to partake actually of the Benefit thereof , until by the Spirit of Christ ( without which not any can be Christ's ) he be born again , and made a new Creature . For the State of every Man since the Fall is a Complication of Misery under Condemuation , Dementation , and mortal Corruption . Accordingly the necessary Remedies are distinct ; Justification to take away Condemnation , and Sanctification to free from Corruption by a new Principle of Life ; by a renewed Faculty of Life acted by a new Rule , the Word of God written in the Heart , directed to , and aiming at a new End and Mark , the Glory of God , and the Prize of our high Calling in Christ Jesus , our Eternal Salvation . Accordingly the Tenour of the New Covenant is both promised and expressed in the Old and New Testament : Then will I sprinkle clean Water upon you , and ye shall be clean . This imports that washing throughly , and cleansing from Iniquity and Sin , so as to be whiter than Snow ; which is supplicated by David , and promised by God to Sins of the deepest Stain , being effected by the Blood of Sprinkling , the Blood of the Everlasting Covenant , which makes us perfect to do his Will. For the End why the Blood of Christ , who by the Eternal Spirit offered himself without Spot to God , purges the Conscience from dead Works , is to serve the Living God : But God is the God of the Living , not of the Dead . Therefore as the Condemnation of Death is to be taken away in Christ Jesus , so the Corruption of Death is to be abolished , which cannot be without a new Principle and Faculties of Life , and being made a new Creature . Accordingly the Covenant of Grace proceeds to promise , A new Heart also will I give you , and a new Spirit will I put within you . This is that renewing of the Holy Ghost vouchsased unto the foolish and disobedient , who are unperswadable by any Moral Argumentation , being deceived , serving divers Lusts and Pleasures ; because the Heart of Man is full of Evil , and Madness is in his Heart while he lives , and after that he goes to the Dead . This is the native Misery of every one ; and the Recovery is as wonderful as to restore the Habit and Exercise of Reason into a Person depraved with Idiotism , or Madness . Now as they who are such , tho they are sometimes capable of uttering some words sensible and rational , yet they are utterly unable to perform or maintain the Tenour of reasonable Discourse or Conversation : So neither can any meer animal Man dead in Sins and Trespasses , before he be made a new Creature by being born again , live to the Glory of God , the End of Being , or in Communion with God , the highest Felicity of every Intelligent Being . This is the Gift of God , as our Lord saith to the Jews , No Man can come to me , except it were given him of my Father . Judas indeed came to our Lord , as many do , in Profession , but not in Heart : He did believe with a Faith of general Assent , and of particular Fiducial Assiance in the Power of Christ for miraculous Operation , but not with a Faith of vital Union with Christ , so as to dwell in Christ and Christ in them , so as to live by Christ which cannot be without having the Spirit of Christ . Also our Lord saith , I have chosen you , and ordained you to bring forth Fruit that should remain and persevere , even much Fruit , to the Glory of God. Election , Vocation , Justification and Sanctification , are inseparable . Eternal Election is unto Holiness , and Justification of Life is universally and necessarily conjoin'd with Renovation of Life : The End of which is Activity , Operation , Fruitfulness , without which there is Death , Burning , Destruction ; for good Works are ordained by God to be the Walk and Conversation of every Child of God : For this is the Covenant God makes with every Israelite , to put his Laws into their Minds , and write them in their Hearts , as both the Rule and Inclination of Life , which is indeed to be taught of God to know God , without which it is impossible , that God shall be to any a God Covenant-Relation , or that any can be a People to God. Now as the Principle of Life , and the Operation of Life , so Justification and Sanctification are not confoundable , yet always inseparable . For of God are we in Christ Jesus , who of God is made unto us Wisdom , Righteousness , Sanctification and Redemption : That no Flesh should glory in his sight ; but according as it is written , Let him that glorieth glory in the Lord. From the beginning of Apostacy the Devil was a Murderer and a Liar . When he speaketh a Lie , he speaketh of his own ; for he is a Liar , and the Father of it . He envenomed the old World with the evil Imaginations of continual Contempt of God , and profane Irreligion , which broke out in all the Acts of Wickedness and Violence , justly provoking the Vengeance of God to destroy that World of Atheistical Rebels . When through infinite Mercy a small Remnant of eight Persons were not only spared to survive the Deluge , that had swept away the World of the Ungodly ; but much more , a Covenant of Grace and the Blessing thereof was renewed to them and to their Seed , confirmed unto Noah , by the Acceptance of instituted Sacrifice ; Then again , the great Adversary and Deceiver of Mankind tempted the new World to distrust Safety in the Promise of the living and true God , and to attempt Self preservation in a Structure of Babel , or Confusion , in the Land of Shinar , the proper Base upon which was to be built and established the House of Wickedness ; that is , the Mystery of Iniquity , the Doctrine of Devils , to suborn the Worship of Baalim , of many Lords , or middle Gods , Mediators between God and Man. Now the Spirit speaketh expresly , that in the latter Times some shall depart from the Faith , giving heed to seducing Spirits , and Doctrines of Devils . This is the notorious Apostacy from the absolute Simplicity and Purity of Christian Religion , unto the fabulous Superstition and Will-worship , which gangren'd both Eastern and Western Churches . The Mediation of Saints and Angels , being introduced as succedaneous to the Heathen Adoration of Baalim , Heroes and middle Deities , called Dii Medioximi . Those Pagan Idols , having been cast to the Moles and Bats by the Divine Influence of Gospel Light , in the Manifestation of Truth , even this faithful Saying , and worthy of all Acceptation , that Jesus Christ came into the World , the only Mediator between God and Men , to save Sinners . Now also for these last , hundred and fifty Years , the Gospel-Reformation ( miraculously both begun and preserved ) hath again as it were brought Life and Immortality to light , exploded the fabulous Legends of Popery , evidenced the pretence of Antiquity to be no other than as Defection from Primary Institution precedes Restitution and Reformation , convinced the Idolatry of the Mass , and the Superstition of their Will-worship , and Adoration of Saints and Angels ; all cherished by an imposed Ignorance , the Parent not of Devotion , but of crual Persecution . But as in the first Manifestation of the everlasting Gospel unto the World , that lay in Darkness and the Shadow of Death , the Serpent cast out of his Mouth a Flood of deceitful Errors , of desperate Wickedness , to carry away , with that Flood the Church from the Rock of Truth : So now the Reformed Churches have been and are infested not only with the Dragon 's great persecuting Wrath , but no less dangerously with the Serp●●i●●●● Suggestions of false Teachers , ●●vily introducing damnable Heresies , even denying the Lord that bought them . This being the Master-stroke of Satan , by verisimilar Errors to suppress the Fundamental Truth of Salvation for Sinners , by the Expiatory Propitiation of the Death of the Lord Jesus Christ , in Satisfaction of the Justice of God , according to his good Pleasure , which he had purposed in himself before the Foundation of the World. That this Truth may appear in a right Light , it must be considered , that all the Divine Attributes are equally of infinite Perfection : Consequently to detract from , or limit any , is to evacuate and effectually to deny the Essential All-sufficiency of God. Therefore to retrench the particular and universal efficacious Providence of God , and to impeach the supreme absolute Justice of God , is , under the Prosession of owning God , not to glorify him as God , but to change the Glory of the incorruptible God , into an Image made like to corruptible Man , a meer Idol , which is nothing in the World , and as the Prophet expresses , neither able to do Good or Evil. But from everlasting to everlasting the Lord is God : Who knoweth the Power of his Anger ? According to his Fear , so is his Wrath : according to the infinite Perfections , for which God is indispensably to be feared ; so is his Wrath in the Vindictive Execution of his Justice upon every Violation of his holy , just and good Laws , the natural Rules of perpetual Righteousness , to direct and judg all the Affections and Actions of all Mankind . Herein therefore the manifold Wisdom of God is glorified in the Establishment of the infinite Perfections of Justice and Mercy in the Redemption and Salvation of Sinners . It being impossible to make way for immense Mercy to be manifested without Satisfaction to infinite Justice which otherwise must be exposed to blasphemous Contempt , and Annihilation : Accordingly the Apostle Paul expresses , that we are justified freely by his Grace through the Redemption that is in Jesus Christ , whom God hath set forth for a Propiriation , through Faith in his Blood , to declare his Righteousness for the Remission of Sins ; that he might be just , and the Justifier of him , even of the ungodly , which believeth in Jesus . So that Faith cannot fly for Refuge unto Mercy , until plenary Satisfaction be made unto Justice ; thereby to obtain the Answer of a good Conscience towards God , through the Resurrection of Jesus Christ . The Scripture fully and always testifies , that Remission of Sins is an Act of absolute Sovereign Justice , vouchsafed upon plenary Satisfaction , represented under the Notion and Terms of Redemption , Propitiation , Ransom ; which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Septuagint , Numb . 35.31 , 32. is duly translated Satisfaction . And the learned in the Hebrew observe , that the word in the Original imports sufficient Preservation , which a Sinner can only find in the compleat Merits of the Death , Resurrection , and Righteousness of the Lord Jesus Christ , applied , by Faith , and imputed by Grace . Accordingly the Scripture stiles the Act of Divine Pardon to be Justification , Reconciliation , Atonement , Righteousness ; all which words are juridical Phrases , evidencing such a Person to be Rectus in Curia , right in Court , according to the judicial Authoritative Sentence of Law. This cannot possibly be obtained , or performed , unless due Satisfaction were made to the infinite Justice of the Divine Majesty . For Pardon upon any other less or diluted account must leave the Justice of God violated and void of Satisfaction : Also the Sinner must be without possbility of a Conscience free from Guilt ; consequently never able to arrive at Peace , which flows from being justified by Faith in Jesus Christ , who is our Peace with God. It is also absurd Contradiction to imagine any Benefit can possibly be obtained by the atoning Virtue of the Death of the Lord Jesus Christ , without the quickning , regenerating Power of the Spirit of Christ make the Sinner a new Creature . There is the manifold multifarious Wisdom of God magnisied to a Sinner , that the Work of Grace may be compleatly perfect , in respect of the Justice and Mercy of God , and of the damning Guilt and deadly Corruption inherent in the desperate Wickedness of every Sin. Yet the manifold Wisdom of God decreeing from Eternity , and effecting in the fulness of Time , the Redemption of Sinners by the Blood of the everlasting Covenant , could not possibly have any Cause or Motive antecedent to the Eternal Purpose of God , which he purposed in Christ Jesus out Lord , and from the beginning of the World was hid in God. For it was both impossible for a sinite narrow Intelligence , to conceive how God should be manifest in the Flesh : And it would have been impious , blasphemous Presumption , to imagine that the Son of God , who knew no Sin , should be made a Propitiatory Sacrifice for Sin , unless the Will of God had so promised and declared . Indeed the immense Goodness of God made this known immediately after Man's Apoltacy , by the Promise of the Seed of the Woman to break the Serpent's Head ; that is , to destroy the Works of the Devil , and more evidently by the Institution of Sacrifices . For it is a most absurd Derogation from the Soveraignty of a Creator , and Contradiction to the Duty of a Creature , to impose upon God the necessity of accepting the groundless Fancy of a guilty Malefactor in the highest degree of desperate Wickedness , to be a Price of Redemption from everlasting Wrath : Considering also that Man had no Title of Interest or rightful Power over any of his Follow-Creatures , to substitute any of them a Sacrifice for his Sin. Indeed It was an early and due Apprehension that every Sin was of capital Guilt , and Forfeiture of Life : But it could never have entered into the Heart of Man , to conceive how God could be just , and the Justifier of Sinners , until God had revealed it by his Spirit and the Word of his Grace . The Apprehension of Propitiation attainable by Sanguinary Sacrifices , could not be a Primary Notion in any Human Mind , but consequent and derivative from the Institution of Sacrifices by the express Command and Appointment of God , without which it was impossible to please God. For Faith cannot be or subsist without a word of Command and Promise : But to fancy a Religious Worship to appease the just Wrath , and to conciliate the Favour of the Majesty of the Great and Terrible God , the Creator of all Beings , by any performance of Offering not instituted expresly by God , is a presumption becoming a dumb Idol , or some precarious Superstition ; and is an effectual practical Denial of the insinite Perfections of God , obtruding and imposing the Blood and Carcass of a wretched Calf or Sheep , to expiate the Guilt of most nefandous Crimes , and satisfy infinite Justce . Neither can there be any possible ground of Reason to imagine that the Ceremonial Ordinances of Sacrifices , and other Rites of Divine Worship and Service , were instituted by God , with respect to , or Motive from the superstitious Practice or Expectation of profane Sinners , who offered their Devotion to Devils , as the Word of God expresly testifies , That the things which the Gentiles sacrifice , they sacrifice to Devils , and not to God. But Sacrifices , and all other Typical Services and Ordinances , were by God appointed , until the time of Reformation , when Christ came an High Priest of good things to come , ( that is everlasting ) who by the eternal Spirit offer'd himself without Spot to God , by his own Blood to purge our Consciences from dead Works ( that is , from Sins deserving Death ) to serve the living God. The Ceremonial Law had a Shadow of good things to come , but not Virtue to make the Comers thereunto perfect ; For it is not possible that the Blood of Bulls and of Goats should take away Sin. Therefore because in Sacrifices and Offerings for Sin God could not take Pleasure , as therein receiving any Satisfaction to Justice : When Jesus Christ came into the World , he faith , A Body hast thou prepared me ; Lo I come to do thy Will , O God ; by the which Will we are sanctisied through the offering of the Body of Jesus Christ once : But this Will of God was not induced by any Temporary Consideration , it was from everlasting , God hath chosen us in Christ before the Foundation of the World. God hath saved us , and called us with an holy Calling , not according to our Works , but according to his own Purpose and Grace , which was given us in Christ Jesus before the World began . In hope of Eternal Life , which God that cannot lie , promised before the World began , Who verily was fore-ordained before the Foundation of the World , but was manifested in these last Times . It could not then be in Compliance with any Human Apprehension of Expiation of Sin by any Sacrifice of any Creature , that Jesus Christ was constitued and given by God to be the Propitiation and Redemption for Sinners . But contrariwise , God having according to the Counsel of his own free Will made known to our first Parents in their dismal Fall the Mystery of his Will in the Promise of the Seed of the Woman to break the Serpent's Head ; And then for the Confirmation of that Promise , and for the support of Faith , instituted Sacrifices , revealed first to Adam , then to Noah , and consequently in them to the whole World of Mankind : Noah builded an Altar unto the Lord , and took of every clean Beast , and of every clean Fowl , and offered Burnt-offerings upon the Altar . And the Lord smelled a sweet Savour ; or a Savour of Rest and Satisfaction . Now this could not he affirmed or believed , unless such Sacrifices had been according to the express Institution of God , who ( as was before observed ) only could appoint the Discrimination of Beasts clean and unclean : All which also was performed and accepted with respect to , and in virtue of the Offering and Sacrifice of Christ himself to God for a sweet smelling Savour . Immediately upon Noah's Sacrifice , God established his Covenant with Noah , and his Seed after him . Thus all Mankind was by Divine Institution initiated in the Religion of Propitiatory . Sacrifices , all in reference to , and deriving Virtue and Acceptance from the Merits of Jesus Christ , the Lamb of God , which taketh away the Sins of the World. But as it is charged upon Israel , both by David and Moses , so all Nations soon forgot God's Works , they forgot God their Saviour , which had done great things for , their Preservation ; they corrupted themselves ; their Spot was not the Spot of his People ; they for sook God which made them , and lightly esteemed the Rock of their Salvation ; they provoked him to Jealousy with strange Gods ; they sacrificed to Devils , not to God : So that the offering of Propitiatory Sacrifices by the Universality of Mankind , was not a Human Invention , but , a Derivation from Divine Institution , tho wretchedly corrupted by Satanical Suggestion . Neither was there any Rite of Religious Worship among the Heathen , but what was pretended to be a Direction and Command from Heaven , so deeply engraven was the Impression in every Rational Mind , that Divine Worship could not be acceptable unto God , unless commanded by God. The whole Work of Redemption and Salvation of Mankind by Jesus Christ , was in every part and respect proceeding originally from , and effectually to fulfil the Will of God. Salvation by Christ was promised before the World began : In the fulness of Time he was made of a Woman ; his Sufferings in every particular Circumstance was to fulfil the Scriptures . Our Lord died according to the Scriptures , and rose again according to the Scriptures ; that is , for the End appointed by the Word of God , to make full Satisfaction to the infinite Justice of God ; so as to make perfect the Comers unto God by Jesus Christ by Faith , in whom the Heart is sprinkled from an evil Conscience ; that is , from the Conscience of the Guilt of Evil : To obtain the Answer of a good Conscience towards God , by the Resurrection of Jesus Christ , without which cur Faith is vain , and we are yet in our Sins ; void of any sufficient Plea to answer the Charge of the Law of Righteousness at the dreadful Tribunal of the Divine Majesty . The manifold unfearehable Wisdom of God in the Administration of the Riches of insinite Grace , exceeds what Creatures can ask or think . The most large and advantagious Pardon from an Earthly Soveraign to a Rebel , cannot reclaim a Felon's Mind , or alter a Traitor's Heart . But they who are in Christ Jesus , and free from Condemnation , they have the Spirit of Christ , by which they are made new Creatures , and enabled to walk nor after the Flesh , but after the Sprit . This is the Comprehension of the Love of God in Christ extended to all Saints . Yet the primary Reason of the Death of our Lord Jesus Christ , was to make Satisfaction to the Justice of the holy Creator for the Sins of Rebel , Apostate Creatures . It then became a consequent Corollary of our Lord's Death , to awe from Sin , and represent the abominable Sinfulness of Sin. In all the righteous Administration of Rewards and Punishments , supreme Justice obtains the first and necessary Consideration ; so that if there were no Persons to be deterred from future Crimes , yet Justice requires severe Animadversion upon the present Malefactor ; otherwise , How shall God judg the World ? God cannot be unrighteous in taking Vengeance upon the Damned in everlasting Torments , where there is no place for Repentance , nor Capacity for the Benefit of a deterring Example . The happy Sum of the Doctrine of Man's eternal Redemption and Salvation is , That God hath given us the sure Mercies of David : He hath made with us an everlasting Covenant , ordered in all things and sure ; and this is all our Salvation : where no proud Pharisee can assume or impute to himself , nor any humble repenting Sinner doubt or despair : Wherein God willing more abundantly to shew unto the Heirs of Promise , the Immutability of his Counsel , confirmed it by an Oath , that by two immutable things , in which it was impossible for God to lie , we might have a strong Consolation , who have fled for Refuge , to lay hold upon the Hope set before us ; which we have as an Anchor of the Soul , sure and stedfast , Jesus Christ , the same yesterday , to day , and , for ever : Amen . Now for a Corollary to the precedent Discourse , that it may be evidenced not to be a private Opinion , but the Doctrine of the Church of England according to the Scriptures , here are subjoined the Expressions of the Homily of the Salvation of Mankind only by Christ our Saviour from Sin and Death Everlasting . Homily . Because all Men be Sinners and Offenders against God , and Breakers of his Law and Commandments ; therefore can no Man by his own Acts , Works and Deeds ( seem they never so good ) be justified and made righteous before God : But every Man of necessity is constrained to seek for another Righteousness or Justification , to be received at God's own Hands , that is to say , the Forgiveness of his Sins and Trespasses in such things as he hath offended . And this Justification or Righteousness which we so receive of God's Mercy , and Christ's Merits , embraced by Faith , is taken , accepted and allowed of God for our perfect and full Justification . For the more full understanding hereof , it is our Parts and Duties ever to remember the great Mercy of God , how that ( all the World being wrapped in Sin by breaking of the Law ) God sent his only Son our Saviour Christ into this World , to fulfil the Law for us , by shedding of his most precious Blood to make a Sacrifice and Satisfaction , or ( as it may be called ) amends to his Father for our Sins , to asswage his Wrath and Indignation conceived against us for the same . But here may Man's Reason be astonied , reasoning after this fashion : If a Ransom be paid for our Redemption , then is it not given us freely . For a Prisoner that paid his Ransom , is not let go freely ; for if he goes freely , then he goeth without Ransom . For what is it else to go freely , than to be set at liberty without paying of Ransom ? This Reason is satisfied by the great Wisdom of God in this Mystery of our Redemption , who hath so tempered his Justice and Mercy together , that he would neither by his Justice condemn into the everlasting Captivity of the Devil , and his Prison of Hell , remediless for ever without Mercy , nor by his Mercy deliver us clearly without Justice or Payment of a just Ransom But with his endless Mercy he joined his most upright and equal Justice . His great Mercy he shewed unto us in delivering us from our former Captivity , without requiring any Ransom to be paid , or Amends to be made on our parts ; which thing by us had been impossible to be done : And whereas it lay not in us that to do , he provided a Ransom for us ; that was the most precious Body and Blood of his own most dear and best beloved Son Jesus Christ , who besides this Ransom , fulfilled the Law for us perfectly ; and so the Justice of God and his Mercy did embrace together , and fulfil the Mystery of our Redemption . And of this Justice and Mercy of God knit together , speaketh St. Paul in the third Chapter to the Romans ; All have offended , and have need of the Glory of God ; but are justified freely by his Grace , by Redemption which is in Jesus Christ , whom God hath sent forth for us , for a Reconciler and Peace-maker through Faith in his Blood , to shew his Righteousness . And in the 10th Chapter , Christ is the End of the Law unto Righteousness to every Man that believeth . And in the 8th Chapter , That which was impossible by the Law , in as much as it was weak by the Flesh , God sending his own Son in the similitude of sinful Flesh , by Sin damned Sin in the Flesh , that the Righteousness of the Law might be fulfilled in us , which walk not after the Flesh , but after the Spirit . In these aforesaid places the Apostle toucheth specially three things , which must go together in our Justification . Upon God's part , his great Mercy and Grace : Upon Christ's part , Justice , that is , the Satisfaction of God's Justice , or the Price of our Redemption by the offering of his Body and shedding of his Blood , with the fulfilling of the Law perfectly and throughly : And upon our part true and lively Faith in the Merits of Jesus Christ , which yet is not ours , but by God's working in us . So that in our Justification is not only God's Mercy and Grace , but also his Justice , which the Apostle calleth the Justice of God ; and it consisteth in paying our Ransom , and fulfilling of the Law : And so the Grace of God doth not shut out the Justice of God in our justification , but only shutteth out the Justice of Man ; that is to say , the Justice of our Works as to be Merits of deserving our Justification . And therefore St. Paul declareth here nothing upon the behalf of Man concerning his Justification , but only a true and lively Faith , which nevertheless is the Gift of God , and not Man's only Work without God. And yet that Faith does not shut out Repentance , Hope , Love , Dread , and the Fear of God , to be joined with Faith in every Man that is justified ; but it shutteth them out from the Office of justifying . So that altho they be all present together in him that is justified , yet they justify not altogether . Nor the Faith also doth not shut out the Justice of our good Works , necessarily to be done afterwards of Duty towards God : ( for we are most bounden to serve God in doing good Deeds , commanded by him in his holy Scripture , all the days of our Life ) but it excludeth them , so that we may not do them to this intent , to be made good by doing of them . For all the good Works that we can do be unperfect , and , therefore not able to deserve for our Justification : But our Justification doth come freely by the meer Mercy of God , and of so great and free Mercy , that whereas all the World was not able of themselves to pay any part towards their Ransom , it pleased our Heavenly Father of his insinite Mercy , without any our desert or deserving , to prepare for us the most precious Jewels of Christ's Body and Blood , whereby our Ransom might be fully paid , the Law fulfilled , and his Justice fully satisfied : So that now Christ is the Righteousness of all them that truly do believe in him . He for them paid their Ransom by his Death , he for them fulfilled the Law in his Life : So that now in and by him , every true Christian Man may be called a Fulfiller of the Law ; forasmuch as that which their Infirmity lacked , Christ's Justice hath supplied . Now that the most important Truths which have been represented in this small Treatise may appear in right Light , let the following Propositions be duly considered according to Reason , enlightned and directed by the Word of God. God having given to Man an Intellectual Faculty , to judg and discern of the Nature , Use and Excellency of Things , a Conscience of the Laws of things morally good or evil ; and the certain inseparable Appendixes of Rewards and Punishments are imprinted upon the Mind , with inward experimental Assurances , as certain as that we know that we are , and have a Being . The Demonstrations of which Truths are clearly manifested in the Word of God , the Scriptures of the Old and New Testament , which do not only move and perswade , but effectually constrain and inforce an enlightened Soul to yield Obedience to the incomparable and undeniable Divine Authority thereof , as to the Fountain of all saying Knowledg , and the Standard and Rule of all holy Practice , in order to everlasting Blessedness , the supreme End and Felicity of Man. Now as Mathematical Theorems , tho equally demonstrable , yet are not alike perceived and apprehended by every Human Mind , the Faculty not being rightly disposed to the Object as in species visible , it is not sufficient that the Object and Medium be duly disposed , unless the Organ be suifficiently enabled and not disturbed : For neither a blind Eye nor a Jaundice Sight can judg of Colours . Accordingly the holy Scriptures , which are the lively Oracles of God , full of Lights and Perfections , do fully demonstrate the great Mysteries of Godliness , concerning the eternal invisible , yet certain and necessary Felicities , and Duties of Rational Intelligent Beings , whose Immortality also is therein undeniably proved : Yet notwithstanding , all these glorious and excellent Truths of the Spirit of God are not received by Animal Minds , to whom they are Foolishness , ( as all sort of Wisdom is to Fools ) because of the Blindness and Ignorance of the Understanding ; the Mind it self ( the governing Power in Man ) being vitiated with the sussusion of Vanity , and the deceitfulness of Sin , until the Power of , the Spirit come into the Soul , with a quickning , renewing , restoring Demonstration upon the Intellectual Faculty , to make it receive in Love the benign Influences of eternal Truth and Goodness . Accordingly consider duly , 1. That from everlasting to everlasting , God is Infinite in his Perfection of all Divine Incomprehensible Attributes , whose Essence is eternally in and of himself , and gives and preserves all Beings , which were made for his Pleasure and Glory , according to his own Will , not out of any necessity of Nature , his Majesty being exalted above all Blessings and Praise : so that his infinite Essential Glory cannot be liable to any Addition or Detraction from any Creature . 2. That in the beginning of Time God condescended to manifest his immense Wisdom , Power and Goodness in the Creation of the World , and all Beings therein , by the Word of his Power , by which all things are upheld and do consist : All being made and preserved for the Glory of God , according to the Original Law of the Will of God respectively dispensed to every Being . 3. That all things were made for distinct final Causes , appointed by the Law of God to be the Rule , for the Operation of Life conferr'd upon every Being . 4. That the Providence of God doth actually , effectually , continually govern , and over-rule all the Actions and Operations of all Beings to his Glory , according to his determinate Counsels . For known unto God are all his Works from the beginning of the World ; so that all contingent Effects and Actions of all created Beings , are not only futurely turned and disposed , but primarily decreed and ordered to be infallibly subservient for the Glory of God's eternal , Truth , Justice , and Goodness . 5. That as Activity and Operation is the necessary Expression of Life , it is also necessary that there be an universal Law to direct , regulate , and judg the Affections and Actions of all Intelligent Beings : Which Law can only be the holy and righteous Will of God , the Creator of all Beings , who only can righteously reward and punish all Actions . 6. God made Man upright , in his Divine Image 〈◊〉 Righteousness , Knowledg and Holiness , with Freedom of Will , but under a Covenant of Life upon Obedience , and of Death upon Disobedience , which is Sin : For Sin is the rebellious Transgression of the Law. 7. Man , tho made upright , being left to the Freedom of his Will , rebelled against and renounced God his Creator in his all-sufficient Truth and Goodness , and sought out , and embraced the Vanity and Iniquity of the Devil's Lie ; by which Apostacy and Rebellion , Mankind fell into a state of the Condemnation and Corruption of Death , which is endless Misery , according to the righteous Judgment of God. 8. The first Parents of Mankind were not only Persons individual , but common Representatives of all their Posterity . The Evidence whereof necessarily flows form the Consideration of the Covenant of Life , which God made with Man , when created and placed in Paradise : The eating of the Tree of Knowledg of Good and Evil being threatned with Death , which passed upon all Mankind both Infants and Adult , according to the righteous Denunciation of God , and the Consent of Man necessarily supposed ; for otherwise the refusal to consent would have been a Sin , preceding the Transgression in eating the forbidden Fruit. The Equity of this is owned by the universal Justice of all Nations , according to which capital Crimes of Parents corrupt the Blood , and devest the Posterity of all Privilege conferred upon such Families . Thus all the World must justfy the Ways of God to be most equal . 9. The Apostacy of Mankind was not only one transient Act of Offence against a positive Command , but the Sinfulness of Sin extended to an utter Renunciation of the Love and Fear of God , and introduced a Corruption which the Scripture stiles , Death , in all the Powers and Faculties of a created Life . 10. The Justice of God being infinite , the rebellious Offence against that Justice must necessarily incur an everlasting Punishment : Such as the Infinite Wisdom , Righteousness and Holiness of God the Creator determines to inflict , to vindicate his Glory . 11. The Salvation and Redemption of Man liable to eternal Wrath , as it proceeds only from the free Grace of God , so it is impossible to be effected without Satisfaction to the infinite Justice of God : For without such Satisfaction the Godhead would be exposed to continual Dishonour ; and the Fountain of all Righteousness residing only in the infinite Justice of God , ( the violation thereof remaining unsatisfied ) consequently there must be always a failure of common Justice in the World. 12. It was impossible for any meer finite Creature to satisfy the Offence done by Sin against the infinite Justice and Majesty of the Creator . 13. It was impossible and also unlawful for any finite created Intelligence , to imagine , or contrive , or effect a due Satisfaction for the Rebellion of the Creature . 14. It is the undeniable Sovereign Propriety and Right of God blessed for ever , the Creator and Possessor of all Beings , to contrive , appoint and accomplish the Means of Satisfaction to his own infinite Justice , and of Salvation for his miserable , condemned , corrupted Creature . 15. Right Reason is the Faculty of discerning the difference between Good and Evil : The Lamp of God for intellectual Evidence for the practical Judgment concerning all Objects , being derived from and the Exercise of Knowledg , which is part of the Image of God in Man ; but this being lost by Man's sinful Apostacy from God , there is necessity of the recovery and renewal of the Faculty of right Reason by supernatural Light and Power . 16. Tho the invisible things of God , even his eternal Power and Godhead , are clearly seen from the Creation of the World , so as to leave Man without Excuse : Yet the Manifestation of the Grace of God for the Salvation of Sinners , through the Satisfaction of his Justice by a Redeemer , is and can only be revealed by the Word of God , contained in the holy Scriptures of the Old and New Testament , and made effectual upon the Heart and Mind of Man by the holy Spirit . For the things of God knoweth no Man , but the Spirit of God : But God hath revealed them unto us by his Spirit ; for the Spirit searcheth all things , yea , the deep things of God. 17. God who at sundry times , and in divers manners spake in time past unto the Fathers by the Prophets , hath in these last days compleated the whole Canon and comprehensive Cycle of the Revelation of his Will , as the only Standard in Truth and Goodness for the Faith and Obedience of Mankind . 18. The Word of God contained in the holy Scriptures fully makes known the Love of God in Christ which passeth Knowledg ; 〈◊〉 the Kindness and Love of God our Saviour towards Man , which first appeared in the Promise of a Redeemer , confirm'd according to the manifold wisdom of God , by the Institution of propitiatory Typical Sacrifices and Ceremonial Worships , as Shadows , and Pledges , and symbols ; that in the fulness of Time God should be manifested in the Flesh , even Jesus Christ the eternal Son of God , who is the true God and eternal Life . 19. It is impossible for an intelligent Beings to devest the knowledg and obligation of Dependance upon God his Creator and Preserver : Consequently the Devotion of continual Worship is indispensable Duty and Felicity , in drawing near to God , the only infinite , eternal , all-sufficient and necessary Good. It is also undeniably true , that the only Rule of acceptable advantagious Worship must be the revealed Will of God : For only God can direct and teach how He will be supplicated and worshipped . The knowledg of this Rule in the Manifestation of the Light and Perfection of Divine Truth and Goodness , is only to be found in the Scriptures of the Old and New Testament , wherein is revealed the absolute Simplicity and Perfection of the Christian Religion , freed from the Confusion of vain and fabulous Superstition and Will-worship . 20. The Covenant of Life and Happiness vouchsafed by God to Man upon his first Creation , being by Man's Apostacy forfeited , and the Ability to fulfil it utterly lost A second Covenant ( called the Covenant of Grace ) absolutely free on God's part , but intirely necessary on the part of Man , is by God instituted for the Salvation of Man : The Tenor of the Engagement to which Covenant is the Institution of Baptism , in the Name of the Father , and of the Son , and of the Holy Ghost . In which Ordinance is summarily represented the Truth of the Doctrine of the Divine Trinity in the Unity of the Godhead : for as the Father is revealed to be the God of Glory , so is the Son to be the Lord of Glory , and the Holy Ghost the Spirit of Glory . The incommunnicable Attributes of the Deity being ascribed unto the Son , and 〈◊〉 the Holy Ghost , as unto the Father , in respect of Creation of Preservation , of Regeneration , of Omniscience ; the Necessity of Redemption and Regeneration is evinced by the Misery and Death common to all , and by the universal depraved Vitiosity of all Mankind . Nor it is impossible that either Redemption or Regeneration can be effected by less Power than Divine Omnipotence and Omniscience . The knowledg of the Heart in all the inmost Recesses of Thought and Imagination is ascribed to Jesus Christ , and to the Holy Ghost . The contrary cannot be fancied without the greatest Absurdity : For if the Redeemer and Mediator were not essentially able to know all the Thoughts and Dispositions of the Heart of Man , then some profane Hypocrite might mock , or defeat with false pretended Devotion the Intercession of our Redeemer , or wickedly and securely lie to the Holy Ghost : Also something most necessary for a Sinner , might escape the discern of our Mediator , so that he could not be a Saviour to the uttermost ; consequently they who come to God by him must remain most miserable . The essential Being of God is of such terrible Majesty , covered with the Light , dwelling in the Light inaccessible ; so that no created Intelligence can possibly arrive at any due Perception of the Godhead , but only according to the Revelation whereby God vouchsafed the Manifestation of his infinite incomprehensible Being ; which Manifestation of the Deity is given in his Word of Truth to be God the Father , God the Son , God the Holy Ghost , one and the same living and true God , blessed for ever . 21. The Efficacy of the Covenant of Grace consists in Redemption and Regeneration . Redemption by the Propitiation to Divine Justice through the Satisfactory Merits of the Sufferings , Death and Righteousness of our Lord Jesus Christ , according to the Will of God for the Justification of a Sinner . Regeneration by the Holy Ghost in the Renovation of the Soul , quickened and sanctified in all the intellectual Faculties unto Newness of Life by a new spiritual Birth . The Condition of the Covenant is Faith , fiducially resting on Christ , and vitally uniting unto Christ for Justification and Sanctification by effectual Vocation . The Obligation and indispensable Duty of the Covenant , is the Obedience of Faith working by Love in the fulfilling all the Commandments of God. 22. The Covenant of Works being made with the first Adam who was a meer Creature , and therefore liable to fall when left to the freedom of his Will , the Perseverance in his created Uprightness could not be secure : But the Covenant of Grace being made with the second Adam , the Lord from Heaven , both the Performance of the Duty of Obedience to the Precepts of the Covenant , and the final Perseverance in the Conditions of the Covenant , are according to the Promise of God , by the Spirit of God , enabled to , preserved in , and perfected . So that no believing Sinner may presume in himself , or despair in the Grace of God , by whose Power he is kept through Faith unto Salvation . The everlasting Covenant is ordered in all things and sure ; for this is our Salvation , that nothing shall be able to separate us from the Love of God , which is in Christ Jesus our Lord. 23. That which is stiled Natural Religion , is the Rational Conviction upon the Intelligent Mind of Man , of indispensable Duty to fear , trust , obey , believe and love God with all his Heart , Mind and Strength , according to the Commandments of God. Therefore there is a necessity of the Revelation of the Will of God , by which is made known the compleat Perfection of instituted Religion . Instituted Religion is the Rule of true Wisdom to bring Mankind to eternal Happiness , by directing all his Affections and Actions in the Fear , Faith and Love of God , to their proper Objects , according to the Will of God , and the Glory of God. That Religion only is true , which is the Practice of Obedience to the Word of God , and accordingly brings us to God in Spiritual Worship by Jesus Christ alone , who is the only Mediator of Redemption and Intercession . That Wisdom which was the Enquiry of Philosophy , the Demonstration of Theology , is the Possession and Practice of the pure undefiled Christian Religion , which removed from all Profaneness , Superstition and Will-worship , is the commanded and accepted way of Worship to God in Spirit and in Truth , of Obedience to all the Commandments of God from Love to God , of Righteousness to the Neighbour , with Love , as to ones self , of Holiness and Sobriety , in respect of his own Person made and renewed in the Image of God , all upon hope of everlasting Blessedness to the Glory of God. This Religion is the Characteristick Excellency of Man , and is the only true Cement and Security of Mankind in all Conditions and Relations . 24. The Felicity to which the Christian Religion gives Title and Possession , is both temporary and everlasting . In this Life Conversion from Darkness unto Light , from the Power of Satan unto God , from the Folly and Madness of Vanity and Sin , unto the Fear and Love of God , which is the beginning of true Wisdom ; Justification from the Guilt of Sin , and thereby Peace with God ; Sanctification by the renewing of the Image of God in Righteousness , Knowledg and true Holiness , by the Spirit of God dwelling in the Soul , to quicken , direct , preserve in the Paths of Righteousness from all Apostacy , Adoption to be a Child of God , an Heir of Heaven , and to have Right and Acceptance to cry Abba , Father ; that is , to be emboldened to approach the Throne of Grace , and to offer continual Sacrifices of Supplication and Thanksgiving , upon our only great and glorious Altar , the Lord Jesus Christ , in him drawing near to God our exceeding Joy. This State gives Contentation in every Condition , under the assurance that all things shall work together for our good , and that all our most difficult Labour to resist Temptation , to overcome the World , to mortify Corruptions , to deny Self , shall not be in vain in the Lord , but shall receive a full Recompence of Reward in the Kingdom of Heaven . Therefore whatsoever is done or suffered , is in hope of the Glory of God , knowing that the State of this present World , is not capable to receive the Blessedness and Glory of Eternity in Heaven . The Felicity of Eternity cannot possibly be represented , or declared by the Tongues of Men and Angels . Unspeakable Words , uncapable to be heard or uttered in this Vale of Tears , are necessary to set forth what Eye hath not seen , nor Ear heard , neither have entred into the Heart of Man , the things which God hath prepared for them that love him , and fear him , and wait for him , and trust in him , before the Sons of Men. This is that immense Felicity when we shall know as we are known , and shall be changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord , in the Beatifick Vision of God to all Eternity , when the Lord shall bring all his Servants into the Possessions of the Joy and Glory of that Kingdom , which God hath prepared for them before the Foundation of the World. But most dismal shall be the woful Misery of those who refuse to obey the Gospel commanding to crucify the Flesh , with the Affections and Lusts , to renounce a vain Conformity to the Pomps and Pleasures of the World ; to forsake a vain Conversation , received by Tradition from our Forefathers ; to deny self , so as to cut off Right-hand and Foot , and pluck out right-Eye and to cast them away . They that account such Lessons too difficult to be observed , must hear , and perish under the Sentence , Depart from me ye Workers of Iniquity into everlasting Fire , where the Worm shall never die , and the Fire shall never be quenched . The Conclusion and Sum of the whole is this . In the beginning , i. e. from Eternity , was the Essential Word , and the Word was with God : All things were made by him , and without him was not any thing made that was made . Who in the fulness of Time was God manifested in the Flesh ; for of the Seed of Abraham , as concerning the Flesh , Christ came , who is over all , God blessed for ever . Amen . In whom we have Redemption through his Blood , even the forgiveness of Sins : Who is the Image of the invisible God , the first-born of every Creature . For by him were all things created , that are in Heaven , and that are in Earth , visible and invisible ; whether they be Thrones , or Dominions , or Principalities , or Powers : All things were created by him , and for him . And he is before all things , and by him all things consist . And he is the Head of the Body , the Church : who is the beginning , the first-born from the dead , that in all things he might have the Preheminence . For it pleased the Father , that in him all Fulness should dwell : And having made Peace through the Blood of his Cross , by him to reconcile all things unto himself , whether things in Earth , or things in Heaven . God who at sundry times , and in divers manners spake in time past unto the Fathers by the Prophets , hath in these last days spoken unto us by his Son , whom he hath appointed Heir of all things ; by whom also he made the Worlds . Who being the Brightness of his Glory , and the express Image of his Person , and upholding all things by the Word of his Power , when he had by himself purged our Sins , sat down on the Right-hand of the Majesty on high . For unto the Son he saith , Thy Throne , O God , is for ever and ever ; a Scepter of Righteousness is the Scepter of thy Kingdom . Because God hath appointed a Day in the which he will judg the World in Righteousness , by that Man whom he hath ordained , whereof he hath given Assurance unto all Men , in that he hath raised him from the dead . Now it is easier for Heaven and Earth to pass , than one tittle of the Law to fail . The Son of Man shall come in his Glory , and all the holy Angels with him ; then shall he sit upon the Throne of his Glory , and before him shall all Nations be gathered . Then the foolish Virgins , that neglected opportunity to provide Oil , shall be excluded Heaven : They that in divers Instances agreed in one Consent to prefer and over-value present Animal Enjoyments before the Lord's Invitation to his Marriage-Supper , shall never taste of Eternal Life . They that thought it a hard Saying and not to be born , the Command of our Lord to crucify the Flesh with the Affections and Lusts , to renounce a vain Conversation and a Conformity to the Fashion of the World which passeth away , that refuse to deny self , to take up the Cross , to cut off right Hand and Foot , and pluck out right Eye , and cast them away . All such must hear , and perish for ever under that dreadful Word , Depart from me ye cursed , into everlasting Fire , prepared for the Devil and his Angels . But on the other side , to those who believed the Truth as it is in Jesus , without contradicting or blaspheming , received it in Love and the Obedience of Faith , not holding it in Unrighteousness , the King shall say , Come ye blessed of my Father , inherit the Kingdom prepared for you from the Foundation of the World. But where shall ungodly Sinners appear , that send after the Lord Jesus into Heaven this Rebel Message , We will not have this Man to reign over us ? That renounce the Satisfaction and Redemption of Christ , that blasphemously deny the Deity of Jesus Christ the Lord of Glory , they shall say to the Mountains and Rocks , Fall on us , and hide us from the Face of him that sitteth on the Throne , and from the Wrath of the Lamb : For the great Day of his Wrath is come , and who shall be able to stand ? Few Men have been found in any Age or Country , to have filled their Hearts with such profligate Madness to deny God. Indeed Cicero saith , that Epicurus while in words he allowed a Deity , he did really and by pretended Notions utterly disavow the Providence of God , without which the Name of God must be an empty and contemptible Sound . For , as Cicero observes , if the Fear of God , and Reverential Regard to the actual Providence of God be denied , or weakened , thereby also the common Faith and Security of human Society , and the Ground and Foundation of universal commutative and distributive Justice , is altogether subverted . The Psalmist affirms , that the Fool hath said in his Heart , there is no God. That is the Disposition and working of his Heart in the desperate Wickedness and unexpressible Deceitfulness of all its Purposes and vain Imagination , to avow the casting off the regard of God. Therefore the Psalmist immediately adds , They have done abominable Works , there is none that doth good . Accordingly the Psalmist again expresses , The Transgression of the wicked saith within my Heart , that there is no Fear of God before his Eyes : For he flattereth himself in his own Eyes , until his Iniquity be found to be hateful . It is therefore most irrational Dementation to detract from the infinite Perfections of the Eternal God ; for thereby Man is left in a wretched Condition , more abject than that of the Beast which perishes , liable to the Miseries of this Life without the help of the Awe and Encouragement of future Punishments and Rewards . There needs not any Foreign Topick of Argumentation to prove the Existence of God , and his absolute Soveraignty over all Beings . For the Conscience of Good and Evil radicated in every human Intelligence , is a continual and unanswerable Evidence of the infinite Perfections of the Eternal God , blessed for ever . It is most absurd Folly and Contradiction , to own a Nominal God , and to deny the Essential Attributes of the infinite Perfection of the Deity . Eternal Being , Truth and Goodness are the infinite Perfections of one Almighty , All-sufficient God. Eternity of Being implies Original Essential Existence absolutely simple , altogether independent , wholly immutable , universally powerful , every-where present . From whence flows Almighty Power , to create and uphold all things according to his Will ; to be the only Cause of all other Beings , and of all Causes of their Life , with all distinct and proper Abilities thereof ; of their Operation , with all the Powers of Exercise , Rules or Limits to direct and govern , and End of Performance . Of their Subsistence with all Circumstances of Time and Place , for the Beginning , Continuance or Progress , and finishing their Course with all diversity and alterations of Condition therein , Sustentation and Regulation , as necessarily flowing from , and depending upon God as Origination . Truth is original , eternal , infinite Righteousness , and Holiness , and Knowledg ; the Perfection of excellent Eminence , whereby the Divine Majesty and Essence is infinitely exalted above , and separated from all possibility of Communion with , or Respect unto Vanity , Impurity , Unrighteousness , or Wickedness , and doth satisfyingly rest in his own All-sufficient Soveraignty : Thence derives and dispenses to all Creatures the Law of Truth , to guide and direct inherently the Sustentation , Operation and final Determination of all Beings , according to their several respective Natures , for the mutual Support , Preservation and Comfort of the Universe , all in subordinate necessary Subjection to the supreme Obedience unto the Will of God , and ultimate Aim and Regard to the Glory of God. The Effect of this eternal Truth is the Stream of Truth , the Law of universal Justice , Righteousness , Equity , by God implanted in the Nature of all Rational Creatures , to direct and judg all their Affections and Actions . This is Truth scoffed by the Profane , vainly discoursed by Morosophists , found possessed and enjoyed as the Happiness of all that fear and love God. This assigns the End to all Controversy , is the Standard of Conscience , and the Basis of all Rational Conversation . The Manifestation of this Truth is the revealed Will of God. For Knowledg in God both satisfyingly comprehends the All-sufficient Perfection of the Divine Essence , and effectually determines and appoints the Nature , Operation , Use and End of all Beings to his Glory . According to the Conformity to , or Alienation from this Eternal Truth , is the Result of Happiness or Misery to every Rational Being : For Divine Truth and Goodness are convertible and inseparable . God only is good originally , essentially , infinitely , eternally , all-sufficiently . Goodness is the Root , the Branches are Love ; God is Love , Mercy ; God is the Father of Mercies , Consolation : God is the God of all Comfort , Patience and Long-suffering ; God is the God of Patience , and his Long-suffering is Salvation ; his Loving-kindness is better than Life . Forgiveness is with the Lord , that he may be feared : Let Israel hope in the Lord , for with the Lord there is Mercy ; and with him is plenteous Redemption . But this abundant Mercy is not in any respect Encouragement to Presumption , or continuance in Sin : for that is to despise the Riches of his Goodness , and Forbearance , and Long-suffering ; not knowing that the Goodness of God leadeth to Repentance ; but after the Hardness and Impenitency of Heart , treasureth unto it self Wrath against the day of Wrath , and Revelation of the righteous Judgment of God. God that dwells in Light inaccessible , cannot be perceived and apprehended in any other Manifestation than as he is pleased to reveal himself , which can only be in his Word , wherein tho there be sufficient Evidence to satisfy a created Intelligence what is the infinite Excellence of the Divine Object of Worship , yet it remains absolutely impossible for the most exalted created Mind fully to comprehend the Perfection of the Divine Essence . Notwithstanding what is revealed thereof as the Object of Faith , is replenished with immense Goodness and Beauty , to be the all-sufficient and necessary Felicity of an immortal Rational Creature : Thus the highest and deepest Mystery concerning the Deity , tho not possible to be investigated by human Capacity , yet being revealed by the Word of Divine Truth , necessarily constrains the Understanding , Will and Affections to adore , believe , and receive in Love the Truth of this glorious Mystery . The Manifestation of the Divine Essence cannot possibly be arrived at , but by such Revelation as God is pleased to make of himself . No Man knoweth the Son but the Father ; neither knoweth any Man the Father , save the Son , and he to whomsoever the Son will reveal him . Neither can any Man say that Jesus is the Lord but by the Holy Ghost . The Ladder of Divine Knowledge , by which the Mind ascends to God , the Top whereof reacheth to Heaven , is yet set upon the Earth . For altho the very Light is a Covering to the Glory of God , yet things material , visible , and humanly intelligible , present the Shadows of excellent Evidence , subservient unto the incomprehensible Perfection of Light and Truth of the Trinity in Unity of God the Father , Son and Holy Ghost , the only and true God , blessed for ever . There are Signatures in the Nature of created Beings , to assist the Mind in its Ascent of approach to behold the Goodness of the glorious Mystery of the Trinity of Persons in the Unity of the Divine Essence . The Doctrine of the blessed Trinity is shadowed in all Beings , viz. a Trinity of Subsistences in Unity of Essence . In every individual material Substance , there is Height , Length and Breadth . In every the same Luminary Orb there is Light , Heat , fructifying Influence . In every Man , Understanding , Will , Affection , yet the same univocal Soul. In the Godhead was always acknowledged Entity , Truth , Goodness , subsisting in Unity , always from the Foundation of the World declared to be eternal Truth of God. The holy Scripture declares in the Trinity , of the Godhead distinct Properties , yet one and the same Infinite Essence ; and in every Person of the Godhead . Attributes incommunicable to any but God. Creation of all things is assigned to the Son of God , to the eternal Word of God. John 1.1 , 2 , 3. In the beginning was the Word , and the Word was with God , and the Word was God. The same was in the beginning with God. All things were made by him , and without him was not any thing made that was made . Both the Creation and the Sustentation of all things are assigned to the Son of God. Heb. 1.1 , 2 , 3. God who at sundry times , and in divers manners spake in times past unto the Fathers by the Prophets , Hath in these last days spoken unto us by his Son , whom he hath appointed Heir of all things ; by whom also he made the Worlds . Who being the Brightness of his Glory , and the express Image of his Person , and upholding all things by the Word of his Power , when he had by himself purged our Sins , sat down on the Right-hand of the Majesty on high . The Knowledg of the Heart of every Man is assigned to the Son of God ; Joh. 2.25 . Who needed not that any should testify of Man , for he knew what was in Man. Compared with I Kings 8.39 . For thou , even thou only knowest the Hearts of all the Children of Men. Isa . 6.1 , 5. the Prophet saith , I saw also the Lord sitting upon a Throne , high and lifted up . Then said I , Wo is me , for mine Eyes have seen the King the Lord of Hosts . This Vision of Jehova is expresly applied to our Lord Jesus Christ . Joh. 12.41 . These things said Esaias , when he saw his Glory , and spake of him . Also Joh. 2.24 , 25. But Jesus did not commit himself to them , because he knew all Men : And needed not that any should testify of Man ; for he knew what was in Man. I Joh. 5.20 . speaking of Jesus Christ , This is the true God , and Eternal Life . Also to the Holy Ghost the Scripture assigns the Creation of the World : Gen. 1.2 . And the Earth was without Form , and void , and Darkness was upon the Face of the Deep ; and the Spirit of God moved upon the Face of the Waters . And God said , Let there be Light , and there was Light. Likewise the Works of Divine Providence ; Isa : 63.10 . But they rebelled , and vexed his holy Spirit , — Where is he that put his holy Spirit within him ? The Spirit of the Lord caused him to rest ; so didst thou lead thy People to make thy self a glorious Name . The Work of Regeneration is ascribed to the Holy Ghost ; John 3.5 . Except a Man be born of the Water and of the Spirit , he cannot enter into the kingdom of God. Tit. 3.5 . According to his Mercy he saved us , by the washing of Regeneration , and renewing of the Holy Ghost . The Knowledg of secret Sins is ascribed to the Holy Ghost ; Acts 5.3 , 4. Why hath Satan filled thy Heart to lie to the Holy Ghost ; thou hast not lied unto Men but unto God. Likewise the Sin against the Holy Ghost is declared to be unpardonable ; Mark 3.29 . He that shall blaspheme against the Holy Ghost , hath never Forgiveness , but is in danger of Damnation . These and many other Scriptures evidence the Truth of the Unity of Essence in the Trinity of the Divine Persons ; Joh. 10.30 . I and my Father are one . I John. 5.7 . For there are three that bear Record in Heaven , the Father , the Word , and the Holy Ghost ; and these three are one . Compare also 2 Tim. 3.16 . All Scripture is given by Inspiration of God. And 2 Pet. 1.21 . Holy Men of God spake as they were moved by the Holy Ghost . Likewise in the last words of David , 2 Sam. 23.2 , 3. The Spirit of the Lord spake by me , and his VVord was in my Tongue ; the God of Israel said , &c. Thus the Doctrine of the blessed Trinity is not meerly Notional , but Real ; it is not fictitious , but eternally true ; it is infinitely good , therefore necessary to be believed , and adoringly received in Love as the Principle of Felicity to Intellectual Creatures . The Divine Trinity is Incomprehensible , therefore to be adored , not doubted , nor subjected to Human Argumentation , which cannot illustrate that which in all respects necessarily excels all Methods of finite Proof or Evidence , tho the Reality and Efficacy thereof be most certainly and feelingly perceived and enjoyed . The curious Inquiry is like gazing upon the Sun , which dazles our weak Eyes . For now we see through a Glass , darkly ; now we know in part : but when we shall know even as also we are known , when we are brought into the third Heaven , then we shall hear those unspeakable words which in this State of Mortality are not possible to be uttered , fully to reveal the Glory of the Divine Trinity . What the Lord said unto Moses , is also spoken unto us ; We cannot see the Glory of God and live ; but the Lord maketh his Goodness pass before us , and proclaims his Name before us , that he will be gracious to whom he will be gracious , and will shew Mercy on whom he will shew Mercy ; according to the eternal Election of God the Father , and the Redemption by God the Son , and Sanctification by God the Holy Ghost , into which Truth all Believers who shall be saved , are baptized . The Duty of common Philanthropy obliges deeply to grieve at the Folly and Madness of Epicurean Sensualists , who renounce the Glory of the Image of God , and the hope of immortal Felicity , and corrupt themselves to be like natural Brute Beasts , made to be taken and destroyed , vainly imagining to evade the impartial Justice of the Almighty God , with whom is terrible Majesty . No less miserable are the Profane , who take up a scoffing Name of Deist to act the Atheist , renouncing the Fear of God which is the only Bond of Human Society , and rejecting Hope in God , which is the only distinguishing Excellency of Man above the Beasts that perish . Unreasonable also is the Pride of those who deny the predestinating Prescience of God the Father , changing the Glory of the Incorruptible God in 〈…〉 of corruptible Man ; as if they thought God to be altogether such an one as themselves , who upon any Disappointment or unexpected Accident , endeavour to patch up a Remedy for unforeseen Inconvenience . But let the Potsherds of the Earth strive with , and discourse of the Potsherds of the Earth . But unto the eternal Wisdom of God are known all his Works from the beginning of the World , according to that determinate Counsel and Knowledg of his own Will , who hath appointed all things that ever shall come to pass , and all for his own Glory ; so that not any the least thing , even the falling of a Sparrow to the Ground , befals by chance , but by Divine Appointment . Also the most flagitious Wickedness that ever was contrived and acted , even the crucifying the Prince of Life , was to fulfil the determinate Counsel of God , for this very end to accomplish the highest Exaltation of Divine Glory and Goodness in the Salvation of Man. Which Salvation likewise is made effectual only to such as are ordained to Eternal Life . They also deny the meritorious Satifaction to the infinite Justice of God by the Death and Righteousness of Jesus Christ , for the Redemption of Sinners from Wrath to come ; by which miserable Error is effectually and really denied and evacuated the Essential Justice of God. They also deny the necessity of the Almighty efficacious Grace of the Spirit of God to sanctify , regenerate and quicken those that are naturally dead in Trespasses and Sins , under that Corruption and Impotence , wherein all are alienated from the Life of God. Now concerning the words used by the Orthodox to express the Mystery of the Divine Trinity : It ought to be considered , that Words of Rational Speech being the Signatures of Things , there are many more things to be expressed than are words to represent them : For such is the Poverty of every the most copious Language , that there is necessity to apply the same syllabical Word to signify various and different things , which yet receive the Certainty of Interpretation from the Rational Contexture of the respective Discourse . Thus in the Controversies raised by Heretical Blasphemers against the Doctrine of the blessed Trinity . The Orthodox to vindicate the Truth of the Scriptures , which abundantly testify both the Essen●●●● 〈◊〉 and the distinct ●●●perties of God the Father , God the Son , and God the Holy Ghost , have made use ; of several words , as Person and Co-essential , to express and signify the scriptural Truth of the Identical Substance and distinct Properties of the Divine Trinity in Unity . Therefore the possession and use of the aforesaid Words or Phrases are duly retained by the Church , according to the Meaning and Intention clearly made known in the holy Scriptures , which ascribe , as before mentioned , unto the Father , unto the Son , and unto the Holy Ghost , Attributes of Essential Divine Perfection , incommunicable to any but unto the only living and true God , who from everlasting to everlasting , is God blessed for ever . Religious Worship being the absolute Soveraignty of the only living and true God , both in respect of the Object of Worship , which can only be God ; and in respect of the Rule of Worship , which can only be appointed by God : For all other Objects of Worship are despicable vain Idols , and all Rules , Mediums and Ways of Religion not instituted by God , are blasphemous Detraction from the Truth and Majesty of God. It must therefore be that the great Temptation to Atheism is Superstition ; that is , a Human Composition of Religion , when the Fear ( that is , the Worship of God ) is taught by the Precepts of Men. The course of Rational Argumentation carrying the Mind to infer , that if the Object of Adoration must be obliged to depend upon the Will and Fancy of Human Imposition , how , and when , and with what Mediums or Ceremonies it shall be adored : Then the Deity must become a meer Fiction , and such Religion nothing but an Idol-Contrivance of the crafty , or the foolish : Such Superstition being sacrilegious Invasion of the Divine Majesty , to institute or practise any Rite , Formulary , or Ceremony in Religion not commanded by God , or otherwise than God hath commanded : because God only can be the Law-giver of his own Worship ; for all other Worship falls short of Acceptance with God , consequently cannot make the Worshipper happy , but prepares for an Atheistical Rejection of all Religion . The most refined Human Intelligence could never find out to Perfection the Works of God , which are the Objects of our Sense ; so as fully to discover the Formation , Texture , Consistence and compleat Use and End of created Beings . Who can fully understand the glorious Orbs of Light which dazle the Beholder ? Who knows the Firmament of his Power ? Who knows the Ballancings of the Clouds , the wondrous Works of him which is perfect in Knowledg ? how thy Garments are warm , when he quieteth the Earth by the South Wind ? The very Augmentation of Stones and other Subterranean Materials , the Growth of Vegetables , the Production , Generation , Use and Operation of Animals , even of the most despicable Insects , have escaped , and surpassed the diligent Inquiry of the most sagacious Pretenders : The Certainty of all which having only Substance and Evidence in Faith , by which we understand that the World was made by the Word of God ; so that things which are seen are not made of things which do appear . But who can by searching find out God ? Or , who can find out the Almighty unto Perfection ? It is as high as Heaven , what canst thou do ? deeper than Hell , what canst thou know ? Yet this is Life Eternal , to know the only true God , and Jesus Christ whom he hath sent . The Mysteries of the Divine Trinity , and of the Incarnation of Jesus Christ , God manifested in the Flesh , must necessarily transcend the Comprehension of any finite created Intelligence . But tho the Love of Christ passeth Knowledg , it is impossible for sinful Man to be delivered and saved from Wrath to come , that is , from eternal Death , but by unfeigned Faith in God the Father to be just , and the Justifier of an ungodly Sinner , which believeth in Jesus ; in God the Son , who only is able to save to the utmost , having by himself purged us from our Sins , and satisfied Divine Justice , is only capable to be an everlasting Mediator of Redemption and Intercession : Also in God the Holy Ghost , who only can regenerate and sanctify a Sinner , to be received into Communion of Life with God for ever . Now for a Golden Clasp to the rehearsed Truths , none of them being of private Fancy or Invention , duly consider the two first Articles of Religion , being the Doctrine of the Church of England , published in the beginning of the Reformation , confirmed by Act of Parliament , and continually subscribed by the Clergy . Articles of Religion . I. Of Faith in the Holy Trinity . THere is but one living and true God , everlasting , without Body , Parts , or Passions , of Infinite Power , Wisdom and Goodness , the Maker and Preserver of all things , both visible or invisible . And in Vnity of this Godhead , there be Three Persons of one Substance , Power and Eternity , the Father , Son , and the Holy Ghost . II. Of the Justification of Man. WE are accounted righteous before God , only for the Merit of our Lord and Saviour Jesus Christ , by Faith , and not for our own Works , or Deservings : Wherefore that we are justified by Faith only , is a most wholsom Doctrine , and very full of Comfort , as more largely is expressed in the Homily of Justification . FINIS . Notes, typically marginal, from the original text Notes for div A45586-e190 Prov. 27.19 . 1 Cor. 4.11 , 12. 1 Pet. 2.6 . Zech. 4.7 . Psal . 87.3 . Isa . 62.7 . Psal . 48.2 . Isa . 32.17 . Jam. 3.18 . Rom. 5.1 . 2 Pet. 2.1 . Ephes . 4.17 , 18. Epicire . Grashopper . Eccles . 9.3 . Heb. 9.27 . Notes for div A45586-e700 Rom. 1.20 . Rom. 2.15 Act. 24.25 . Deut. 30.20 . Prov. 16.4 . Eccl. 7.29 . Rom. 2.15 . & 1.12 . 1 Joh. 3.4 . Eph. 4.18 . Rom. 3.23 . Rom. 8.20 . Psal . 90.11 Isa . 40.13 , 14. Rom. 11.33 . Ephes . 1.7 , 8 , 9. Rom. 3.26 . & 4.5 . Gen. 3.15 . Jer. 17.12 . Heb. 5.9 . Heb. 11.4 . Heb , 9.22 . & 10.4 . Heb. 13.20 , 21. Rom. 1.21 , 25. Tim. 3.15 . Col 2.2 . 2 Cor. 5.19 , 21 Heb. 9.22 . Heb. 10.1 . Heb. 9.14 . Heb. 10.14 . Heb. 6.18 . Heb. 10.2 . Isa . 53.6 . 1 Tim 1.15 . Rom. 3.25 , 26 1 Tim. 4.1 , 2. Luke 17.10 . Tit. 2 1● , 12. Cor. 5.17 . James 2.26 . Eph. 2.8 . Isa . 42.3 . Mat. 12.20 Isa . 45.24 . Job . 40.14 . 2 Sam. 23.5 . 2 Tim. 2.19 . Psal . 50.16 . Rom. 8.9 . Ezek. 36.25 . Psal . 51.7 . Heb. 12.24 & 13.20 , 21. & 9.14 . Rom. 8.1 . 2 Tim. 1.10 . Ezek. 36.26 . Tit. 3.3 . Eccl. 9.3 . 1 Cor. 2.14 . Joh. 3.3 . Joh. 6.65 . Joh. 6.56 , 57. Rom. 8.9 . Joh. 15.5 , 16. Ephes . 1.4 . Rom. 5.18 . Joh. 15.6 . Eph. 2.10 . Heb. 8.10 , 11. Hos . 2 . 2● 1 Cor. 1.29 , 30 , 31. Gen. 8.20 , 21. Zech. 5.8 , 11. Tim. 4.1 . Christanam Religionem absolutam & simplicem anili superstitione confundere . Am. Marcellin . Isa . 2.19 , 20 , 21. Rev. 6.15 , 16. Joh. 16.3 . Rev. 12. Pet. 2.1 . Eph. 1.4 , 9. Rom. 1.23 . 1 Cor. 8.4 . Isa . 41.23 . Psal . 90.1 , 11. Rom. 3. 1 Pet. 3.21 Rom. 3.24 , 25. Mark 10.45 . 1 Tim. 2.5 . Rom. 5.1 , 9 , 10 , 11 , 19. Act. 13.39 . & 10.36 , 43. Rom. 5.1 . Eph. 2.14 . Gen. 3.15 . Jer. 17.9 . Psal . 50. Rom. 3.26 . & 4.5 . Heb. 9.1 . 1 Cor. 10.20 . Heb. 6.1 . Heb. 10.1 , 4 , to 10. Heb. Ephes . 1.4 . 2 Tim. 1. T it 1.2 . Ephes . 1. Gen. 8.20 , 21. Ephes . 5.2 . Gen. 9.9 . Joh. 1.29 . Psal . 106.13 , 21. Deur . 32. Deut. 32.5 , 15 , 16 , 17. Ephes . 1.4 . 2 Tim. 1.9 . Tit. 1.2 . Mat. 27.35 Mark 15.28 . John 19.28 , 36 , 37. 1 Cor. 15.3 , 4. Heb. 9.9 . & 10.1 . & 10.22 . 1 Cor. 15.17 . 1 Pet. 3.21 . Rom. 8. Eph. 3.18 . Rom. 3.5 , 6 Act. 13.34 . 2 Sam. 23. Heb. 6.17 , 18. Heb. 13.8 . Rom. 3. Sacrae Scriptura non movent , non persuadent , sed cogunt , agitant , vim inferunt . Jo. Pic. Mirand . Ep. H●m . Barbir . Prov. 20.27 . Prov. 6.23 . Heb. 8.10 1 Cor. Rom. 5.2 . Heb. 13.10 , 15. Psal . 43.4 . 2 Cor. 12.4 . Psal . 31.19 . Isa . 64.4 . 1 Cor. 2.9 . Joh. 1.1 , 3. 1 Tim. 3.10 . Rom. 9.5 . Col. 1.14 , 15 , 16 , 17 , 18 , 19 , 20. Heb. 1.1 , 2 , 3 , 8. Act. 17.31 . Luke 16.17 . Mat. 25.3 , 12. Luke 14.18 . Mat. 25.41 Ver. 34. Luke . Rev. 6.16 , 17. Psal . 14.1 . Jer. 17.9 . Psal . 36.1 , 2. Psal . 130.4 , 7. Rom. 6.1 , 2 Rom. 2.4 , 5 Mat. 11.27 . 1. Cor. 12.3 . Psal . 104.2 . 1 cor . 13.12 . 2 Cor. 12.4 . Exod. 33.19 , 20. Rom. 1.23 . Psal . 50.21 Isa . 45.9 . Acts. 2.23 . Matth. 10.29 , 30. Act. 13.48 . Isa . 33.22 . Psal . 150.1 . Job 37.16 , 17. Heb. 11.1 , 3 Job 11.7 , 8. Joh. 17.3 . Rom. 3.26 . & 4.5 . 
A34879	----	Glad tydings, from Heaven to the worst of sinners on earth Walter Cradock ... Cradock, Walter, 1606?-1659. This text is an enriched version of the TCP digital transcription A34879 of text R204981 in the English Short Title Catalog (Wing C6759). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 145 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A34879 Wing C6759 ESTC R204981 12720434 ocm 12720434 66290 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34879) Transcribed from: (Early English Books Online ; image set 66290) Images scanned from microfilm: (Early English books, 1641-1700 ; 980:2) Glad tydings, from Heaven to the worst of sinners on earth Walter Cradock ... Cradock, Walter, 1606?-1659. [4], 55, [13] p. Printed by Mathew Simmons, London : 1648. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Index: p. [2]-[13] eng Redemption -- Early works to 1800. A34879 R204981 (Wing C6759). civilwar no Gospel-libertie, in the extensions limitations of it. Wherein is laid down an exact way to end the present dissentions, and to preserve futu Cradock, Walter 1648 24960 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2002-03 TCP Assigned for keying and markup 2002-04 Apex CoVantage Keyed and coded from ProQuest page images 2002-05 TCP Staff (Michigan) Sampled and proofread 2002-05 Olivia Bottum Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion GLAD TYDINGS from HEAVEN ; TO The Worst of SINNERS on Earth . BY WALTER CRADOCK Late Preacher at Hallows Great in LONDON ; LUKE 2 10. Feare not , for behold I bring you good tidings of great joy which shall be to all people . LONDON , Printed by Mathew Simmons 1648. To the Christian Reader ; READER , THe nature of man is prone to be inquisitive after newes , especially in these unsetled , distracted times amongst us , it is a great part of the imploiment of people and takes up much of their time , as if London , were Athens , and the people thereof Athenians , ( who spent their time in nothing else : but either to tell , or to heare some newes . ) And yet the news wee beare is sometimes bad , sometimes uncertain , and many times false . Divert thy thoughts awhile from earthly things , and in this ensuing Treatise thou shalt heare , what newes from heaven in the Gospel . The Law indeed brings us tidings : but it is like the message of Ehud , to Eglon , it brings a dagger with it that stabs mortally : but the tidings of the Gospel is like that message of the young Prophet to Jehu , to make him a King . There is nothing truly terrible , but the Gospel brings tidings of our freedome from it , ( if we be believers ) nor nothing truly amiable , but it tells us of our interest in it . How welcome to a poore captive is newes of deliverance from slaverie ? The Gospel brings us tidings of our deliverance from sin , Satan , death , hell , from wrath , and damnation , it tells us of riches , and glory , and Kingdomes , and Crownes , and what soever may satisfie the capacious soule of man . God hath appointed different conditions for men , and Angels , the Angels that stood they are so confirmed that they cannot fall ; the Angels that fell they are determined under eternail wrath that they cannot rise , but God from everlasting in his love , and mercy had appointed that fallen man should have a way of recovery , as a board after ship wracke , whereby he might come safe to the shore . And God in time was pleased to come out of his hidden eternity , and to discover this love of his to the world , and hath sent his Son to puhchase it , and his Spirit to apply it , and his servants to tell ( not this , or that perticuler man ) but all Nations , that whosoever believeth in Jesus Christ shall have everlasting life : this blessed tidings is brought by the Gospel . And let none say this newes is to good to be true , for God who is truth it selfe ( as it were on purpose ) to anticipate the infidelity of man , hath said it , and sworne it , and sealed it with the blood of his deare Son , that we might have strong consolation ; and hath made this fabrick of the world to be as a stage to act the redemption of his people on , which being finished , it shall be no more . It should stir us up to love , and blesse the Father , and his Son Jesus Christ , and the holy Spirit ; and to imbrace the Messengers that bring those glad tidings , to account their very feet beautifull , the meanest part of the body , and upon the moutaines , the barren places of the earth . And I doubt not but many poore soules can from experience blesse God for the worthy Authour in those barren mountaines , where he converseth , and else where , and say of him as David of Ahimaaz , he is a good man , and bringeth good tidings . Though others being hardened spit at such lights , and labour to extinguish who God in just judgment will cause to stumble , and fall , and lie downe in eternall darknesse . But I shall detaine thee no longer from the the work ; but commend it and thee to Gods blessing , and rest . Thine in the Gospel of Christ . GOOD NEWES To the Worst of SINNERS . MARKE 16. 15. And hee said unto them , goe yee into all the world , and preach the Gospel to every creature . YOu may easily understand who spake these words , and to whom they were spoken . In these words , our Lord Jesus Christ after his resurrection , when he had all power in Heaven , and Earth given to him , he sends forth his Apostles to Preach , and he bids them Goe into all the world , and preach the Gospel to every creature . This was their Commission they were to have now , to go preach the Gospel ; Indeed they had a Commission before , but it was only to the Jewes ; and it was a little , but by spirts : but now Christ was risen from the dead , and had received all power in Heaven and Earth , he sends them for good and all ( as it were ) he gives them a full and compleate Commission , Goe yee into all the world , and preach the Gospel to every creature . Before I come to the Lesson that I mean to insist upon , there are two things here in the words that must be opened , that you may see the foundation , or ground of this Lesson ; And that is , First , what is meant by Gospel ? Goe , and preach the Gospel . Then , what is meant by creature ? Goe preach the Gospel to every creature . For the first , what is meant by Gospel ? I will not stand upon the severall acceptations of it , onely you may understand that both in the Scripture language , and also among the Heathen , Gospel hath been taken for Glad tidings , good newes in generall ; any Good newes , or Glad tidings have been called Gospel ; So the Greek word signifies , so some conceive the English word Godspel , being old English , signifies Gospel , that is , good speech , good newes , good hearing , good tidings : but in a peculiar sense in Scripture it is taken for that Good tidings of grace , and salvation by Jesus Christ . And so in this sense we read of it in the old Testament , and in the new . In the old Testament , you shall read in Heb. 4. 3. that our Fathers they had the Gospel as well as we : but ( Beloved ) you are to take notice , that though our Fathers had the Gospel , that is , the glad tidings of life and salvation by Jesus Christ , from Adam , from the beginning of the world , yet they had it but dimly , and darkly ; and they had it mixed with a great deale of Law , a great deale of bad tidings ( as I may speak ) they had a little good newes with a great deale of bad . So Adam had a little good tidings The seed of the woman shall bruise the Servents head ; and there was bad tidings also , there was the curse upon the Serpent , and upon the woman , & the man ; the woman should bring forth in paine , the man must eat his bread in the sweat of his browes ; And so in all the old Testament , there was a little Gospel in the Prophecies , and Gospel in the sacrifices , and Gospel in the visions , but abundance of law mingled with this Gospel ; the one spake sad tidings , as well as the other did good ; for you know the Law spake curses and damnation to those that in every point did not observe it : But in the new Testament , especially after the resurrection of Jesus Christ , when he went up to Heaven , we read that there was perfect Gospel , or only good newes , and glad tidings , for the bad newes was now all gone . And so it is to be understood here , Goe preach the Gospel . As if he should say , I doe not ( my disciples ) bid you goe and give them now good newes , and then bad , to give them a little of the Law , and a line of Gospel : but goe preach the Gospel emphatically , that is , meerly , purely Gospel ; for now Christ is risen from the dead , and now the Gospel in the purity , and simplicity is erected , Goe preach the Gospel . [ To every creature ] What should be the meaning of that ? We know that in the Scripture language , creature most usually signifies not men but beasts , & things without life , as in Rom. 8. you have it twice , or thrice The creature groaneth ; the beasts , and the woods , and every thing that God hath made , as being a name somewhat too low for men in the ordinary Scripture expression . Yet so as it comprehends men : for men also are sometimes called creatures . Now , what should the meaning of this be , that now the Gospel being to be purely , and fully , and compleatly set up , whether the Lord Jesus would have them preach , and make known glad tidings to all creatures , that is , that even the bruit beasts , and these creatures without life , that they should have glad tidings , and good newes from the death and resurrection of the Lord Jesus Christ . I will not averr that it is so , that that is the meaning of it : but surely ( beloved ) there is no creature under heaven , but hath a great deale of glad tidings , and good newes from the death and resurrection of Jesus Christ : for we read Rom. 8. that the creature groanes , and the creature exspects deliverance , and redemption . All these creatures by sinne are brought into slavery , and certainly they shall partake of the libertie of the Sonnes of God : there is a redemption for them out of slavery , as well as for men by the redemption of the Lord Jesus Christ : But what that shall be , or in what sort I cannot determine . Now whether you will understand it so , that our Lord Christ meant not men and women only , but that by creature , the poore creatures that are without life , and bruit beasts , and all might understand the precious worth of this Gospel . Or take it more restrained as generally the godly doe , that by creature here is meant the Gentiles , in opposition to the Jewes , for they knew that they were to preach the Gospel to the Jewes , which they also did before the resurrection : but now saith Christ , Goe preach the Gospel to every creature . That is , now I will have no distinction of persons , I doe not now say , take heed of the way of the Samaritans : but goe which way you will , goe to the Gentiles , to Sinners , to any men , or women that you can call creatures , Scithians , Barbaririan , bond or free , goe and preach the Gospel to them , bring them glad tidings , and newes , that Iesus Christ hath brought life , & grace , & salvation freely for them . That this is the meaning , compare it with Mat. 28. 19. Goe therefore , teach all nations baptizing them in the name of the father , and of the Son , and of the holy Ghost . Here it is , goe preach to every creature , there it is goe teach all nations , I will have no partition , or distinction between them saith Christ . I gave you leave , and often bid you teach the Jewes before : but now goe teach the Gentiles ; for the world was then divided into those two parts , Jewes , and Gentiles , goe teach the Gentiles , goe teach every creature . But some may say ; Why doth not our Lord then say , goe teach the Gentiles as well as the Jew ? Why doth he call them creatures ? I answer , it is not an ordinary expression to call men creatures in the Scripture : But the reason ( as I conceive ) is this , because the Gentiles were great sinners and the greatest of sinners . And that you shall see clearly in divers places , as in Mat. 5. where Christ forbids us to take care for tomorrow , what we shall eat , and what we shall drink ; why ? for ( saith he ) after these things the Gentiles seek ; that is , the worst of sinners , and we must not be like them . So in Ephs. 4. the Apostl would not have them darkned in their understandings , and walk as other Gentiles walk , in the vanity of their mindes . So in 1 Pet. 3. It is an ordinary expression in Scripture , where great sinners are spoken of , either they are called Gentiles , or else compared to Gentiles , Col. 2. Are wee not Jews , and not sinners of the Gentiles ? that is , the Gentiles were the greatest sinners that were ; now they being the greatest sinners , the Lord calls them creatures , and not men : because it is an ordinary expression in Scripture to call wicked people beasts rather than men , Isaiah 11. they are called Beares , and VVolves , and Tigers , and Foxes , and Doggs , and Bulls , &c. So in Hos. 1. compared with 1 Pet. 3. You that were not a people saith Peter , hath God made his people . They were not a people ; God will not ordinarily vouchsafe wicked men and women the name of people : but they were not a people . What were they then ? They were Dogs for filth inesse , Foxes for cunning , Tigers for cruelty , and Beares , and such kind of creatures . Therefore the Jews were called the people of the Lord , not onely to distinguish them from others : but they were called the people of God , as we see in Exodus , it was a priviledge to be accounted a people first , and then the people of the Lord . Therefore the Lord Jesus because hee would not have his Disciples make any exception , hee calls them creatures ; as if he should say my Disciples , though they be so sinful that according to the ordinary Scripture language you cannot call them men , and women , or people , yet they are creatures , and goe preach the Gospel to every creature , go to the Gentiles , the greatest sinners in the world , whom I will not vonchsafe to call a people , yet they are creatures , goe preach the Gospel to them . So that now I am come to the lesson which we are to observe , and that is this ; That the Ministerie of the Gospel ( especially after the resurrection of Jesus Christ ) Containes nothing but glad tidings , and good newes even to the worst of sinners . Creatures that were so bad that they could not be called men and women , yet saith Christ , goe preach the Gospel , pure Gospel , gladtidings to them . I say the Ministery of the Gospel if it be rightly dispensed doth not containe a tittle in it but perfect good newes , and glad tidings to the heart of the worst of sinners . For this is the proper difference between the Law and the Gospel . The Law speaks good newes but only to the righteous , if thou doe well thou shalt be rewarded ; if thou fulfill the Law thou shalt have life ; the Law speakes well to a man quatinus as a righteous man : but the Gospel quite contrary , the proper object of all the good that the Gospel brings , it is to a man quatinus as a sinner , not as a regenerate man , and a righteous man , and a humble man , but as a sinner . And here is the excellency of the Gospel , the more sinfull any man is , the more sutable this Gospel is to him , the more sin abounds , grace abounds much more ; therefore you shall read Rom. 4. they that had the benefit of the Gospel they are called ungodly , he that justifieth the ungodly . They are called aliens Ephes. 2. they are called strangers and enemies , and men without strength , Rom. 5. they are called the chiefe of sinners , 1 Tim. 1. 9. So to enemies , aliens , strangers , lost people , unrighteous , ungodly , and the like ; the Gospel brings perfect good newes , and glad tidings of life , and grace , and salvation by Jesus Christ . Now this in some measure you know , but this that I tell you I feare you doe not know , that the Ministery of the Gospel it is only good newes , there is not one word of bad newes , not one line , not one sillable , or tittle , but only glad tidings , sweet , and good newes to the heart of the worst of sinners . Therefore to shew you this truth a little more fully ; Before our Lord Christ went to Heaven there was some Gospel , but there was much Law ; and as our Lord Christ was a Minister of the Gospel , so he was of the circumcision , as the Apostle calls him , I mean before his resurrection ; yet it is said in Luk. 4. he took the booke of Isaiah ( and some think this was the first Sermon that ever he made ) and he read this place and opened it to the people . The Spirit of the Lord is upon me , because hee hath anointed me to preach the Gospel to the poore ; he hath sent me to heale the broken hearted , to preach deliverance to the Captives , to recover sight to the blinde , to set at liberty them that are bruised ; to preach the acceptable yeare of the Lord , &c. Beloved , there is nothing in all this but only good newes , glad tidings ; as that the poore should have salvation by Christ , that the broken hearted should be healed , that the Captives should be delivered , that the blinde should receive their sight , and that them that are bruised should be set at liberty , and them that are slaves should have the yeare of Jubilee , the acceptable yeare of the Lord ; there is not a tittle in all this but only good newes , and glad tidings . Take another place , and that is Heb. 12. 18. there you shall have the difference between the old Testament and the new , or between the Law and the Gospel ( if I may so speak ) the Law ; that is , the administration of the Gospel in the time of the Law , where there was a little good newes , but mingled with a world of bad , and terrible newes . Yee are not come unto the mount that might be touched , and that burned with fire , nor unto blacknesse , and darknesse , and tempest , and the sound of a Trumpet , and the voyce of words , which they that heard entreated that the word should not be spoken to them any more . For they could not endure that which was commanded : And if so much as a beast touch the mountaine it shall be stoned or thrust through with a dart . Here is nothing but what is terrible , and sad newes : as a mountaine that was so terrible that it might not be touched ; when God did give his Law upon mount Horeb , or mount Sinai ; and that mountaine all burning with fire ; If we see a house burning with fire it is terrible : but to see a mountaine all over burning with fire , and with blacknesse , and darknesse , and tempest too ! A fire though it be terrible yet there is somewhat comfortable , because there is light : but that fire was full of blackness and darknesse , and darknesse is a sad thing . And there was tempest , and lightning , and thunder , and a voyce of words , a voyce of terrible words , that bid them doe such and such things that they had no power to doe , and yet they must doe them , or be damned . It was terrible , in so much that Moses himself , that used to see God , face to face , said , I quake exceedingly : and if a beast touch the hill he must be stoned to death , or thrust through with a dart . Here was nothing but terrible objects in the administration of the old Testament , in the giving of the Law upon mount Sinai : But come to the new Testament , of the Gospel as it is set up since Christ went to the holy of holies , after his resurrection . You are come now to mount Sion , and that was a pleasant place , if you take it according to the letter it was the pleasantest place about Jerusalem . And you are come to the City of the living God , to the heavenly Jerusalem . And , what a beautifull thing that is , you may read in Revel. 20. and 21. a City with 12 gates , and every gate a whole pearle . And to innumerable companies of Angels . Whether that be meant , that now , in the times of the Gospel , God sends out Angels to minister to the Saints more frequently , or diligently than formerly ; or as most men understand it , Ye are now come to a myrd of Angels , or to an innumerable company of Angels , that is , ye are come to an estate by Christ in the Gospel , wherein you are at least equall with Angels . And you are come to the generall assembly , and Church of the first borne ; as if he should say , you are come to a Church where all are Patriarches , for the Patriarches were the first borne heretofore ; Abraham , and Isaac , and Jacob , and they were honourable men . Every Saint in the time of the Gospel is in as honourable , and glorious a condition as any Patriarch ; you are not come to a Church of ordinary Saints , but to the Church of the first borne , whose names are written in heaven . And you are come to the judge of all . You will say that is a terrible thing ; No , it is a blessed thing to see God in the light of the Gospel to be a judge : Therefore in 2 Thes. 1. and divers other places , he comforts the Saints in their persecutions , and sufferings with this , that God will come to judgement , God is the Judge of all , it is a comfortable thing . And then you are come to the spirits of just men made perfect , to such an assembly of Saints , and Church of the first borne where the spirits of men are made perfect , that is beyond my expression , and conception ; there is a perfection of the Saints in their love , and in their graces incomparably to that it was before . And yee are come to Jesus the Mediator of the new Covenant , and to the blood of sprinkling ; You are come to such an estate , and to such a Testament where Christ is the Intercessor , and his blood speaks not as the blood of Abel , it doth not cry for vengance , but alway for grace , and mercy from his father to you . You see in the administration of the New Testament , or of the Gospel , there is not one sillable , or tittle , but what is amiable , and sweet , and comfortable even to the worst of sinners . And therefore the Spouse in the Canticles , speaking of Christ ( as I suppose ) she commends Jesus Christ from the crowne of the head to the sole of the foot as all beautifull , and amiable , and then she summes up all , Thou art all faire my love , there is no spot in thee . Jesus Christ in the new Testament , or Ministery of the Gospel is all faire , altogether amiable even to the worst of sinners , there is no spot in him . So you have the Lesson breifly . Now that which with the help of God I will further doe , is to give you a weiw of the summe of the whole Gospel in particular , that so you may look upon every peice of it , and you shall see that there is not a jot from the beginning to the end , but it brings glad tidings to the worst of sinners . First of all you may take notice that the Gospel doth hold forth to sinners their lost wretched condition they are in ; In the Gospel poore sinners come to learne what a damnable wretched condition they are in whereas men without it think they are well , they doe no body hurt , they give to the poore , and lend , and the like , and yet they are going the broad way to destruction . Now we see not only by Scripture but by experience the Gospel tells them they are dead in sin , that they are children of wrath , that they are under the curse of God going the broad way to hell . But you will say , is that good newes for a man to heare the Preacher say he is in a damned condition , and a child of wrath , &c. Beloved , it is sweet and good newes ; if the Preacher should make thee a damned creature , or dead in sin it were bad newes : but when the Gospel brings thee a light to see that thou art so , whereas otherwise thou in thy blindnesse wouldest goe downe to hell in it , it is blessed , and good newes ; it is better to see it here than for ever in hell where there is no remidie . And there is no man , or woman in this place that belongs to God , but they can blesse God , and his Son Jesus Christ that by the Gospel the Lord hath discovered to them their wretched condition that they were naturally in . That is one thing . A second instance is this , that the Gospel holds forth to sinners , all the wrong wayes that they goe , and all the wrong meanes that they use to save their soules ; this is by the light of the Gospel . Man naturally is either dead in sin , or asleep ; or if he be a little awaked , he takes a thousand wayes to goe to heaven , and none of them Gods way , none of them the right way . Every carnall man sometime or other , hath some designe in his head to save his soule : one man thinks to doe it by his equity , and justice in his dealing , and trading ; another by his hospitality , and charity to the poore ; another by hearing of Sermons , and performing of duties , as in the time of Poperie how many yeares did they spend , & spent their strength and time , and their money , and when all came to all , all was lost ; all their ways were the wrong way to Heaven . Now , the light of the Gospel discovers all these false wayes , and shewes that you will come short of the glory of God , and the salvation of your soules ; and will convince you that There is no Name under heaven by which you can be saved , but only the Name of the Lord Jesus Christ . Consider , is not this good newes that God should come first by the Ministery of the Gospel , and shew thee thy wretched condition ; and then when thou hast spent thy time , and strength in false wayes to be reconciled to God , and to save thy soule , the Gospel comes and discovers all these that thou maiest go seek the true way ? Thridly , the Gospel holds forth to poore sinners that there is a love , an eternall love , an infinite love in Gods breast to poore sinners before ever the world was made . You know in reason a man would think that God should hate such a one as I am , God foresaw what a creature I would be when I was borne , and how I have lived ; and reason would think that love should proceed from something amiable in the object that should produce love , some beautie , or bountie , as wee say : but God sees me to be wicked , and sinfull ; and therefore reason would think God must damne me world without end . Now the Gospel comes to such a sinner , and tells him the case is otherwise , it is not so , poore sinfull man or woman , and though God hate sin above all things in heaven , or hell , yet God loved thee knowing what thou wouldest be ; God knows the reason of it , we doe not ; it is as it is said in Deutrenomie , I loved thee , because I loved thee . God hath an infinite , speciall love to thy poore soule , yet hates thy fin ; from before the world was made , and the Mountaines were brought forth ; So God loved the world , that he gave his Son &c. There was a love in God , out of which he gave his Son Jesus Christ to die for us . This the Gospel , and the Spirit of God init , reveales to the poore soule , that when I was an enemie to God , hee was my friend ; when I hated him , he loved me ; nay before I was , God had thoughts of an infinite , eternall love to me Then fourthly , the Gospel holds forth to a sinner , that as God had an infinite love towards him , so it was not a cold love that ended in nothing : but out of this love God would send his Son Jesus Christ into the world to save sinners ; This is one maine principle of the Gospel , that the Father out of his love sent his own Son , that was the Image of his person , the Son of his love , and delight into this world , to lay downe his life , and to die for sinners . Were it not for the Ministery of the Gospel we could never know this : how could we know but by the Gospel that the Lord Jesus Christ did come to die to save sinners ? So God loved the world , that he gave his only begotten Son , that hee that believes in him should not perish , but have everlasting life . Fiftly , breifly ( for I doe but give you a few touches of instances . ) it holds out to us that as the Father out of his , love sent his Son ; so that Jesus Christ actually , and really is come into the world , and took our nature upon him soule and body , and the infirmities of both , and sanctified our nature that he took , and in that nature became our Surety , a Publick person for us ; our Advocate , a second Adam . That he was conceived , and born of the Virgen ; and that he lived here , and so did the will of God , and fulfilled his Law ; and conversed many yeares among men , and that therein while he did so , he gave us many blessed experiments of his love , and mercy to poore sinners , in healing the sick , in giving sight to the blinde , in raising the dead . And while he conversed among men , he taught , and discovered in a great measure the mysteryes of his Fathers counsells to us , that else we could never have known , and gave us a holy patterne , and example of life , in humility , and patience , and delligence , and prayer , and thankfulnesse . All these things are good newes , and glad tidings to poore sinners , every part of them . Then the Gospel tells us , that this Lord Jesus Christ after he had walked among men for many yeares together , that then as a Publicke person , and second Adam , and our Surety , he did lay downe his life , and die for our sins . But you will say , Where is the good newes from that ? Hence it is that poore sinners are reconciled to God , they are made friends with God . Hence it is that poore sinners are redeemed from all their enemies , sin , and death , and wrath , and curse , and hell ; all these by the death of the Lord Jesus are removed . Then the Gospel tells you that Jesus Christ , as hee died for our sins , so he rose againe for our justification , he rose againe from the dead the third day , whereby poor sinners are assured that they are justified and freed from all their sins , and whereby they shall rise to grace here , and their soules and bodies shall rise to glory hereafter with Christ , and whereby they shall rise out of all afflictions also in due time ; For the resurrection of Christ is the ground of our resurrection out of afflictions in this world ; and every tittle of this is glad tidings , and good newes to poore sinners . Then the Gospel tells you that after his resurrection he conversed with his Disciples , and not with the world , and that he met with his Disciples from one mountaine to another , from one Towne to another , for a few dayes after , and there he made many precious Prayers to his Father for them , and for all that should believe in him ; and there he gave them instructions , and directions how they should order the Churches of God , and Preach the Gospel to the end of the world . And then you know the Gospel tells us that he went up into heaven , and from heaven , as soone as he came there , he sent his holy Spirit to us to unite us to Christ , to be our Intelligencer , to make known the heart of Christ to us , to lead us into all truth , to comfort us in all distresses , and to make intercession in us till we come to heaven , where he is . And the Gospel tells us this good newes that when he went to heaven he made way for poore sinners to come there , and that there he intercedes for us , and there succours us , and pities us when we are in the flesh as he was once . Then the Gospel tells us that in due time he will come againe from heaven as he went , and bring a Crowne with him , and actually subdue all his peoples enemies , and give them the same glory that he hath , and they shall be one with God for ever as he is ; he will come and take poore sinners to himselfe , that they shall be where he is , and as he is , world without end . The Gospel tells you moreover that all this love , and grace , and mercy , and salvation by Jesus Christ , here , and in Heaven , it is all made sure to us by an everlasting Covenant , sure & perfect in every point , as David saith . And this Covenant is sealed with the blood of the Testator , the Lord Jesus , that it might be sure : and he hath also sent Pastors , and Teachers to make known this Gospel ; and he hath given the seale of the Lords Supper , and Baptisme to confirme this Gospel . Put all together , and from the first to the last , you shall not finde in the Ministery of the Gospel ( if it be truely , and soundly opened ) any sillable but what is wholesome , and comfortable , and sweet and glad tidings to the worst sinners . Only , to cleare it more fully to you , there are some objections that you may make : ( for Beloved it were a happy thing if we did fully understand this Lesson , and fully believe it ) therefore that it may sink into your hearts , I will tell you all that I know can be said against it . One objection is , you will say , the Ministery of the Gospel is not so very good , because we poore sinners doe not heare any thing in it for the body ; we doe not heare any thing in it of honour , and wealth ; we see people as poor after they receive Christ as ever they were , and it may be poorer ; and if God did mingle in the Gospel earthly things with heavenly , than it were good newes , worth the hearing . Beloved , concerning that I answer but in two words . All the happinesse of this world consists either in honour , or wealth . As for honour , if you believe in God , if you receive Jesus Christ , the Gospel brings you tidings , that whereas now you are poore people that no body cares for , you shall be Kings , and Queens , as Christ is a King , so you shall be Kings , and his daughters shall be Queenes . Nay you shall be Princes in all Lands . You know earthly Kings are but Princes in their severall Kingdomes , as the King of Spaine , and the King of England , &c. But the Saints , for honour are Princes in all Lands . They shall binde Kings in Chaines , and Nobles in fetters of Iron ; such honour have all his Saints . You must look on it ( beloved with a spirituall eye . And if there be any reallitie in that that they call honour , this is not a notion , but there is more reallitie in spirituall honour than in Carnall . Take carnall men that call you honourable , and worshipfull , and the like , you know all these are but words , and a puffe of winde , when they are present : but they are hatefull , and hate one another when they are gone , as the Apostle saith . But if a man receive Christ in the Ministery of the Gospel , there is true honour ; that is , such a man will be respected in the hearts of others ; not only in the eyes of God , and godly men , but in the hearts of the wicked : for in their hearts they will say , such a man is an honourable man , such a woman is an honourable woman , they will not do any thing against their consciences , and disobey Christ , they had rather die . Beloved there is more realitie in this honour ; you shall be Princes , and Kings , and Queenes . And then you shall have innumerable companies of Angels , you shall be in as glorious a condition as they , and somewhat better , you shall have them to waite on you . You consider not this , because you settle not your selves to search spirituall priviledges : you shall have an innumerable company of Angels to waite on you ; that is better than to be Lords , and Earles , that have an innumerable company of Swearers , and drunkards , and whoremongers for their serving men , that it were agreat deale more ease if they could spare them , to be without them : but you shall have a company of Saints , and Angels to waite on you . And though the Gospel tell you not of outward riches , for Christ himselfe , saith , The soxes have holes , and the foules of the aire have nests : but the Son of Man hath not whereon to lay his head . Yet the Gospel tells you that you have so much title to worldly things , that Godlinesse hath the promise of this life , and of that which is to come . And that God will be a Sun , and a shield to those that feare him , and he will withhold from them nothing that is good . Is not that tidings enough of riches and wealth , when God will withhold nothing that is good ? God will give food , and raiment , they have it by promise ; wicked men have it by providence , as the doggs , and fowles , have it . Therefore , for all that objection this truth runs cleare . But secondly , another will say , the Gospel indeed brings tidings of Christ , and salvation , but it brings tidings also of afflictions , and persecutions : the Gospel saith , Whosoever will live godly in Christ Jesus shall suffer persecution . And Christ saith , I come not to bring peace , but a sword ; I come to set the father against the sonne , and the son against the father & the mother against the daughter , and the daughter against her mother . And saith the carnall heart I like not this newes , I love to be at peace with God , and all the world ( as their phrase is . ) Concerning that , though it be true that the Gospel brings afflictions , yet it is true the Gospel tells you that these sufferings of yours . In the first place they are priviledges , the Gospel tells you it is a peice of your happinesse to have them , 1 Cor. 3. Whether it be Paul , or Apollo , or Cephas , or life , or death . Death , what is death ? Afflictions are called death , In death oft , that is , afflictions ; they are but little deathes , and one great death ends all ; the greatest death is a priviledge , your afflictions , and povertie , and reproaches , will be a priviledge . How is that ? You have it in Ro. 8. They all work for good to them that love God . For your good here , and your glory hereafter ; for saith the Apostle 2 Cor. 4. These light afflictions that are but for a moment , they work for us , an exceeding , exceeding weight of glory . The English word cannot expresse it ; compare it with Rom. 8. The afflictions that wee suffer , are not worthy to be compared with the glory which shall be revealed . The Spirit of glory riseth on you . The Lord doth you good by it for the present , and it works for a Crowne of glory hereafter ; For this is a true saying , if we suffer with Christ , we shall reigne with him . Therefore though the Gospel bring sufferings with it , yet take them as the Gospel expresseth them , they are sweet , and good tidings ; they are priviledges to you , and will turne for your good here , and your glory hereafter . The Gospel moreover tells you for your suller satisfaction that the Lord will lay no more upon you than you are able to beare . And he will be in the afflection with you , in the fire , and in the water ; the Lord Jesus will be with you there , and in due time he will make you a way to get out . Beloved , put all together that the Gospel speakes of afflictions , and sufferings , construe them together , & you shall see that there is nothing in all that , but glad tidings , and good newes . I but saith another , the Gospel , ( if it be Gospel that we use to heare from our Ministers ) it is not good newes , for our Ministers preach against Drunkards , and Swearers , and Whoremongers ; and when I sweare the Minister saith I shall never goe to Heaven ; And he saith the Gospel will have a man forsake his sins , and repent , and the like , this is not good newes : it is good newes that God will save me , but it is not good newes that I must leave my sins , and all my wayes of pleasure that I am in . It is good newes that the Gospel will have me saved but it is not good newes that the Gospel will have me a Puritan , and be purisied , and purged from my sins . Concerning that , it is very true that though the Gospel speak not properly against drunkards , and whoremongers , and Swearers ; yet the Gospel saith that drunkards must leave their drunkennesse , and Swearers , must leave their swearing ; and the Gospel calls every man to repentance , from every sin , yet not withstanding that it is no bad newes . First , take Christs Argument Mat. 5. Doth thy right eye offend thee ? pul it out and cast it from thee ; doth thy right hand offend thee ? cut it off , and cast it from thee . That is as some interpret it , there are some sins that are as pleasant as the right eye , & as profitable as the right hand , and thou wer 't better to cut them off : why so ? It is better to goe to heaven with one eye , than with two eyes to go to hell ; and it is better to goe to heaven with one hand , than with two to goe to hell . Is it not good tidings when a man is taught to make a good bargaine ? is 't not good tidings when the Gospel tells a man he must throw away his sinnes , and it is better to crosse himself a little in his lusts and goe to heaven , than to goe lusts , and soul , and body , and all to hell ? Is it not good newes , when a mans house is on fire , if one come and shew him how to save a peice ? It is better than to have all burned . Now the Gospel teacheth you to leave sin , and it is good newes , Why ? I will tel you , because when the Gospel bids thee leave sin , it puts in thee a new nature that is contrarie to sin to hate it more than hell , and the Devill himself , and then if God bid thee leave thy sins , it is the best newes in the world ; as for instance , there are many men , and weomen I believe here , that if the Lord should say to them , as he did to Solomon , I will give thee whatsoever thou wouldest have in heaven , or earth , there are some in this place that would say , O Lord I would leave my pride , I would have a humble heart , and a heart that should not love worldly things , and a heart that should not be froward , and waspish . If the Gospel should leave the heart as the Law did , and bid you throw away your sinnes , and give no strength to doe it , it were bad newes : but if the Gospel give you a new nature , to hate sin , and when it bids you leave , it gives you power to take it away ; it is sweet , and pleasant newes . Another objection that others may make is , that the Gospel brings tidings , that when we receive Christ , as wee must leave sin , so we must set on the doing of good , I must not be my owne Master , as the Minister saith , one while I must fast , and another while I must pray , and teach my Children , and my Familie , and this is a hard task , an endlesse work , I cannot beare it , to pray every morning , and evening &c. I answer , this is good newes . Why ? because in the first place , when the Gospel tells you any such thing the Gospel doth not bid you doe them , or else you shall be damned , as the Law did : but the Gospel saith thus , thou poore drunkard , or thou proud woman , here is a gracious God that hath loved thee , and out of love hath sent Jesus Christ to die for thee , and hath appointed his Ministers to make it known to thee : and here is everlasting redemption , and salvation by him , only because thou art a sinner , there is no other reason in the world ; now thou art safe , free from damnation , and hell , feare not that , that is gone , Christ hath died to reconcile thee to God , and Christ hath loved thee , therefore obey him , if not thou shalt not be damned , that is done away alreadie ; Indeed the Law saith , thou shalt be damned for not doing it : but saith Christ , in the Gospel , I have died , and have forgiven thee thy sins , and if thou wilt be a Villane , & not respect my Father that hath loved thee , and I that have died for thee , so it is : but if thou wilt obey me , thou shalt be a good childe , Thus the Gospel speaks ; now there is no bad newes , for me to heare of my dutie , to heare that the Lord Jesus , Christ commands me , when I see my salvation sure , I worke not for life , as those under the Law , for the Law is a voyce of words , it bids me doe this , or that , or I shal be damned ; and if I went a little awrie , I should lose all my labour ; no , I see my salvation is safe , hell , and damnation are shut out of doores , God is my Father , and I am his childe , I am in an everlasting Covenant , there is nothing in Heaven , or Hell , shall be able to separate me from the love of God . Now I am redeemed from my enemies , and without feare , as the Scripture saith , why should I not serve him , and studie to doe what he commands me ? Besides , admit the Gospel bids thee doe many things , the Gospel also gives thee power to doe them . It is not a voice of words as that on Mount Siuai , Heb. 12. that is , words , that had a voice , but no power ; thou shalt doe this , and not that , but it gave no strength , and the people were not able to heare the word . for they were bid , not to commit adultery , not to sweare , not to steale , and there was no strength , but a voyce : But the voyce of the Gospel is a voyce of power , it is called The day of Gods power , the power of God to salvation ; The Arme of God , the strength of God . Therefore whatsoever the Gospel commands , it gives a sweet power to the heart to doe the same , and then it is no bad newes . If a man bid me pay a thousand pounds for my neighbour , and give me a thousand pounds in my hand , it is easie to doe it . The Gospel bids me deny my selfe , and subdue my lusts , if it did give no power it were a terrible thing : but if withall the Gospel carry the Spirit of Christ into the heart and kill sin , and make me able to deny my selfe , then it is good newes . Besides , the duties that the Gospel bids me doe , they are few for number , and easie for nature ; and for the end of them , it is not for life , and salvation , that is safe , there is no danger of that ; and there is a Spirit to them And also there is a sweetnesse in Gospel obedience , that there is nothing on this side glory , so Pleasing to the soule that hath believed , as obeying of Jesus Christ , Ro. 6. You have your reward in holines . Godly men say that this is the meaning of it , that holiness is a reward to it selfe ; the doing of good things is a reward to it selfe . To say nothing of the reward hereafter , that there is a Crowne of glory , your labour is not in vaine in the Lord . You that work for him : but the very doing of Gospel dutie , with a Gospel spirit , it is no other than meate , and drink . Our Lord Christ Joh. 4. when he was hungrie , and thirstie , when hee was wearie ; one would have thought he might have done many things more pleasing , than to be teaching a sillie woman ; when they came with meate , hee would not leave that that he was doing , I have meate ( saith he ) that you know not off ; who gave it thee said they ? Saith he , It is my meate , and drink , to doe the will of him that sent me . So , when wee have the heart , and the nature , and the spirit , of Christ , it will be sweeter than meate , and drink , out of love , to do any thing that Jesus Christ commands us . Againe , it may be , some man will say , the Gospel for the most part brings good newes : but there is one thing in the Gospel that me thinks is no good newes to poore sinners ; saith a poore soule , the Ministers use to preach , and to tell me , that the Law saith , doe this , and live ; and the Minister tells me , that the Gospel saith , believe , and live ; he saith that there shall be all happinesse , and good to me , if I believe ; and saith the poor soule , for my part it is as possible for me to keep the ten Commandments , as to believe , and the Ministers say , that there is no good thing in the Gospel that I can partake of except I believe ; I would like it well but for that one thing , I would , but I cannot believe . To answer this , if the Gospel held forth Christ , and salvation , upon believing ( as many oft preach ) it were little better tidings than the Law : for it is as easie for a man of himselfe to keep the ten Comandments , by obeying ; as to believe of himself , to have faith to receive Christ : Therefore , that is a misunderstanding of the Gospel , the Gospel saith not bring faith with thee , and then here is all grace , & salvation ; No , for whence should I have faith ? whatsoever is of the flesh , is flesh ; and what is of me is flesh , and abominable to God ; therefore the Gospel expects not that any sinner should bring faith , for he hath it not ; nay , it is a sin to endeavour to have it of himselfe : But the Gospel as it brings salvation , so it breeds faith in the heart of a sinner . The same word that makes known salvation , the same word breeds , and begets faith in the heart to receive it . That God that gives his almes to us , gives a purse to carry it : that God that gives Physick to a poore soule , will give a hand to receive it . It were strange if God should expect faith from a poore sinner , whereas , for ought I know , and learned men hold , that Adam in innocencie had not the faith that we are justified by ; and for ought I know the Angels in heaven have it not ; and whence should a poore sinner have it ? It is God that gives repentance to Israel ; and God is the author , and finisher of our faith . Heb. 12. And in Philip . 1. It is given to you to believe . Therefore , when I heare of grace , and glory , and salvation by Jesus Christ , I must not consider where I shall have a vessell to carry it home , where I shall have faith to receive it : but it carries the vessel with it , and I goe , and take the promise , and by the holy Spirit that same Gospel that brought the grace will work faith , or else , it were as harsh as the Law . Therefore never stand off about faith : for he that gives grace , and solvation , will work faith . Againe , it may be objected by some ; wee confesse that the Gospel is good newes , and blessed be God it is performed also . But it seemes that there is in the Gospel , or annexed to it a discipline , or a government whereby wee shall be ruled ; thus saith one , thus saith another ; and if we receive the Gospel of Christ , we must receive the Government of Christ say the Ministers , and wee feare that will be no good newes to our poore soules . As for that , in few words as I am able , I confesse ( Beloved ) that in , or with the Gospel of Christ , there is a Government , or there is a discipline , that may ( in a sense ) be called an externall discipline over the Saints or people of God . And it is true that all the governments that have hetherto been in the world , since our Lord Christ went to heaven , men have called them the Governments of the Gospel , and fatherod them upon Christ , and the Gospel : and truely if they had been so indeed as men pretended , that is , if those kind of governments that wee have had , had been part of the Gospel , surely than there had been a great deale of bad newes , and heavie tidings in the Gospel of Jesus Christ . As for instance ; There have been but two great governments , or disciplines ( if I may use that word ) in the world since our Lord went to heaven , The one was Papacie . The other Episcopacy . Wee have been governed either by the Pope that stiled himself , the Successor of Peter , and the Romish Governour , or by Episcopacy in latter yeares , in many parts ; though Papistrie made the greater stirr in the world . Now these two differ in degrees , otherwise they are of the same kinde . And if these were the government of Christ , and the discipline of the Gospel , we may well say , there hath been sad tidings , and heavie newes from the Gospel for many yeares . Give me leave to instance in a few substantiall things in these two Governments . This was one thing that was in both these Governments ; The Ministers , ( such as they were , by what titles soever they were stiled ; for they had many sorts ) they took all the power of governing , and government wholly , and solely into their owne hands ; they called themselves the Church of God ; we must looke to the Church , that is , the Bishops , to their lawes , &c. They called themselves the Clergie , that is , Gods inheritance , as the word in the Originall signifies . True it is , there is a power , a sweet Gospel power in the Ministers , that is somewhat peculiar from the people : But to take all power into their owne hands ; and to leave the people , and call them the laity , the drosse , the valgar , to leave them as vassalls , and slaves , and to call themselves , the Clergie , and the Church , and the like : If this had been Christs discipline , there had been some hard , and heavie tidings in the Gospel of Christ . Secondly , as they took this power into their hands , so they used this power as Lords over Gods inheritance , contrary to the command of Jesus Christ 1 Pet. 5. 4. You shall not Lord it over Gods inheritance . Now you know they were Lords , that will appeare in two things . First , they made Lawes upon the consciences of men , besides the Lawes that Jesus Christ made ; you know they had their Synods , and their Convocations , and their great Councels , and the like , and there they would have Canons , or Lawes every time they met for the consciences of poore Saints ; This was no good newes . And then forcing men to aver those lawes that they had made ; as they had made a law that people should not goe out of their Parishes ; they must every one heare his owne Minister , though it may be he was an Ignorant , drunken , dumb , prophane wretch , and if they did not , they were forced , and compelled to doe it , Beloved , this was not according to the Gospel of Jesus Christ : for if it had , surely it had been no good newes Thirdly , in the second Government that we have had hetherto , they imposed Ministers , and Officers upon the people , the people never had yet liberty under these two Governments , to choose men according to Gods own heart , that would feed them with knowledge , and understanding : but such as the Bishops sent they must receive , whether they were good or bad , they must tako them as they found them ; and those usually were either Ignorant unlearned meu ; or prophane unsanctified men , and these were sent by them as Lords , and the people were forced to receive them . Then fourthly , in this government , all the power which they had ( which they took all to themselves ) they exercised it onely , ( almost ) against the Saints and people of God , either as Schismaticks , or Lollards , or Heretiques , or Puritans , or the like ; either for doing that that was good , or for things that were trifles , according to their owne judgment . For doing that which was good , for fasting and praying , for meeting to teach one another , and to seek the Lord , these were called Conventicles . Or for trifles that they in their consciences held indifferent , as the wearing of the Surplice , and the Crosse in baptisme ; they themselves said they were indifferent things , and trifles , and yet men must be silenced , and people bannished beyond Sea for these things . This government wee have had , and there was little good newes and glad tidings to the soules of the poore Saints from all this . Fiftly , they did restraine the Spirit of God in the Saints both in preaching , and praying . In preaching , the Ministers were tied , they must preach such , and not such things , and they must be in danger to be fined , if they did not keep to the houre . And for Prayer , when it may be the poore Ministers soule was full of groanes , and sighs , and he would have rejoyced to have poured out his soule to the Lord , he was tied to an old Service-Booke , and must read that till he grieved the Spirit of God , and dried up his owne spirit as a chip , that he could not pray if he would ; and he must read it for an houre together , and then it may be come into the Pulpit : but his spirit was gone . Againe , they backed all their lawes with the secular power , and punnishments ; they never rested till they had twisted their owne lawes , with the secular lawes the Civill lawes of the Land . Every law of theirs was steeled , and backed with some Civill severe law , to confiscation of goods , or imprisonment , or such a fine , to the cuting off of eares , the slitting of noses , the burning of cheekes , to banishment , yea to death it selfe ; as you know how many precious Saints of God ( even by those that pretended the government of Christ , and his discipline ) were burned in Smithfeild ; and how many suffered strange torments , and punishments , yet their persecutors pretended the discipline , and government of Christ . I give you but a few instances ; These were the governments we have had hetherto , for thirteen , or fourteen hundred yeares , either from the Pope , or the Bishops , Papacie , or Episcopacie . And truly Beloved , there is not a title of good newes , or glad tidings to the hearts of holy Saints , and tender consciences in all this , as your selves may judge . Now what we shall have the Lord knows I know not , but only thus much I say , that what ever it will be , if it be according to these straines that have been heretofore , than I confess there will be a great deale of heavie tidings , and hard newes , even in the Gospel of Jesus Christ ; if men call it Gospel , or any thing belonging to it . For my part , as I am wholly ignorant what Government men will set up and call it Christs , right , or wrong ; So I am not ignorant of the feares , and jealousies that are in the hearts of godly people of this , and that thing : but be sure , if it be the government of Jesus Christ , and his discipline , there will be nothing but good newes , and glad tidings to the honestest heart , and tenderest conscience ; and if it be not such a government , it is not of God ; for I have proved plainly , that there is nothing in the Gospel of Jesus Christ , but good newes , and glad tidings to the worst of sinners . But if it be a government that I shall be compelled against conscience , and my goods confiscated for this , or that trifle , this is not according to the Gospel ; for there are none of these terrible things in the Gospel of Christ , it is all sweet . I will give you but one instance , and passe it over ; In the government of Christ according to the Scriptures , the two worst , and harshest things that you shall finde there , you shall see clearely that they are good things , and good newes for a poore Christian to have them set up over his soule . As first of all , you know that in the Gospel , the government or discipline , call it which way you will . We finde in some cases that the Lord Jesus , will have us not only comfort , and exhort , and teach one another : but in some cases he will have us reprove one another , and have our Ministers reprove us also , but in love , and tendernes . This is one of the harshest things ; and this if you look right on it with a spirituall eye , truly it is glad tidings for a poore Saint , when he hath forgot himself , by the violence of some lust ; Then for a sincere hearted Brother , or Sister in the spirit of meeknes , and love to reprove him , and set his bones in joynt . You have some of you found in experience that a sweet , and wise reproofe hath been as pleasing to you as any Sermon of consolation that ever you heard . And therefore you see in Scripture how the Lord sets downe reproofe , that you may not be affraid of it Levit. 19. 17. he tells you that reproofe is an argument of love , Thou shalt not hatethy brother in thine heart , but rather reprove him . It is an argument of love . A man that reproves another wisely , and meekly he loves him : for otherwise his poore soule is going in the way towards hell , from God , and fellow ship with God , going on in sin . Now a man that reproves him he brings him backe againe from sin , and that strangnes from God that he was in a course to run into ; therefore I say , there is no such evil in reproofe . Besides , the Scripture saith it is a precious thing Ps. 141. 5. David saith Let the righteous smite me , and it shall be as balme , it shall be a kindness ; let him reprove me , and it shall be an excellent oile , it shall not breake my head . It shall be as excellent oile , or balme to heale his soule . Reproofe is called a profitable thing also , 2 Tim. 3. The Scripture is profitable for instruction , and reproofe , &c. If reproofe were an evil thing , one could not say that the Scripture were profitable for such an end . It is a great judgment of God , when God casts a man into such a condition that no body will reprove him . It is a thing that I am many times affraid of , truly almost to trembling , least a man should so carrie himselfe to the Saints , and so estrange himselfe that they will not reprove him ; O , it is fearefull when a man stands on his owne bottome , and on his owne leggs , that men shall say , there is a Professor , he is so proud , and so foolish that none will reprove him . Saith God to Ezkiel , Thou shalt not be a reprover to this people ; and in Hosea 3. Let no man strive , or reprove another . Why so ? saith the Lotd in the end of the Chapter , Let him be as a backsliding beifer , Ephraim is joyned to Idols , let him alone . It is a pitifull thing when God shall leave a man as a heifer , that is turned into the meddow to grasse , let him alone . They used to plow with heifers in those dayes as we doe with horses and Oxen , and the horses , and Oxen are called from the house to the Plow , and are driven and beaten : but when the Oxe is turned to grasse to be fatted , let him alone , he lies downe , and riseth when he will ; so these people were so wicked , that no man should reprove his brother , but he should be as a lambe in a fat Pasture . So that reproofe , that is one of the harshest things in the government of Christ in the Gospel , it is a good , a precious , and profitable thing . It is a great judgment to be without it : therefore though that be used , the doctrine holds true , that there is nothing but good newes , glad tidings in the Gospel of Jesus Christ . There is another thing , that is , Excommunication , cutting a man off from the people of God , or delivering him up to Satan . A man may say that is a terrible thing ; It is terrible as I said before , when there is secular punishment with it , confiscation of goods , and losse of estate , and freedome : but according to the Gospel of Christ you shall see , that even the delivering men up to Satan , Christ Jesus intends it in love , for the good , and salvation of their soules ; It is harsh , but it is good newes , 2 Cor. 5. saith the Apostle , In the Name of the Lord Jesus Christ when yee are gathered together , and my spirit , with the power of our Lord Jesus Christ , to deliver such a one unto Satan , for the destruction of the flesh , that the spirit may be saved in the day of the Lord Jesus ; speaking of the incestuous person . If men will be so wretched as to sin grosly , the Lord Jesus hath ordered that such a man shal be delivered to Satan ; for what ? that he may be damned , and to bring him to hell ? No , for the destruction of the flesh , that the spirit may be saved in the day of the Lord Jesus . And truly Beloved , I have seen , more than one that have blessed God for that Ordinance , that have been brought to humble their soules , and sweetly , and closely to walk with God againe , by the blessing of God on that Ordinance . Now I have told you the worst in the Gospel , either reproofe , and that but upon great occasion ; or else delivering to Satan , and that must be upon extraordinary occasion ; yet both are sweet , and profitable , and precious for the good of the soule ; Therefore the truth of the Doctrine holds cleare to you , that there is nothing in the Gospel , look which way you will , but good newes , and glad tidings to the worst of sinners . There is one objection more , and so I proceeed to the Uses . Some body may say out of the Prophet Isaiah , There is no peace to the wicked saith my God . Isa. 57. ult. And Isa. 48. 12. The wicked are like the troubled Sea , when it cannot rest , whose watters cast out mire , and dirt . The Prophet seemes to comfort the godly , but wicked men have no peace : then a man may say ; how doth this stand with your Doctrine ? you say that the Gospel holds forth peace , and glad tidings , and good newes to wicked men , even to the worst of sinners . The are three wayes to answer it , in few words . The first is , that however Isaiah was in a sort an Evangelicall Prophet , and spake many things of Gospel by way of Prophesie ; he saw things for us , and not for himselfe , as Peter saith ; yet these kinde of expressions are more properly Law , than Gospel ; for it is certaine there is no other language in the Law but that , there is no peace to the wicked ; Transgresse once and be damned for ever : but the language of the Gospel is contrary , it comes and gives peace to the wicked , and justifieth the ungodly , he preacheth peace to them that are neere , and to them that are affar off ; And who were they ? The Gentiles that were emphatically sinners : are we not Jewes ( saith the Apostle ) and not sinners of the Gentiles ? Therefore this was rather Law , than Gospel . Secondly , there is no peace to the wicked , or to sinners , saith my God . You may understand it also in this sense , that the Lord will not make any peace with sin , though he send messages of peace , and reconciliation to sinners ; though God be reconciled to a sinner , hee will never be reconciled to sin . But the third , and last , and most proper as I take it is this , There is no peace to the wicked , saith my God ; that is , there is no peace to men that continue in sin after Jesus Christ hath been offered them , and they have refused him , then there is no peace to them . Observe for it is a thing of great concernment : it becomes not a Minister of the Gospel by any meanes to pronounce , wrath , and curse , or damnation to a sinner , qua a sinner , as a sinner , he is not a Minister of the Gospel , if he doe , he is a Minister of the old Testament , that saith , here comes a drunkard , eo nomnie , because he is a drunkard God will plague him , and damne him ; this is the language of the old Testament . But you will say ; will you speak peace to drunkards , and sinners ? Wee speak judgment , and curses , and damnation to them , when once wee have first offered Christ , and they refuse him . And for this reason , and no other according to the Ministery of the Gospel , I am to pronounce , damnation , and curse , to wicked men , because they refuse Jesus Christ : because they doe not believe in Jesus Christ . You will say , is it absolutely evil for a Minister to speak against drunkards , and Swearers , and whoremongers , and to say the curse of God will fall on them , &c. No ; Why ? because I speak against a drunkard , not properly because he is a drunkard , but his drunkeness is a signe that he continues in unbeliefe , and so hath not received Jesus Christ : So we are to understand the Scriptures . There is a drunkard , a Sot , a jearer of godliness , I say the curse of God will come upon him , and the damnation of hell is ready to overtake him ; why ? not because he is properly such a one , but because those are signes that he is an unbeliever . When God shall come to judge the world ; There are people that he will judge eo nomine because they are drunkards he will throw them to hel , as those in the Mountaines of Wales , &c. Because they have but a little light , and they did not follow that , they shall be condemned , and the heathens shal be condemned for their ignorance , &c. But under the Gospel all are wrapped up in unbeliefe : So that this is the pin of Heaven , or Hell , the very wards that opens , or shuts , that you be believers , or unbelievers . But I will not stand longer on that . Now I proceed to shew what profit we may have by this Doctrine , by way of Application . There be divers speciall Lessons that I would have you learne hence . The first is this , that this truth that I have now taught you , it is the doore of the Gospel , the very entrance into Christian Religion ; the first stone as it were in the Christian building in the Profession of Religion , in Gospel Profession . There is a kinde of devotion and Profession , but it is not built according to the Gospel : but if you would walk according to the Gospel learne this lesson first , that is , that God gives life , and salvation through Christ to sinners , as sinners though they be hard hearted , backsliding , and the chiefe of sinners , yet as long as they be sinners , and but sinners they may alway looke upon Jesus Christ , and salvation in his hand to be bestowed on them . This is a truth that thou must learne , and be taught it of God , or else thou canst not goe one step into the Profession of the Gospel ; for ( beloved ) till you know and learne this , you will be like men in the dark , you will be groping for Christ Jesus , but you will never be graffed into him , you will never be knit to Christ . I say this is the first step to Religion to understand this truth aright , that the Gospel brings glad tidings of salvation to be given to the worst of sinners : therefor though I see no good in me at all whereby I might receive good newes from the Law , and though I doe not see that I am a humbled sinner as such a Preacher teacheth , or a believing sinner , or a broken hearted sinner , as another Preacher saith , yet I say I am a sinner , and a sinner quasi , a sinner is the proper object of the Gospel . You will be off , and on , and never be knit to Christ , but will be as a bone in and out till you come to that ; for if you goe and lay hold on Christ any other way , in any other consideration , that you are humbled sinners , or broken hearted sinners , or mortified sinners , as soone as ever temptation tells you that you are not humbled enough , you will be gone againe , the bone will be out of joynt againe , and so you will be as a reed tossed of the winde , you will never be fastened to Christ ; whosoever holds Christ upon any qualifications on his side , must let him goe one time , or other . As for instance , if he thinke the Gospel be directed to broken heartednes , and he can weep at a sermon , to morrow his heart may be hard , and then bee thinks , he is a devill that was but now a Saint . Therefore many Christians after many yeares Profession of Religion never felt their souls knit , till God rightly , and truly taught them this lesson : but then they were knit to Christ , and their soules were never in and out , they were never loose more ; because they were able in all temptacions to retreat to this truth as a refuge . For let the devil tell a man he is no Saint , the soule can say , I am a sinner ; if the devill say , thou art an hypocrite , I , but an hypocrite is but a sinner , I am a sinner still , though I be not a broken hearted sinner ; so let the devill , and hell say what they will , they shall never beat him from that refuge ; And saith the soul being a sinner I am the proper object of grace and life , and salvation in the Gospel , and though I have no comfort as a Saint that I am in the Kingdome of Heaven , yet at least I have comfort that I am a sinner , and I may be there : though I have no comfort that I am in , yet I have comfort that I am neare , and the doore is open ; though I be not a Siant I am a sinner , and if I have no reall interest in Christ as a Saint , yet I have interest in the promises of Christ as a sinner ; and though I can not serve God chearfully as a Saint , yet I will serve God as comfortably as I can , as one that may be a Saint . In Matth. 13. It is said of the Merchant man , he found the feild wherein was the treasure , he rejoiced . I remember a worthy man of this countrie , he faith , hee rejoyced not that he had found the pearle the treasure : but he rejoyced that he was come neare a good bargaine , he was come to the feild where it was ; so though I be not assured that I am a Saint , yet a sinner may rightly receive this truth with joy as a sinner , because he is neare a good bargaine . This is the reason that you have many Professors that mislearne the first principles of religion of which this is the greatest , they will never doe any thing for God but when they are assured of their salvation , if there be the least doubt that the work of grace is not right , they mope , and will doe nothing for God , but vex , and fret , and tug , and when their qualifications are gone that they builded on , then they think they are hypocrites , and damned creatures , and God shall have no service from them ; when other people that it may be have not fully assurance they are Saints , not one day of three in the whole yeare , yet there is a current , and streame of obedience , and love , and delight in God in some measure , and they goe on constantly , though not so strongly , doing and suffering his holy will ; Why ? because they have learned the Gospel aright , they obey God in the notion of sinners ; saith the soule , I see a great deale of love in God to poore sinners , and the Gospel containes nothing but glad tidings to sinners , and though I have nothing in me that may make me the childe of Christ , yet the way is open , therefore I will goe on with the work , let him doe what he will . Thus the soule is knit to Christ that come what will , it will never be beaten off from Christ I never knew my owne soule knit to Christ till God had taught me this , but it was off , and on , as a bone in and out , a Saint to day , and an Hypocrite to morrow to call God Father to day , and Enemy tomorrow . The Gospel is directed to a sinner , quasi a sinner , not as this , or that sinner , but as a sinnner ; there is the object of salvation . This makes a Saint I say go with constancie , if I cannot goe to Christ as a Saint , yet I can as a sinner ; so he hath something that k epes him that he is not as many Professors , that are ready to kill , and hang , and drowne themselves , because they see the Gospel is made to Saints , and they see they are not Saints , then they are in a worse condition than sinners . Learne this you that are Professors of Religion , that are in and out , that have spent ten , or twentie , or thirtie yeares , and your soules are not knit to Christ , begg of the Lord to teach you this lesson . The next Lesson that I would teach you from the Lord is , that this being so , that in the administration of the New Testament , or the Ministery of the Gospel , there is nothing but glad tidings no object but what is amiable and good ; then all you that have received Jesus Christ , let me exhort you to this , labour to get up in you a perfect spirit of adoption , my meaning is this , you know there is a spirit of adoption , and a spirit of bondage , the spirit of adoption is a frame of heart , a temper of spirit like that of a childe to his father . And you know it is ordinary with the Saints , that they have a little adoption , they can cry Abba father , a little , and low , and at sometimes : but there is a great deale of the spirit of bondage mingled with it , there are sometimes feares , secret whisperings in the heart , no , thou art not right , Christ is not in thee ; if he were , it is impossible thou shouldest be so weak , and so easily overcome , and there will be some flaw in the heart , and soakings in of guilt , that will eat out a mans peace , that sometimes he shall call God father , and another while he will look strangely upon God , and be afraid to come to God , and be loath to goe upon his knees before him , and be glad when he is got out of his presence ; there is a spirit of bondage mingled with the spirit of adoption . Now in the New Testament wee should labour for a full spirit of adoption . What is that ? that is , that there may be nothing in my heart towards God , but pure love , because in his dealing to me there is not a sillable but love , and grace , and glad tidings to me , and my heart and life should be answerable . For the reason of all the horrour that you finde in your hearts , and all your feares and troubles that arise there , they are from this error in your mindes , this opinion that is not quite rooted out , that there is in the Gospel administration some ill , and bad tidings , there is some love , and some hatred ; some mercy , and some wrath ; you think that it may be God is your father , and it may be he is your enemie , and that because you have sinned he will damne you to hell . This is naturall , and ordinary . Now if you were convinced that there were nothing in the Gospel since our Lord Jesus is gone to heaven , and is at the right hand of his Father , there is nothing in his dispensation but love , and mercy , and no wrath ; hell , and damnation , and sin , &c. are all thrown away , and if I be perfectly righteous , and perfectly justified from all my sins ; if I have the spirit of Christ given me , and am one with God for ever , by an everlasting Covenant , and shall have life , and a Crowne of glory for ever , and my sins shall not be laid to my charge ; O , what a cleare , and sweet spirit should I have in Gods service ! and not a muddie , and dogged , and froward spirit that ariseth from guilt soaking into the soule . When I view this truth over , and pull it by peice-meale , and see that there is no gall , nothing in the Gospel , first , or last , but what is amiable , and beautifull , and blessed newes to sinners ; then there should follow this consideration , why should there be any thing in my heart , and spirit towards God , but amiable thoughts , and love , & c ? why should there be any of those coares of unbeliefe , and distruct , and feare , and horrour ? Those mixtures of adoption , and bondage ? Why should there be hellish feares , or guilt in me , since there is no wrath , not anger at all in God ? Why should not the carriage of my heart be clear towards him , as his is in his Sonne , by the administration of the Gospel towards me ? Labour for a perfect spirit of adoption , that you may not have any of those bublings of bondage in your spirits that now over take you , and are twisted , and woven with that little adoption that you have . For , who is there among us to this houre , but when he comes before the Lord , and hath a little smiling in his soule to see his favour , and a little joy , and delight to come at him ; and yet there is some feare , and trembling , as Peter when he was on the waves , and what if God will not receive me ? &c. Therefore studie to keep up the spirit of adoption . It is a hard thing to keep up the temper of a childe in the soule , especially , when God lets a man fall into temptations , and folly , and weaknesse , &c. But though it be hard labour to keep up that temper , at least thus much , that thou never come to so low a condition ( which was the prayer of one that was a good man ) wherein thou can'st not with a full mouth , and with a cleare heart call God father , and thee his childe , though the unhappiest , and unworthiest childe . If thou come below this , if thou call on God with feare ; and canst not cry abba , abba , that is as much as daddie , daddie , as our babes use to say , if thou doe not come so high , thou art spoiled , and undone , desire God to teach you this Lesson also . Thirdly , if this be so that the Ministery of the Gospel is all glad tidings to the worst of sinners ; then I appeale to you all , and let every man put his hand upon his owne breast , and if this be a truth ( as I hope it hath been cleared ) you shall all be your own judges ; how just will the damnation of that sinner be that will not receive the Gospel . If there were in the Gospel ridged tidings , sad newes , ( as people are apt to fancie to themselves ) then it were no wonder if one persecuted it , and another despised it , and another neglected it , and another turned it into wantoness : But when it comes in such a streame that there is nothing but love , and light , and salvation , and grace , and all freely laid down at the feet of a sinner for his receiving ; nay , he shall have power , and grace to receive it , he shall have salvation , and a vessell to carry it in ; judge how justly thy damnation will be in the last day , man , or woman , whosoever thou art that settest thy selfe against the Gospel , and wilt not receive salvation . This is the reason why damnation comes out so rife in the new Testament , it is scars ever mentioned in the old Testament , that I know of damnation is not mentioned in the old Testament , nor hell , but as it is taken for the grave , &c. But when grace , and the Gospel , and life comes , damnation comes at the heeles of it ; How can yee escape the damnation of hell ? Then comes the worme that never dieth , and the fire that never goeth out . The reason is , because then damnation is proper ; Then when a man will not receive salvation , not because he cannot , no man is damned because he cannot receive Christ : but because he will not receive this salvation , and grace . Therefore saith Christ , Mat. 28. Goe preach the Gospel , he that believeth shall be saved , he that believeth not shall be damned . That is , saith that godly Dr Preston , go tell every wicked man this good newes , that Christ hath brought salvation : But it may be they will not believe what we say to them , there is no more in the long and short , but in a word tell them they shall be damned . That is the reason in Mat. 22. where the Ministery of the Gospel is compared to a feast of dainties , and one slights it , and another despiseth it , and another rejecteth it ; and when the Master of the feast came it is said , he found one without a wedding garment , and that the man was speechlesse ; he was as a man saith Beza with a halter about his neck , faith hee goe , Binde him hand , and foot , and cast him into utter darknesse , there shall be weeping , and wailing , and gnashing of teeth . He was speechlesse , he had nothing to say . and truly , I have had more experience lately , than ever I had in my life , I saw a man that was accounted all his life a professed Athiest , and I was with him in the roome when one in the company opened the Gospel from one end to the other ( as I have endeavoured in my poore abilitie to doe now ) and all the riches , and the salvation of it , how free it is , how there is no core , nor nothing but what is amiable ; Saith the man when he had done , judge yee , will yee not think it just if yee be damned , if ye will not receive , and obey this ? Saith he it is so , I deserve to be damned without mercy . Consider this , you will say so too , you will be made to confesse how just your damnation will be for refusing it . If there were any thing in all this that were harsh , and cruell , and rough , and ridged it were somewhat : but when God hath cast the Gospel into such a mold , and way that every thing smiles , and all is roses ; and yet a wretch shall go and persecute it , and slight it , and neglect , and despise it , I leave such a man , let him judge himselfe at the last day worthy of damnation : for he shall have judgment without mercy , that rejecteth this mercy ; When men have this mercy without mixture of judgment , it is fit that those men should have pure judgment withour mixture of mercy . This is the reason that the Lord laughs at mens destruction , Pro. 1. when it comes as a whirlwinde . Now wee must understand that God doth not laugh at any mans destruction , as a transgressor of the Law , for he hath cast himself into a necessity of sininng , and hath damned himself , and he cannot help it . And God will not laugh at the destruction of the Gentiles , and heathens that have not heard of the Gospel : but when God comes by his Ministers , and opens , and unbowels all the mysteries of the Gospel to people , and hath laid all before them clearly , yet then for people to love darknesse rather than light , and to continue drunkards and whoremongers , and swearers , and villanes , and jearers of Gods people , and laugh at his Ordinances , this makes the Lord laugh at their destruction . I beseech you therefore , all you that yet never received the Gospel of Jesus Christ , consider what I have said . In the fourth place , if the Gospel , and the Ministery of it be good tidings , and glad newes to the worst of sinners ; Then Beloved you should me thinks imbrace with all affection the true , and sincere Ministers of this Gospel , these Messengers that bring you these glad tidings we . are ( as the Apostle saith ) the offscouring of the world , a spectacle to men , and Angels . Truly , there are no Ministers in the world that are more persecuted , and hated , and despised , than the humble , sincere Ministers of the new Testament , of the Gospel of Jesus Christ , nor never were ; This is a sore , and a strange thing , if we did bring one word that were sad , and greivous , and harsh to you , it were no wonder , but if all that wee speake be the voyce of the dove , doves language , all sweet ; come to the Gospel Ministery , if there come a poore man full of sadnesse , the Ministery of the Gospel speaks a word of comfort to him , if he be in darkness , and he knowes not which way to goe , waiting on a Gospel Ministery there is light to finde his way . If he be in feare , and know not his estate what he is , a Gospel Ministery will give him assurance of Gods love ; so it brings glad tidings to some souls every houre . Is not this than madnesse in men that of all creatures in the world they hate that man , and those Messengers that bring these blessed glad tidings . There is a Prophesie in Isaiah 52. 7. How beautifull upon on the mountaines are the feet of him that bringeth good tidings , that publisheth peace , that bringeth good tidings of good things , that publisheth salvation ; that saith to the righteous , thy God reigneth . How beautifull are their feet ? much more their lips ; you doe not in this as you doe in naturall things , if a man come , and bring glad tidings of taking of such a Towne , or of such a victory , though it may be there is losse , and little good in it , we all welcome it , and he is rewarded presently , and hath all wayes of encouragment , and yet when people shall come , and by the Spirit of God make known all the love of God in Jesus Christ , and all the riches of the Gospel in Jesus Christ , that your hearts should so rise against it , that you should receive and entertain so many prejudices against it , it is a strange , and wonderous thing . Therefore you should doe well me thinks , as you read in the booke of God , 2 Sam. 18. 27. of two men that did bring tidings to David of the warrs , and the watchman said Me thinks the runing of the formost is like the runing of Ahimaaz the son of Zadok ; and the King said , he is a good man , and comes with good tidings . He would have the watchman open the gate quickly ; why , because he was a good man , and did bring good tidings . So wee should , especially if men be good , and holy , and humble , and feele the power of that they speake , and expresse it in their lives , say as David , that is a good man , and bringeth good tidings ; he will teach me if I be ignorant , hee will comfort me if I be sad , he will direct me if I have lost my way ; hee will build me up if I thrive not in grace . The consideration of this truth me thinks should bannish all those strange thoughts , and prejudices that wee have against the Ministers of the Gospel . In the first place another lesson is this , if the Gospel be such good newes , such glad tidings , then you should hearken much after it , and inquire much into it . We all ( you know ) are naturally greedie to heare newes , and we know how much time is spent ( here in the City especially ) in reading Diurnalls , inquiring after tidings , and how much money is cast away that way . Wee should doe so much more about these glorious tidings of the Gospel of Jesus Christ . It is not enough to heare a Sermon , or to read a Chapter once , or twice a day , as it is the manner of some , that will not bring us to know the mysteryes of the Gospel , but we must search the Scripture , and compare spirituall things , with spirituall things . As in earthly tidings , if a man tell of such a victorie one way , and another after him another way , and a third a third way , you compare what they say , and their letters , and newes , to finde out the truth . So you should be earnest in seeking God , and bego his Spirit , compare Scriptures together , see what the Scripture saith in such a place , and how in another place , and this is the way to find out the mystery of the Gospel . These tidings are great , therefore inquire into them , and they are true tidings , they are not fables , and tidings of common concernment to every Saint ; therefore let this be the use that thou and I should make of it , to desire the Lord to lead us into the depth of those mysteryes , and to set our selves to studie it more , and more ; for the further we goe the more wee shall finde , as in a myne ; It is not as in your newes , many times you have a great deale of good newes , & in a day , or two it vanisheth to nothing : But here you shall finde , first the feild , and then the pearle . Professors are grown carelesse , they were wont to read Chapters morning , and evening , that was ordinary , but thou must doe more if thou wilt understand the mysteryes of the Gospel , compare one Chapter , and one Scripture with another , search the Scriptures , and goe to God to open the meaning of it . Sixtly , spread these glad tidings as much as you can to others . You know when people receive good newes they run and tell it to others . The poore shepheards Luke 2. when they heard the newes of the Messiah , they left their sheep , and ran to the Townes to tell it . So , when Christ was risen Mary runs to tell the newes to the Disciples . Beloved , when we understand this good newes we should endeavour to spread it . People buy Diurnalls for their friends , and fold them in their Letters , and send them about the Kingdome ; let us doe so with these spirituall tidings , that we may send them forth . O , I would to God that wee did see how the poore Countries in the North , and West of England , in many places , in Townes , they have not so much as a Service-booke , not so much as reading ; if God settle , and compose these times the Lord give you hearts to joyne together to finde out a course , to send the Ministers of the Gospel to bring the glad tidings to poore people , that lie in the Mountaines of darknesse , and in the shadow of death . And let us not be so curious , or scrupulous , as to hinder people that they should not preach the Gospel . Suppose people have no degrees in the University , or it may be have not the knowledge of the tongues , ( though that were to be wished ) let us not pick quarrels with them to stop their mouthes , and to hinder the preaching of the Gospel . And let us not think so hardly in these dayes , of those men that God hath raised to preach the Gospel . It is strange you shall have your Pulpits ring , calling them Tub-preachers , and Tinkers , and Coblers . We should think better of them ; Why ? they are filled with good newes , and they goo and tell it to others . We doe so usually in other things , when we have good newes , we run to our friends , and neighbours , and comrade's , and make it known . This is an age wherein God comes and fills his people , with the glorious light of the Gospel , and poore wretched , they cannot chuse but speak what they have seen , and heard ; therefore be not so captious , and furious . The Lord hath spoken , who can but prophesie . Amos 3. 8. When God fills peoples souls with the knowledge of Christ ; who can keep it in ? It is as the new wine spoken of in Joh , it cannot be kept in . And surely the time is comming that young men shall see visions , and old men shall dreame dreames , and God will poure out his Spirit upon all flesh , and they shall prophesie ; It is prophesied in Joel , and this is to be made good in the new Testament . And therefore if wee see that the Lord fills young men , or tradesmen , &c. and gives them hearts to goe , and tell the good newes to others ; why should you be so extreamely troubled , and spend your spirits in rage at it ? I use not to tell stories , but let me tell you this one thing ; since I have been from you of late , I have observed , and seen , in the Mountaines of Wales , the most glorious work that ever I saw in England , unlesse it were in London ; the Gospel is run over the Mountaines between Brecknockshire , and Monmouthshire , as the fire in the thatch ; and who should doe this ? They have no Ministers : but some of the wisest say , there are about 800 godly people , and they goe from one to another . They have no Ministers , it is true , if they had , they would honour them , and blesse God for them ; and shall we raile at such , and say they are Tuh-Preachers , and they were never at the university ? Let us fall downe , and honour God ; what if God will honour himself that way ? They are filled with good newes , and they tell it to others ; and therefore vex not at them , and say , O , what times are these ! and what will become of us ? Why , what is the businesse ? O , such a man he was never Master of Arts , hee was never at the university , and he rakes upon him to preach ; when it may be he hath more of God in him than I , and a hundred that have all this . Only take two Cautions . First , I speak not to disparage learning , or learned men , it were to be wished that there were more godly , and learned men also in England , and Wales . Secondly , take this Caution , that because God fills many with the Gospel , and they doe a great deale of good , take heed least any of you run before you be sent , that is , that a man goe not rashly ; and believe his owne judgement rather than the judgement of the Saints ; as divers in this City they think they are fit to preach , and other people of God that are better able to judge of their gifts think not so , and yet they will run presently . Take heed of pride , and rashnesse , but if God fill a man with the tidings of the Gospel , and others of the people of God see it spark le out as a vessel full of new wine , who am I that I should resist , if with humility hee make known this tidings to others ? If the Gospel be such a thing ( as I desire you to spend some thoughts in considering of this truth ) then this should comfort us , and help our patience a little in these trouble some times ; that though all be out of order , and we suffer such losses , yet blessed be God wee have the voyce of the turtle still in the Land ; thou maiest say , though I have hard newes at home ; trading is low , and my stock is small , yet blessed be God I have the Gospel , that is , I have abundance of glad tidings made known to my eares , and to my soule every day . This is some comfort , you have lesse of outward things , but more of inward ( I suppose ) then ever . Another thing is this , if this be so , then it is a caution that is necessary to be observed by us that are Ministers , they must take heed of two things . First , take heed of corrupting , and adulterating this blessed Gospel , and glad tidings with their owne wisdome , it is glorious enough of it selfe , every addition of humane wisdome makes it worse ; take heed of sophisticating the word of God , of playing the hucksters , as the Apostle saith 2. Cor. 3. wee are not those that play the hucksters , hucksters mingle apples and peares : they mingle their commodities , take heed of that . And then take heed of mingling the Law , and the Gospel together . It is true the Law is necessary , and is added to the Gospel ; but God intends not in the new testament that it should be mixed and mingled with the Gospel . As to instance in a few ; many ministers undoe the soules of people , I know this by experience that a Gospel-heart , that is but weake in Gospel light , and grace , had rather lie a yeare in close prison than to be a yeare under a ministerie , jumbling old and new together the Law and the Gospel , for it routs , and on sounds a poore soule . As to preach terrour and damnation to a sinner qua a sinner , properly as a sinner ; though we be called ministers of the Gospell , yet this is a part of the ministerie of the Law : for the Law brings curses for a sinner , and blessings for him that doth well ; now when we quatinus as a sinner damme him , and curse him , we harden him , and make him run further from God then before . Secondly , when men have drawen men to good , or driven men from evil with judgments , either spirituall , or temporall : this was the way of the ministery of the old testament . When people shall take all the judgments of the old testament , and perswade a man to do this or to take heed of that , or else thou shalt have judgment fall upon thee , and thou wilt bring judgment , upon the Land . Beloved , this was the way of God certainly and the way of the ministery of the old testament ; but I never knew a saint avoid evil , or doe good for feare of such judgments . Therfore looke to thy owne experience ; men may play at dice with the word of God that way ; if a mans wayes like them not , they may say they will bring judgment upon the Land , as Independants , or as such , and such men ; but these are but bugbeares , why ? because in the Gospel , the saints are dilivered from the hands of their enemies that they may serve God with out feare : they know that in God there is no cloud , God may chasten , and correct them out of love but there is no danger otherwise . And then againe they are delivered from men , they are not the servants of men . I doe think for my part constantly , that the mayne cause of all the divisions , and stirrs , and contentions among us is because there 's so much of the old testament in our ministery especially , and our profession must be accordingly ; for our strength will be according to our meat . And truly a man may be a Godly man , and yet may be a minister of the old testament ; and if you take a man , let him be a Godly man , if his grace be bred in him by the ministery of the old testament , and nourished in him by that : and take another saint that hath grace planted , and bred by the ministery of the Gospel , and nourished by that , the former man though he be godly , must of necesity persecute the latter . I pitty them when ministers rale against this man , and against that , and they know not why , yet they may be Godly men . Ishmael might be a Godly man for ought I know ; he was a type , not of wicked men , but of men under the old Covenant , If ever you will have peace and comfort , in the Land , beg of God to remove an old testament spirit from our preachers , from our prayers , and our principals , and to set up the new testament , Jesus Christ in the Gospel , and then certainly the promise shall be fulfilled , we shall be all of one heart and one way , and one mind , but it will never be otherwise as long as some reach to the ministery of the new testament and others goe in the old , as Ishmael , and Isaak could not be reconciled , no more will these . I will conclude all only with this last word , seeing it is cleare out of the word ( and so truly I hope you apprehend it through Gods grace that the whole Gospel is Good , it is nothing but sweet and glad tidings to the worst of sinners , much more to saints ; then I exhort you in the name of Jesus Christ that you receive this Gospel . O there is no reason why thou shouldest be so shie of Christ when we speake faire , and offer faire to your soules , and beseech you earnestly , and give you reasons why you should receive Christ , you harken but a little , and you goe away so shy , there are some sinners still : beloved there is no reason for it , God deals plainly ; there is no tittle in the Gospel but it is really good and glad tidings to the worst of sinners ; therefore receive it . What is that ? Indeavour to beleive it , for the Lord Jesus that is the faithfull witnesse hath sayd it : and children heretofore used to say , it is as true as Gospel ; and though it be Gospel , and truth yet you will not beleive it . Then indeavour to imbrace it with joy , and affection as in 1. Thess. 1. see how they received the Gospel in joy with much affliction . What if it bring a little affliction with it , that thou be jeared ; receive it with joy , it is joyfull , and glad tidings . And then resigne thy self give thy self wholy up to walk according to this blessed Gospel , and not to turne it into wantonnes , or abuse it , but that thou maiest give thy self bodie and soule as a living sacrifice to Jesus Christ , that since he died for thee , and hath given thee aboundant righteousnes , and everlasting salvation , and all blessed , and glad tidings in it , that thou maiest give thy self , and all that thou hast , and art freely to live to that Jesus Christ , and to obey his blessed commands . These are the uses that you and I should indeavour to make , that this truth may remaine , and abide with us , that there is nothing in the whole ministery of the new testament but good tydings , and glad newes to the worst of sinners . FINIS . An alphabeticall Table of the principall Heads contained in the foregoing SERMONS . A ABuse , see Liberty Accident Part. Page How men come to doe good by accident 1. 148 Adoption Spirit of adoption to be laboured for 2. 40 Full spirit of adoption wha 2. 41 Affliction see moderated Age Decency in regard of age 1. 82 All All what meant by it 1. 4 Angels Angels waite on the Saints 2. 18 Ascended Christ ascended into heaven 2. 16 B Backsliders Backsliders their course 1. 156 Baptisme Baptisme , how appointed 1. 16 Baptisme , the substance of it only set downe 1. 23 Baptisme , the way to peace about it 1. 100 Manner of baptisme determined by the Magistrate 1. 108 Baptisme doubted of by some 1. 141. Believed , Believing Believing in Christ what 1. 36 Gospel to be believed 2. 54 Binde Not to binde others where Christ hath not bound them 1. 59 Bishops Bishops their practice 1. 48 Bondage Spirit of bondage whence 1. 52 Brethren Expedient actions bring good to our brethren 1. 70 Burthen Religion presented by some as a burthen 1. 145 C Scripture not all delivered in Canons 1. 167 Carnall , see outward Freedome from Ceremonies 1. 14 Why men run from Christ 1. 26 See sinners , Spouse , minde Christian , see spirituall , Question , excellent The Church may determine concerning Gods worship how 1. 100 Cautions for Churches in determining Ibid The ten Commandments of force in the new Testament 1. 13 Upon what ground Saints obey the Commandements 1. Ibid See weakened Coming to Christ what 1. 36 Common see heart Paul's Compliance with men 1. 12 Concurrence of things to expediency 1. 67 Condition of men by nature , shewed by the Gospel 2. 11 Conscience of Saints to be warily dealt with in imposing lawes on them 1. 111 Contention one cause of it 1. 41 Ignorance of Christian liberty causeth Contention 1. 54 Contention to be avoided 1. 71 Contentions among Saints how to end them 1. 99 No reason of the present Contentions 1. 125 Contentions whence they are 1. 128 Gospel not to be Corrupted 2. 52 Gods Covenant in the Gospel 2. 16 Of being Covered , or uncovered in heating the word 1. 114 Creature what meant by it 2. 3 Gentiles called creatures , why 2. 4 Credite to be given to what Christ teacheth 1. 36 Custome hardly broken 1. 21 Custome of Churches , and Saints to be looked to 1. 113 Custome the weakest rule in spirituall things 1. 114 D Damned , Damnation A man may be damned for doing lawfull things 1. 92 Damnation of Gospel refusers just 2. 43 Decency what 1. 78 see person , relation profession , sex , age , season Those that eyenot expediency lead others to destruction 1. 150 Things that God hath determined not to be weakened , 1. 65 Things concerning worship to be determined how 1. 170 Service of the Devil hard 1. 33 see sweetnesse Christ died for us 2. 15 Sweetnesse in sinne from distemper 1. 34 Division , the cause of it 2. 53 Christ a doore , how 1. 29 Duties meanes of salvation how 1. 31 Duties not to justle out one another 1. 78 Duties how required in the Gospel 2. 22 E THe wayes of Christ easie 1. 29 Things left for us to doe easie 1. 32 Christs wayes easie how Ibid What use to be made of Gospel easinesse 1. 97 Gospel duties few , and easie 2. 24 Expedient actions tend to edification 1. 73 Disorderly actions misse their end 1. 87 Religion presented by some as endlesse 1. 143 Enfringe , see liberty , Engagement to parties inexpedient 1. 171 Encouragement see Sinners , Things simply evill inexpedient 1. 62 Good to be ommitted when their comes a greater evil 1. 63 Every example makes not a law 1. 55 Example of old Saints to be looked to 1. 112 See rule Benefit of Gospel excommunication 2. 33 What makes an excellent Christian 1. 152 Expediency what 1. 7. 66 Expediency to be looked to as well as lawfulnesse 1. 11 Few things expedient 1. 61 Meaning of the word expedient 1. 88 Helps to expedient walking 1. 177 See strict Externalls how far to be looked to 1. 22 See Worship F Some men pleased with doctrine out of faction 1. 163 Faith required , and bred by the Gospel 2. 25 Sinners invited to a feast 1. 28 Vaine feares in Gods wayes to be avoided 1. 104 Feares , and horrours whence 2. 41 Things left for us to doe , few 1. 32 Few turne from Christ to serve Satan 1. 35 Who they be that intend good but to a few 1. 140 Gods love fruitfull 2. 13 Danger in making lawes for the future 1. 110 G Gentiles the worst of sinners 2. 5 see creature Expedient actions advance Gods glory . 1. 69 Who they be that doe little for God . 1. 143 Why men doe little for God . 2. 29 Godly men how a cause of the present distractions . 1. 133 see judgement . Things simply good may be unexpedient . 1. 63 A lesse good must give way to a greater . Ibid Good when to be refrained . Ibid see evill , easinesse . To preach the Gospel , what . 1. 27 Liberty in the Gospel , what . 1. 95 Gospel , what meant by it . 2. 2 Difference between the Law & Gospel . 2. 7 Gospel , to be enquired after . 2. 47 To give up our selves to the gospel . 2. 55 see strict , new , Ministers , corruption . Two wrong governments . 2. 27 Grace more in the new Testament than in the Old. 1. 10 Guilt in the Saints , whence . 1. 52. 138 H Haire . OF wearing long haire . 1. 116 see Papists , natural , Devil . Doing lawfull things with common hearts brings guilt . 1. 138 Excellent Christians busied about high things . 1. 154 Hinderances to expediency . 11. 171 Gospel tidings not to be hindered . 2. 49 A signe of an hypocrite to regard only lawful things . 1. 90 Hypocrisie hinaers expedient walking . 1. 177 Hold , see Liberty . Things honest , what . 1. 84 Spirituall honour reall . 2. 17 I Jealousie . DEvout jealousie touching truth and errour . 1. 173 The service of the Jewes in the old Testament 1. 32 Lawfull things done inexpediently bring guilt 1. 139 Ignorance , see contentions others Independency 1. 49 Hurtful principles of Independents 1. 123 see Presbytery , contention Indifferent things what 1. 64 Interpret see word Christs intercession for us 2. 16 Gospel to be imbraced with joy 2 54 Godly men differ in judgment 1. 125 Christ shall come to judgment 2. 16 Judgments how denounced 2. 35 K Magistrates may determin in things that relate to their Kingdome 1. 110 Knowledge see outward liberty L CHristians must walk laudably 1. 83 Why God laughs at mens destruction . 2. 45 Of those that abolish the morrall Law 1. 42 Those that make lawes to tie themselves 1. 46 Those that make lanes to binde others 1. 47 Danger to take away any of Gods lawes 1. 59 Not to make lawes where God hath not 1. 158 Mens lawes forced on people 2. 28 Law and Gospel not to be mingled 2. 52 see example , Gospel Things lawfull now that were not of old 1. 5 Lawfull , what meant by it 1. 6. 62 Sin in doing lawful things Ibid Saints now their liberty in point of lawfulnesse 1. 8 Christians troubled in the use of lawfull things 1. 74 Men reproved that regard only lawfull things 1. 89 see expedient , rule , submit heart Learning not to be disparaged 2. 51 Errors on the left hand 1. 40 Liberty of Saints in the new-Testament 1. 14 Why Christ hath left that liberty 1. 17 To understand our Christian liberty 1. 51 Knowledge of Christian liberty safe Ibid Christian liberty not to be infringed 1. 55 Christian liberty not to be abused 1. 59 Christian liberty to be held fast 1. 160 see others , contention , Gospel Life see salvation New light discovered 2. 49 Expedient actions increase love 1. 70 Love to be practised by Saints 1. 106 Love to a mans selfe natures law 1. 119 Love a help to expedient walking 1. 179 Gods love in the Gospel to sinners 2. 13 Things lovely what 1. 85 M MAgistrates how far they may determine concerning Worship 1. 107 Cautions for Magistrates in determining 1. 109 see , time , place , Malignants cause of the present contentions 1. 132 Many see all , Masters of families how they may determine concerning worship 1. 109 Meanes , see dutie Members of Christ who 1. 35 Saints in the new Testament growen men 1. 18 Excellent Christians have Christs minde 1. 153 Ministers forced on people 2. 28 Gospel Ministers to be imbraced 2. 45 see stumbling-blocks Afflictions moderated to the Saints 2. 20 Modestie a law of nature 1. 119 Common multitude cause of the present contentions 1. 134 N Nature . THe law of nature to be looked too . 1. 118 Gods ordinary commands agree with the law of nature . 1. 119 Contrary names put upon men and things . 1. 101 Names of persons and things changed by the Devill . 1. 131 Service of naturall men hard . 1. 33 Magistrates may determine in necessary indifferent things . 1. 109 The Ministery of the Gospel nothing but good news . 2. 6 Latitude of Saints in the new Testament . 1. 12 see grace , liberty . O Offended , see law . OFfices and officers in the new Testament . 1. 17. Saints tyed more strictly of Old. 1. 8 see lawfull , grace . Punctuall lawes in the Old Testament . 1. 15. Old Testament spirit , what . 1. 95 Sign of an old testament-spirit . 1. 91 How men deprive themselves of opportunities . 1. 147 Christians must walk orderly . 1. 86 Things done disorderly , how . 1. 87 What hinders men from winning others . 1. 53 see law . P Papists . HArdnesse of Papists service . 1. 33 Men offended that their party is spoken against . 1. 163. see engagement . Posseover strictly observed . 1. 16 What actiins tend to Peace . 1. 71 The way to peace . 1. 100. 122 No peace to the wicked , how . 2. 34. see selfe , prosperity . Some men thinke truth alway goes with persecution 1. 175 Persecution of Saints a priviledge 2. 19 Decency in respect of a Christians person 1. 78 Place of meeting to worship how to be determined 1. 108 Pope , his practise 1. 48 Power given in the Gospel to doe what is required 2. 23 Practise , see Pope , Bishops Things worthy praise what 1. 85 Praise only to God 1. 86 Of preaching 1. 116 Precepts of severall sorts 1. 56 see rule Prejudice inconvenient 1. 172 Of Presbytery 1. 49 Falle Presbytery 1. 101 True Presbytery 1. 102 Presbytery , and Independents wherein they differ Ibid Presbyterians judgment 1. 124 Contention from carnall Presbyterians 1. 129 Principles and ends of carnall Presbyterians 1. 136 see contention Principles see Presbytery Priviledge , see persecution Outward prophanenesse by whome allowed 1. 43 Decency in respect of profession 1. 80 Profit meant by expediency 1. 66 Profit how brought by actions expedient 1. 68 profitable see sin Truth goes not alway with prosperity 1. 173 Prosperity sometimes goes with truth 1. 75 Of singing Psalmes 1. 115 Things pure what 1. 85 Q Christians full of Questions why 1. 140 R THe Saints must be dealt with rationally 1. 110 Reason of three sorts 1. 117 Right reason , what Ibid Rediculous to tie the Saints where Christ hath not 1. 50 Religion presented by some as rediculous 1. 146 Christ came to work redemption 2. 14 Decency in regard of a Christians relation 1. 79 Religion , see endlesse , burthen Things of good report what 1. 85 Benefit by Gospel reproofe 2. 31 Right hand errours 1. 44 Rigour not to be used in determining things 1. 111 The Law the outward , and the Spirit the inward rule 1. 13 What precepts or examples make a rule 1. 58 To walke all by the same rule 1. 103 Every thing in Scripture not a rule 1. 166 see Scripture S SAlvation to be accepted of from Christ 1. 37 Wrong wayes to salvation 2. 12 Rules mis-drawen from Scripture 1. 168 Heed in drawing rules from Scripture 1. 169 see Canon , Rule , Decency in regard of season 1. 82 The way to peace in a mans self 1. 138 Self a hindrance to expedient walking 1. 177 Ministers not to run before they be sent 2. 51 The Saints under the old Testament servants 1. 17 Decency in regard of sex 1. 80 Engagement to sinners to come to Christ 1. 26 Leaving of sin profitable 2. 21 God makes no peace with sinne 2. 35 Salvation offered to sinners as sinners 2. 36 see lawfull singing , see Psalmes Difference small between Indedependents , and Presbyterians 1. 125 Sobriety a help to expedient walking 1. 177 Saints in the new Testament sonnes 1. 17 Expedient actions for the good of the soul 1. 74 The service of the devil will one day be soure 1. 34 Saints in the new Testament have more of the Spirit 1. 19 Christs Kingdom spiritual 1. 20 The Spirit enables to doe what is required 1. 35 Spirituall things to be studied 1. 105 Spiritual Christians their carriage 1. 141 Spirituall things by whom relished 1. 155 Spirit by whom restrained 2. 29 see rule Ministers to woe men as spouses for Christ 1. 28 Strength not given to keepe lawes of our owne making 1. 139 Men strive about unlikely things 1. 126 Men strive about that they cannot proue 1. 127 Doctrine not to be abused to strife 1. 165 Gospel way a strict way 1. 94 To be strict in point of expediency 1. 98 Stumbling-blocks keep men from Christ 1. 27 Stumbling-blocks removed 1. 162 Saints now tied chiefely to the substance of things 1. 23 see supper To submit to Christs laws 1. 38 To look to our principles against times of suffering 1. 176 Supper of the Lord how ordained 1. 16 Substance of the Lords Supper set downe 1. 24 Sweetnesse in the Devils service whence it is 1. 34 Sweetnesse in Christs service not tasted Ibid T EVery thing in the Gospel glad tidings 2. 11 Gospel tidings great , and true 2. 48 Gospel tidings to be spread abroad Ibid Tie , see ridiculous Time of publique worship by whom to be aetermined 1. 107 Comforts against troubles 2. 51 Things true what 1. 84 Saints of old as children under tutours 1. 18 V SIgne of unbeliefe 2. 36 understand , see liberty Unsetlednesse in Religion whence 2. 37 W VVatchfulnesse a help to expedient walking 1. 179 Weak Christians cause contentions 1. 129 Nothing commanded by God to be weakened 1. 165 Some make the way wider than Christ hath made it 1. 40 Expedient actions tend to the winning of others 1. 73 see others Carnall wisdome a hindrance 1. 176 Spirituall wisdome a help to expedient walking 1. 177 God wil interpret his own word 1. 174 Fancy to be subjected to the word 1. 178 Notions to be followed as they agree with the word The maine work of salvation done already 1. 29 Liberty in the externalls of Gods worship 1. 15 No liberty in the substance of Gods worship Ibid The maine work done concerning worship 1. 104 Y Yoake of Christ , what 1. 9. READER , THe number of the Pages in the latter three Sermons , beginning with 1 , 2 , 3 , &c. For thy ease in the use of the Table I have set down what is contained in the nine former Sermons , as Part 1. In the three latter as Part 2. Whereby with ease may be found any head in either . T. S. Notes, typically marginal, from the original text Notes for div A34879e-130 Act. 17. 21. Judg. 3. 21. 2. King. 9. 6 Mat 28. 19 Luk. 2. 10 Joh. 3. 16. Heb. 6. 8. Isa. 52. 7. 2 Sam 18. 27. Notes for div A34879e-610 The words opened . Gospel what meant by it . Creature what meant by it Gentiles called creatures . Quest . Answ. Gentiles the worst of sinners . Doct. The Ministery of the Gospel containes nothing but good newes to the worst of sinners . Difference between the Law and the Gospel Nothing but good newes now in the Gospel . Heb. 12. 18. 19. &c. opened . Every particular in the Gospel glad tidings . The Gospel shewes mans wretched condition 2. The wrong wayes and meanes that men use for salvation . 3. It holds forth Gods love to sinners . 4. Gods love fruitful . 5. Christ came to work redemption . 6. Christ died for us 7. He roase from death 8. Conversed with his discipls 9. Ascended into heaven . 10. Intercedes for us . 11. shall come to judgement . 12. Gods Covenant . Object . Concerning outward things . Answ. Psalme 45. Psal 149. Spirituall honour reall . Angels waite on the Saints Saints right to outward things . Object . The Gospel brings persecutions . Ans. 1. they are priviledges . 2. They are moderated . Object . The Gospel requires men to forsake sin . Answ. 1. Leaving of sin profitable . The Gospel teacheth to hate sinne . Object . The Gospel requireth dutie . Answ. 1. Not on paine of damnation 2. The Gospel gives power to do what it requireth . 3. Gospel duties few and easie . 1. Cor. 15. Object . The Gospel requires Faith . Answ. The Gospel breeds faith . Object . Discipline and government . in the Gospel . Ans. Two wrong governments since Christ . Papacie . Episcopacy . Evils in both governments . 1. Concerning their power . 2. Their Lorldlines in two things . 1. In imposing lawes on mens consciences 2. In sorcing men to obey those lawes . 3. Forcing Ministers & Officers on the people . 4. Their power excercised against the Saints . 5. Restraining the Spirit in preaching , & praying 6. Their lawes backed by secular power . The two worst things in the Gospel good newes . 1. Reproofe Benefit of Gospel reproofe . 2 Excomunication . Object . No peace to the wicked ; Ans. three Wayes . 1. It is rather Law than Gospel . 2. God will not make peace with sin , though hee doth with sinners . 3. No peace to men that continue in sin under the Gospel . Object . Answer How judgments are pronounced against sinners . Quest . Ans. Continuance in sin a signe of unbeliefe . use 1. To learne that in the Gospel salvation s offered o sinner , s sinners . Unsetlednesse in religion whence . Many doe little for God , why . Use 2. To labour for aperfect spirit of adoption . Full spirit of adoption what . Feares , & horrours , whence . The damnation of them that refuse the Gospel just . Damnation mentioned frequently in the new-Testament why . Whose destruction God laughs at . Vse . 2. Gospel Ministers to be imbraced . use . 5. To hearken to , and inquire after the Gospel . Gospel tidings great and true . use 6. To spread these glad tidings to others . Gospel-preaching not to be hindred . New light discovered in these dayes . Cautions Learning not to be disparaged Men not run before they be sent . Vse 7. Comfort against present troubles . Vse 8. 1. Not to corrupt the Gospel . 2. Not to mingle Law and Gospel . 2. It is legall to do good or abstain from evill for fear of judgment . Cause of divisions . Vse 9. To receive the Gospel . 1. To beleve it . 2. Embrace it with joy 3. To give up our selves to it 
A65610	----	The redemption of time, or, A sermon containing very good remedies for them that have mis-spent their time shewing how they should redeem it comfortably / by William Whately ... ; now published for general good by Richard Baxter. Whately, William, 1583-1639. 1673 Approx. 126 KB of XML-encoded text transcribed from 66 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A65610 Wing W1590 ESTC R38583 17802451 ocm 17802451 106619 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65610) Transcribed from: (Early English Books Online ; image set 106619) Images scanned from microfilm: (Early English books, 1641-1700 ; 1109:4) The redemption of time, or, A sermon containing very good remedies for them that have mis-spent their time shewing how they should redeem it comfortably / by William Whately ... ; now published for general good by Richard Baxter. Whately, William, 1583-1639. Baxter, Richard, 1615-1691. [36], 94 p. Printed for Francis Tyton ..., London : 1673. Preface signed: Rich. Baxter. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Redemption. Salvation. Christian life. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-06 Judith Siefring Sampled and proofread 2003-06 Judith Siefring Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion THE REDEMPTION OF TIME OR , A SERMON containing very good Remedies for them that have mis-spent their time : shewing how they should redeem it comfortably . By WILLIAM WHATELY , Preacher and Minister of Banbury in Oxfordshire . Now published for general good by RICHARD BAXTER . Psalm 90.12 . Lord teach us to number our daies , that we may apply our hearts unto wisdom . LONDON , Printed for Francis Tyton , at the Three Daggers in Fleet-street . 1673. THE PREFACE . THE usual vice of humane nature , to be weary of good things , when they grow old and common , and to call for novelties , is especially discernable in mens esteem and use of Books . Abundance of old ones are left neglected to the worm● and dust , whilest new ones of far less worth are most of the Book-sellers trade and gain . It is not easie to give a reason of it , but it is not to be denyed , that this age hath few such Writers as the last , either controversal or Practical . Even among the Papists , there are now few such as Suarez , Vasquez , Valen●●● , Victoria , Penottus , Ruiz , Alvarez , Bellarmine , &c. And among us , too few such as Iewel , Whittaker , Reignolds , Field , Usher , White , Challoner , Chillingworth , &c. which the Papists understanding , would fain have the monuments of these worthies forgotten ; and are calling for new answers to the schisme that have been so long agoe confuted ; to keep those old unanswerable writings , from the peoples hands . And thus doth the envious enemy of holiness , by the Practical writings of those holy men who are now w●th God. The solid , grave , and pious labours of Rich. Rogers , Perkins , Greenham , Deering , Dent , Smith , Dod , Hildersham , Downame , Sam. Ward , Hall , Bolton , Dike , Sto●ke , Elton , Tailor , Harris , Preston , Sibs , Ball and many more such , are by the most neglected , as if we were quite above their parts ; But it were well if more injudicious or undigested writings possessed not their room . Though I may hereby censure my self as much as others , I must needs say , that the reprinting of many of our Fathers writings , might have saved the labour of writing many later Books , to the greater commodity of the Church . Among the rest , I well remember that even in my youth ( and since much more ) the writings of Mr. Whateley were very savoury to me : especially his New-Birth , his Care-cloth , and his Sermon of Redeeming Time. And finding this last now hardly to be got , when yet the necessity of it is increased , and knowing of no other , that hath done that work so well , I have desired the Printer to vindicate it from oblivion , and benefit the world with the reviving of so profitable ( though small ) a Treatise . I must so far venture on the displeasure of the guilty , as to say , that the doleful condition of two sorts of persons , the SENSUAL GENTRY , and the idle Beggars , is it that hath compelled me to this service : but especially of the former sort , who though slothful , may possibly be drawn to read so small a Book : What man that believeth a life hereafter , and considereth the importance of our busin●ss upon earth , and observeth how most persons , but especially our sensual Gentry , live , can chuse but wonder that ever Reason can be so far lost , and even self-love and the care of their own everlasting state , so laid asleep , as mens great contempt of Time declareth ! Ladies and Gentlewomen , it is you whom I most deeply pity and lament : Think not that I am too bold with you : God , who employeth us on such service , will be bolder with you than this comes to . And Christ was bold wi●h su●h as you , when he spake the Histories or Parables of the two Rich men in Luke 12. and Luke 16. And when he told men how hardly the Rich should enter into the Kingdom of Heaven . And Iames was b●ld with such when he wrote , Chap. 5. Go too now , ye Rich m●n , weep and ●owl for your miseries that shall come upon you : Your Riches are corrupted , and your garments Mo●heaten : Your gold and silver is cankered , and the rust of them shall be a witness against you , and shall eat your flesh as it were fire , &c. — Yee have lived in pleasure on earth , and been wanton : Ye have nourished your hearts as in a day of slaughter . — And he was neither ignoble nor unlearned , but of Honourable birth , and the Orator of an University , who was so bold with the English Gentry ( when they say , they were much wiser and better than they are ▪ now ) as to be speak them thus — ( Herbert's Church-porch . ) " Fly Idleness ; which yet thou canst not flye . " By dressing , mistressing , and complement : " If those take up the day , the Sun will cry " Against thee ; for his light was only lent : " God gave thy soul brave wings ; put not those feathers " Into a bed to sleep out all ill weathers . " O England ! full of sin , but most of slo●h ! " Spit out thy phlegm , and fill thy breast with glory ! " Thy Gentry bleats , as if thy native cloth , " Transfus'd a sh●epishness into thy story . " Not that they all are so , but that the most , " Are gone to grass , and in the pasture lost . " This loss springs chiefly from our education , " Some till their ground , but let weeds choak their son : " Some mark a Partridge ; never their childs fashion : " Some ship them ●ver , and the thing is done . " Study this art : make it thy great design : " And if Gods Image move thee not , let thine . " Some great estates provide ; but do not breed " A mast'ring mind ; so both are lost thereby . " Or else they breed them tender ; make them need " All that they leave : this is flat poverty . " For he that needs five hundred pounds to live , " Is full as poor as he that needs but five . When I peruse the map of Sodome in Ezek. 16 49 , 50. methinks I am in an infected City , where instead of [ LORD HAVE MERCY ON US ] is written on the GENTRY's doors [ PRIDE , FULNESS OF BREAD , ABUNDANCE OF IDLENESS , UNMERCI●U●NESS AND ABOMINATION . ] B●hold this was the iniquity of thy s●st●● ●od me , pride , fulness of bread , and abundance of idleness was in her , and in he● daughters , neither did she strengthen the ●a●d of the poor and needy : and they were haughty and committed abomination before me ] The title over the leaves of these verses might be [ THE CHARACTER OF THE SENSUAL GENTRY . ] Mistake me not , I am so far from accusing all the Rich and Honourable , that I must say it is as a testimony against the rest , that I know many such who spend their Time as fruitfully and diligently as the poor ( though in another sort of service : ) And such might the rest have been if their Bodies had not got the mastery of their Souls . It is not your PRIDE or FULNESS of BREAD that I am now to speak of , but your IDLENESS . Many of the old Philosophers thought that when sickness or age had made one unserviceable to the Common-wealth , it was a shame to live , and a duty to make away themselves ; as being but un●rofi●able burdens to the world . Christians are not of their mind , because it is a mercy even under pain to have time of preparation for another world , and because we may serve God in Patience and Heavenly desires and Hope , when we cannot serve him by an active life : But Christians and Heathens will proclaim those persons , to be the shame of Nature , who wilfully make thems●lves unprofitable , and live in their hea●●h a● if they were d●s●bled by sickness ; and are condemned by their se●suality to a prison , or a grave : so that their Epitaph may be written on their door , HERE LYETH SUCH A ONE , rather than it can be said that Here he liveth . O what a rock is a ha●dened heart ! How can you chuse but tremble when you think how you spend your dai●s ? and how all this time must be accounted for ? That those that have a death and judgement to prepare for , a Heaven to get , a Hell to scape , and souls ro save , can waste the day in careless idleness , as if they had no business in the world , and yet their consciences never tell them what they do , and how all this must be reviewed ? Compare together the life of a Christian , and of a fleshly bruit , and you will see the difference . Suppose then both Ladies and Gentlewomen of the same rank : The one riseth as early as is consistent with her health ; with thoughts of thankfulness and love , her heart a●so awaketh , and rise●h up to him that night and day preserveth her : she quickly dispatcheth the dressing of her body , as intending no more but serviceable warm●h , and modest decency : and then she betaketh her self to her closet , where she poureth out her soul in confession , supplication , thanksgiving and praise to God , her Creator , Redeemer and Sanctifier : And as one that delighteth in the Law of the Lord , she reverently openeth the sacred Scriptures , and readeth over some part of it , with some approved Commenta●y at hand , in which she may see the sense of that , which of her self she could not understand : What is plain , she taketh in , digesteth ▪ and layeth up for practice : And that which is too hard for her , as a humble learner she waiteth in patience , till by her Teachers help in time she can come to understand it . As she hath leisure , she readeth such holy Books , as interpret and apply the Scriptures , to inlighten her mind , and resolve her will , and quicken her affections , and direct her practice . And as she liveth in an outward Calling or course of Labour , in which her Body , as well as her Mind , may have employment , she next addresseth her ●elf to that ; she looketh with prudence and carefulness to her family ! she taketh care of her servants labours , and their manners : Neither suffering any to live in idleness , nor yet so over-labouring them , as to deny them some time to read the Scriptures , and call upon God , and mind their souls : She endureth no prophane despisers of Piety , or vicious persons in her house : She taketh fit seasons to speak to her servants such sober words of holy counsel , as tend to instruct and save their souls : She causeth them to learn the principles of Religion in some Catechism , and to read such good Books as are most suitable to their capacity . In her affairs , she avoideth both so●bid parsimony , and wastful prod●gality ; and is thrifty and sparing , not in covetousness , but that she may do the more good to them that want : She indulgeth no excess or riotousness in her house , though the vices of the times should make it seem need●ul to her honour . If she want recreation , or have leisure for more work , she steps out to her poor Tenants and neighbours houses , and seeth how they live , and what they want , and speaketh to them some sober words of counsel about the state of their immortal souls , and stirreth them up to a holy ●ife : She caus●th the sou●s of the poor to bless her , and is an example of piety to all about her . But h●r special care and labour is in the education of her children ( if she have any : ) She watcheth over them , lest the company , and example , and language of ungod●y persons should infect them . She causeth them to read the Scriptures , and other holy Books , and to learn the princip●es of Rel●gion , and tea●heth them how to call upon God , and give him thanks for all his mercies : She acquainteth them with the sins of their depraved natures , and laboureth to humble them in the sense th●reof : She opene●h to them the Doctrine of mans salvation by Christ , and the necessity of a new birth , and of a heavenly nature : She disgraceth all sin to them , especially the radical master-sins , even ignorance , unbelief , selfishness , pride , sensuality and voluptuousness , the love of this world , and unholiness of heart and life : She sweetly and seriously insinuateeth into them the love and liking of faith and holiness ; and frequently enlargeth her spèech to them of the Greatness , Wisdom , and Goodness of God , and what he is to man , and how absolute●y we owe him a●l the service , obedience and love , that our faculties can possibly perform : She sweetneth their thoughts of God and Godliness , by telling them what God hath done for man , and what he will be to his own for ever : and by acquainting them with the reasons of a holy life , and the folly of ungodly men , and what a beastly thing it is to be sensual , and to pamper and please this flesh , which must shortly turn to dust , and to neglect a soul which must live for ever . She remembreth them oft that th●y must die , and telleth them how great a cha●ge death makes , and how the charge of Regeneration must prepare us for it : She op●●●eth to ●hem the blessedness of holy souls , that shall be for ever with the Lord , and the misery of the damned , who cast away themselves , by the wilful neglect of the tim● of their visitation . In a word , it is her dai●y care and calli●g , to prepare her children for the service of God , and to be blessings to the world in their generation , and to be happy themselves for evermore : and to destroy and prevent that sin and wickedness , which would make them a plague and curse in their generation . Her meals are not lxurious nor long , nor her feastings unnecessary , to the wasting of estate , or precious time ; but seasonable , frugal , charitable and pious , intended to promote some greater good . She keepeth up the constant performance of religious duties in her family ; not m●●king God with formal complement ; but wo●sh●pping him in reverence and serious devotion , reading the holy Scriptures , and seriously calling upon God , and singing to him Psalms of praise . If her mind need recreation , she hath some profitab●e history , or other fruitful books to read , and variety of good works , and a seasonable diversion to the affairs of her family , instead of Cards and D●ce , and the abused fooleries of the sensual world : When she is alone , her thoughts are f●uit●ul to her self ; either examining her heart and life , or looking seriously into eternity , or rejoycing her soul in the remembrance of Gods mercies , or in the foresight of endless blessedness with him , or in stirring up some of his graces in her soul. When she is with others , her words are savoury , sober , seasonable ; as the oracles of God for piety and truth , tending to edification ; and to administer instruction and grace to the hearers , and rebuking the idle ta●k , or filthy scurrility ? ●r backbiting of any that would corrupt the company and discourse . At evening she again returneth to the more solemn worshipping of God , and goeth to rest , as one that still waiteth when she is called to rest with Christ , and is never totally unready for that call . Thus doth she spend her daies , and accordingly doth she end them , being conveyed by Angels into the presence of her Lord , and leaving a precious memorial to the living , the poor lamenting the loss of her charity , and all about lamenting the removal of a pattern of piety and righteousness , and loving holiness the b●tter , ●or the perfume of such a heavenly and amiable an example . On the other side , how d●fferent is the life of the sensual Ladies and Gentlewomen to whom I am now writing . When they have indulged their sloth in unnecessary sleep , till the precious morning hours are past , they arise with thoughts as fruitless as their dreams : Their talk and time , till almost half the day is gone , is taken up only about their childish trifling ornaments : so long are they dressing themselves , that by that time they can but say over , or joyn in a few formal words , which go for prayer , it is dinner time ( for an Image of Religion some of them must have , lest conscience should torment them before the time . ) And when they 〈◊〉 sate out an hour or two at dinner , in gratifying their appetites , and in id●e talk , they must spend the next hour in talk , which is as idle : A savoury word of the life to come , must not trouble them , nor interrupt their fleshly converse : Perhaps they must next go to Cards or Dice , and it may be to a Play house , or at least , on some uprofitable visitation , or some worthless visitors that come to them , must take up the rest of the afternoon , in frothy talk , which all set together comes to nothing , but vanisheth as smoak : And they chuse such company , and such a course of life , as shall make all this seem unavoidable and unnnecessary , and that it would run them into contempt and great inconveniences if they did otherwise . If they look after their affa●●s , it is meerly through covetousness : But more usually they leave that care to others , that they may do nothing that is good for soul or body : They use their servants , as they do their beast● , for their service only ; and converse with them as if they had no souls to save or lose : They teach them by their example to speak vainly , and live sensually , and to forget the life to come : Their children they love but as the bruits do their young : They teach them how to bow and dance , and carry themselves decently in the sight of men ; but never labour to heal their souls of ignorance , unbelief and pride ; nor open to them the matters of everlasting consequence : But rather perswade them that serious holiness is but hypocrisie , and the obedience of Gods Laws is a needless thing . They teach them by their example to curse , and swear , and lye , and rail , and to deride Religion , or at least , to neglect God , and life eternal , and mind only the transitory vanities of this life : They leave them to Satan , to wicked company and counsel , and to their fleshly lusts and pride , and when they have done , take care only to get them suffi●ient maintenance , to feed this sensual fire while they live : They train them up for the service of sin and Satan , that at age they ; may have Igno●ance and Vi●e s●fficient to make them the plagues and misery of their Country , and to engage them in enmity against that Gospel and Ministry which is against their lusts ; that rebelling against Christ , they may have at last the reward of Rebels , instead of salvation . In a word , they do more against their poor childrens souls , than all their enemies i● the world ; if not more than the Devil himself could do , at least ▪ they most eff●ctually serve him , for their childrens damnation . Thus do they spend their daies , and at night conclud● them as carelesly as they begun them : And at death ( without a true conversion ) shall end them as miserably as they spent them sinfully : And while they are pampering their flesh , and saying , I have enough , I will eat , d●ink and be merry , they suddainly hear , Thou fool , this night shall thy soul be required , and then whose shall all this be which thou possessest , Luke 12.19 , 20. And when they have a while been cloathed in Purple and Silks , and fared s●mptuosly every day , th●y must hear at last , Remember that thou in thy life time receivedst thy good things , and Lazarus evil things : but now he is comforted , and thou art tormented . And when the Time which they now despise is g●ne , O what would they give for one other year or hour of such time , to do the work which they now neglected , Luk. 16.24 , 25 , 26. Matth. 25.8 , 9 , 10 , 11 , 12. Is there not a great difference now between these two sorts of persons , in the expence of Time. And is it any wonder if there be a difference in their rewards . In Matth. 25.30 . It is not on●y [ cast the whoremonger , the drunkard , the perjured , the persecutor ] but [ cast the unprofitable servant into outer ●arkness ; there shall be weeping a●d gnashing of t●eth . ] Compare , I beseech you , the Time which you spend , 1. In idleness . 2. In excessive sleep . 3. In adorning you . 4. In feasting and long meals . 5. In curiosity and pomp , employing most of your servants time in impertinences , as well as your● own . 6 In excessive wordly cares . 7. In vain company and idle talk . 8. In vain thoughts . 9. In sensual recreations , in cards , dice , huntings , hawkings , playes , Romances , fruitless books , &c. I say compare this Time , with the Time which you spend in examining your hearts and lives , and trying your title to eternal life , in bewailing sin , and begging mercy of God , and returning thanks and praise to your great Benefactor , in instructing your children and servants , in visiting the sick , relieving the poor , exhorting one another , in meditating on Eternity and the way thereto , in learning the word and will of God , and in the sanctified labours of your outward calling ; and let your consciences tell you , which of these hath the larger share ? And whether those things which should have none , and those which should have little , have not almost all ? And whether God have not only the leavings of your flesh ? Gentlemen and Ladies , I envy not your pleasures : I have my self a body with its proper appetites , which would be gratified , as well as you ? And I have not wanted opportunity to grat●fie it . If I thought that this were the most manly life , and agreeable to reason , and that we had no greater things to mind , I could thus play away my Time as you do . But it amazeth me to see the worlds stupidity that people who are posting away unto Eternity , and have so much to do in a little time , and of such unconceivable importance , can yet waste their dayes in sleeping , and dressing , and feasting , and complementing ; in pastime and playes , and idle talk , as if they were all but a dream , and their wits were not so far awakened as to know what it is to be a MAN. And to increase our pity , when they have done they ask , [ What harm is there in cards and dice , in stage-playes and Romances ? Is it not lawful to use such and such recreations ? ] suppose they were all unquestionably lawful , Have you no greater matter that while to do ? Have you no more useful Recreations ? that will exercise your bodies and minds more profitably , or at least with less expence of Time ? To a sedentary person , Recreation must be such as stirs the Body : To a Labouring person , variety of good books and pious exercises is a fitter recreation than cards and dice. Is your Recreation but as the Mowers whe●ting of his sythe ? no oftner , nor no longer than is necessary to fit you for those Labours and duties , which must be the great and daily business of your lives ? If this be so , I am not reprehending you ; But I beseech you consider , Have you ●o● souls to regard as well as others ? Have you not a God to serve ? and his word and will to learn and do ? Have you not servants and children to instruct and educate ( And O what a deal of labour do●h their ignorance and obstinacy require ? Have you not death and judgement to prepare for ? Have you not an outward calling to follow ? ( Though I say not that you must do the same labours as the poor , I say that you mast labour and be profitable to the Common-wealth ) Have you not many good works of Charity to do ? And will you leave the most of this undone , and waste your time in playes , and cards , and feasts , and idleness , and then say [ what harm is in all this ? and are they not lawful ? ] O that the Lord would open your eyes , and shew you where you must be ere long , and tell you what wo●k you have here to do , that must be done , or you are lost for ever ; and then you would easily tell your selves , whether playing and fooling away precious Time be lawful for one in your condition ? If your servan●s leave most of their work undone , and spend the day in cards , and stage-playes , and feasting , an● in merry chat , and then say , Mada● , are not cards , and playes , and jesting lawf●l ? ] Will you take it for a satisfactory answer ? And is it not worse that you deal with God ? It is a most irrational and ungrateful errour , to think that you may spend one hours time the more in Idleness , because that you are Rich. The reason were good , if labour were for nothing but to supply your own bod●ly necessities : But do you not believe that God is your Lord and Master ? and that he giveth you not an hours time in vain , but appointeth you work for every hour ? ( except your necessary rest ; ) And that your time and wealth are but his talen●s ? And bethink your selves whether a servant may say , I will do less work than my fellow servants , because I have more wages ? And whether you may do less for God , because he giveth you more than others ? But of this I have said so much in my Preface to my Book called [ The Crucifying of the world ] that I shall now dismiss it . And what I have said especially to the Rich , ( who think their loss of Time no sin , ) I must say also to all others , O value Time before it 's gone ! Use it before it 's taken from you ! Dispatch the work that you were made for : Repent and turn to God unfeignedly : Prepare for death without delay : Time will not stay ; nor will it ever be recovered : Were it not lest I should write a Treatise instead of a Preface , I would especially press this on all these following sorts of people . 1. Those that are young , who have yet the flower of their Time to use , that they cast it not away on child●sh vanity or lust● . 2. Those that have lost much Time already , that they shew the sincerity of their Repentance , by Redeeming the rest , and lose no more . 3. Those that are yet ignorant , ungodly and unprepared for death , and the world to come ; O what need have these to make haste , and quickly get into a safer state , before their Time be at an end . 4. Those that in sickness resolved and promised , if God would recover them , to redeem their Time. 5. The weak and aged , who nature and sickness do call upon to make haste . 6. The poor and servants , whose opportunities for spiritual means are scant , and therefore have need to take them when they may ; especially on the Lords day . Those that live under excellent helps , and advantages for their souls ; which if they neglect , they may never have again . 8. And those that by Office or Power have special opportunity to do good . All these have a double obligation to value and redeem their Time. But because in my Book called NOW or NEVER , I have already urged these to dilige●ce , I shall only add this one request , to sportful Youth , to sensual B●uites , to the idle sort of the Gentry , to impenitent loyterers , to Gamesters , and to all that have Time to spare , that they will soberly use their reason in the answer of these following Questions , before they proceed to waste the little Time that is remaining , as vainly as they have done the rest . And I earnestly beseech them , and require them , as in the sight and hearing of their Judge , that they deny me not so friendly and reasonable a suit . Quest. 1. Do you consider well the shortness and uncertainty of your Time ? You came but lately into the world , and it is but a very little while till you must leave it . The glass is turned upon you : and it is uncessantly ●unning . A certain number of motions your Pulse must beat , and beyond that number it shall not be permitted to strike another stroke . Whatever you are thinking or saying , or doing , you are posting on to your final state : And O how quickly will you be there ! suppose you had seventy years to live , how soon will they be gone ? But you are not sure of another hour . Look back on all your Time that is past , and tell me whether it made not haste ? And that which is to come , will be as hasty . Will not the tolling of the Bell instruct you ? Will not graves and bones , and dust instruct you ? While many are hourly crouding into another world , will conscience permit you to be idle ? Doth it not tell you what you have to do , and call upon you to dispatch it ? Can you play away your time , and idle it away , whilest the bell is tolling , whilest the sick are groaning , whilest every pulse and breath is telling you , that you are hasting to your end ? Do you consider what a wonder of providence it is , that all your humours , parts and organs , that so many arteries , nerves and vains , should be kept in order one year to an end ? If you have no pains or sickness to admonish you , do you not know what a fragile thing is fl●sh ? which as the flower fa●leth , doth hasten to corruption and to dust ? How short is your abode in your present dwelling like to be , in comparison of your abode in dust and darkness ? And can you have while now to waste so many hours , in the adorning , the easing and the pampering of such a lump of rottenness , and forget the part that lives for ever ? Must you stay on earth so short a time , and have you any of this little time to spare ? Yea so much of it as you daily waste , in idleness , play and vain curiosity ? Quest. 2. Do you sober●y consider , what work you have for all your time ? and on how important a business you come into the world ? Believe it , O man and Woman , it is to do all that ever must be done , to prepare for an everlasting life ? Endless Joy or misery is the certain reward , and consequent of the spending of your present Time ! And O that God would open your eyes , to see how much you have to do , in order to this eternal end ! You have ignorant minds which must be instructed , and knowledge is not easily and quickly got ! Poor Ministers of Christ can tell you that , who with many years labour can scarce bring one half a Parish to understand the very Principles of the Christian Religion . You have souls depraved by original sin , and turned from God , and enslaved to the world and flesh ; and these must be renewed and Regenerate : You must have a new and holy nature , that you may have a new and holy life . How many false opinions have you to be untaught ? How many weighty lessons to learn ? How many pernicious customs to be changed ? How many powerful corruptions to be mortified ? How many temptations to be overcome ? How many graces to be obtained ? and then to be exercised , and strengthened , and preserved ? Is it easie to get a solid faith ? a tender heart ? a faithful conscience ? a fervent desire and love to God ? a quieting confidence and trust ? a well guided zeal ? and preserving fear ? an absolute resignation , self-denyal and obedience ? a hatred of all sin ? a love to holiness ? a fitness and ability for every duty ? a love to our neighbour as our selves ? a true love to our enemies ? a contentedness with our condition ? a readiness and joyful willingness to die ? a certainty of the pardon of all our sins , and of our title to e●ernal happiness ? a longing after the coming of Christ ? a publick spirit , wholly devoted to the common good ? Is it nothing to do all that whi●h y●u ●ave to do , in meditation , in self-examinati●n , ●● prayer , in educating children , in teaching and governing your families ; in all duties of your other relations ? to superiours ? to inferiours ? to equals ? to neighbours ? to enemies ? to all ? Is it nothing to order and govern your hearts ? your thoughts ? your passions ? your tongues ? Alas , sirs , have you all this to do ? and yet can you have while to sl●g , and game , and play and fool away your Time ? If a poor man had but six pence in his purse , to buy bread for himself and for his family , and would give a groat of it to see a Poppet-play , and then dispute that Poppet-playes are lawful , how would you judge of his understanding and his practice ? O how much worse is it in you ( as the case is more weighty , ) when you have but a little uncertain Time , to do so much , so great , so necessary works in , to leave it almost all undone , and throw away that Time , on cards and playes and sensuality and idleness ? I tell you , Time is a most pretious thing : more pretious than gold , or jewels , or fine cloaths ; and he is incomparably more foolish , that throws away his Time , than he that throws away his gold , or trampleth his cloaths or ornaments in the dirt . This , this is the foolish pernicious prodigality . Quest. 3. Have you deeply considered that everlasting condition is , which all your Time is given you to prepare for ? Doth it not awaken and amaze thy soul , to think what it is to be for ever ; I say , for ever , in Ioy or Misery ? in Heaven or Hell ? one of these will certainly and shortly be thy portion , whatever unbelief may say against it ? O what a heart hath that stupified sinner , that can ●idle away that little Time , which is allotted him to prepare for his everlasting state ? That knoweth he shall have but this hastly life to win or lose eternal Glory in , and can play it away as if he had nothing to do with it ? and Heaven and Hell were indifferent to him ? or were but insignificant words ? Quest. 4. What maketh you so loth to dye , if Time be no more worth than to cast away unprofitably ? The worth of Time , is for the work that is to be done in Time ? To a man in a palsie , an Apoplexie , a madness , that cannot make use of it , it is little worth ; If you were sick and like to die this night , would you not pray that you might live a little longer ? I beseech you cheat not your souls by willful self-deceit . Tell me , or tell your consciences , How would you form such a prayer to God for your recovery if you were now sick ? Would you say , Lord give me a little more Time to play at cards and dice in ? Let me see a few more Maskes and playes ! Let me have a little Time more to please my flesh , in idleness , feastings and the pleasures of worldliness and pride ! Did you ever find such a prayer in any Prayer book ? Would you not rather say , Lord vouchsafe me a little more time to repent of all my loss of time , and to redeem it in preparation for eternal life , and to make my calling and election sure ? And will you yet live so contrary to your prayers , to your consciences , and to reason it self ? Quest. 5. Is the work that you were made for hitherto well done ? Are you regenerate and rènewed to the Heavenly nature ? Are you strong and stablished in grace ? Have you made sure of pardon and salvation ? Are your hearts in Heaven ? and is your daily coversation there ? And are you ready with well grounded hope and peace , to wellcome death , and appear in judgement ? If all this were done , you had yet no excuse for idling away one day or hour , because there is still more work to do , as long as you have time to do it . ( and if this were done , you would have that within you , which would not suffer you to cast away your time . ) But for these men or women to be passing away Time in ●loth or vanity , who are utterly behind hand , and have lost the most of their lives already , and are yet unregenerate , and strangers to a new and heavenly life , and are unpardoned and in the power and guilt of sin , and unready to die , and shall certainly be for ever lost , if they die before that grace renew them , I say again , for such as these to be sporting away their Time , is a practice which fully justifieth the holy Scriptures , when they call such persons , Fools , and such as have no understanding , unless it be to do evil , and succesfully destroy themselves . Quest. 6. Do you think if you neglect and lose your Time , that ever you should come again into this world , to spend it better ? If you idle away this life , will God ever give you another here ? If you do not your work well , shall you ever come again to mend it ? O no sirs , there is no hope of this . Act this part well , for as you do it , you must speed for ever ; There is no coming back to correct your errours . I have elsewhere told you , that it must be Now or Never . And yet have you Time to spare on Vanity ? Quest. 7. Do you mark what dying men say of Time , and how they value it ? ( unless they be blocks that are past feeling . ) How ordinarily do good and bad then wish , that they had spent Time better , and cry out , O that it were to spend again ? Then they are promising , O if it were to do again , we would spend that time in heavenly lives , and fruitful obedience , which we spent in curiosity , idleness and superfluous sensual delights Then they cry , O that God would ●enew our Time , and once more try us how we will spend it . Alas sirs , why should w●se men so much differ in health and sickness ! Why should that time be vi●ified now , which will seem so precious then ? Quest. 8. How think you the miserable souls in Hell would value Time , if they were again sent hither , and tryed with it again on the terms as we are ? Would they feast it away , and play it away as you do now ; and then say , Are not playes and cards and feasting lawful ? Every fool will be wise too late , Matth. 25 . 3● 8 , 11. Bethink you what their experience teacheth them , and let warning make you wise more seasonably , and at a cheaper rate . Quest. 9. Do you believe that you must give an account of your Time ? and that you must look back from Eternity on the Time wh●ch you now spend ? If you do , what account will then be most comfortab●y to you ? Had you not rather then find upon your accounts that all your hours have been spent to the best advantage of your souls , than that abundance of them have been cast away on fruitless toyes ? Will you have more comfort then in the hours which you spent in Heart-searching , and H●art-reforming and learning and practising the word of God , or in those which you spent upon needless sports , curiosity or idleness ? Do now as you would desire you had done . Quest. 10. How do you now wish that you had spent the Time which is already past ? Had you not rather that it had been spent in fruitful holiness and good works , than in idleness and fleshly pleasures ? If not , you have not so much as a shadow of Repentance ; and therefore can have no just conceit that you are forgiven ? If yea , then why will you do that for the Time to come , which you wish for the time past that you had never done ? And hereby shew that your Repentance is hypocritical , and will not prove the pardon of your sin ? For so far as any man truly Repenteth , he is resolved not to do the like , if it were to do again , under the like temptations . Quest. 11. Do you know who attendeth you while you are loitering away your Time ? I have elsewhere told you , that the patience and mercy of God is waiting on you : that Christ is offering you his grace , and the holy spirit moving you to a wiser and a better course ; that Sun and Moon and all the Creatures here on earth , are offering you their service : Besides Ministers and all other helpers of your salvation : And must all these wait upon you while you serve the flesh , and vilifie your Time , and live as for nothing ? Quest. 12. Do you consider what you lose in the loss of Time ; That time which you are gaming or idling away , you might have spent in entertaining grace , in heavenly converse , in holy pleasures , in making your salvation sure . And all this you lose in your lose of Time : which all your sports will never compensate . Quest. 13. Is the Devil idle while you are idle ? Night and day he is seeking to devour you : And will you , like the silly bird , sit chirping and singing in your wanton pleasures , when the Devils gun is ready to give fire at you ? If you saw but how busie he is about you , and for what , you would be busier your selves for your own preservation , and less bu●ie in doing nothing than you are . Qu●st . 14. Do you really take Christ , and his Apostles and Saints , to be the fittest pattern for the spending of your time ? If you do not , why do you usurp the name of Christians : Is he a Christian who would not live like Christians ? or that taketh not Christ for his Master and Example ? But if you say , Yea ; I pray you then tell us how much Time Christ or any of his Apostles , did spend at cards , or dice , or stage-playes ? how much ●n curiosity about dressing and superfluous ornaments , about unnecessary pomp and courtship ; how much in sluggishness , idleness and vain discourse ? or how much in furnishing their bodies , their attendants , their habitations with matter of splendour and vain glory ? Did they waste so much of the day , in nothings , and need-nots as our slothful sensual Gentry do ? Or did they not rather spend their time in holy living and fervent praying , and in doing all the good they could to the souls and bodies of all about them ? and in the labours of a lawful bodily employment ? Write after this copy ; rather than after that which is set by the sensual fools of the world , if you make any account of Gods acceptance ! Do as the Saints did , if you will speed as they ; or else for shame never honour their names and memorials to your own condemnation ! If you will spend your Time as the flesh and the world teach you , rather than as Christ hath taught you , you must look for your payment from the flesh and the world . And why then in Baptism did you renounce them and vow to follow Christ ? Be not deceived , God is not mocked , for whatsoever a man soweth , that shall be also reap ; For he that soweth to his flesh , shall of the flesh reap corruption : but he that soweth to the spirit , shall of the spirit reap life everlasting , Gal. 6.7 , 8. Bethink you what the reason was that the ancient Fathers and Churches , so much condemned the going to the spectacles of Theaters ; and why the Canons made it such a crime for a Minister to play at dice ( Read Dr. Io. Reignolds his cloud of witnesses of all sorts against stage-playes . ) Reader , if thou think this counsel or reprehension too precise or strict , grant me but this resonable request , and I have my end [ Live in the World but with a soul that is awake , that soberly considereth what haste Time maketh , and how quickly thy glass will be run out ; how fast death is coming , and how soon it will be with thee ? What a work it is to get a carnal unprepared soul to be renewed and made holy , and fitted for another world ; What a terrible thing it will be to lie on a death-bed with a guilty Conscience , unready to die , and utterly uncertain whither thou must next go , and where thou must abide for ever ! Foresee but , what use of thy present times will be most pleasing or displeasing to thy thoughts at last , and spend it now but as thou wilt wish thou hadst spent it ; and value it , but as it is valued by all when it is gone ; Use it but as true Reason telleth thee will make most to thy endless happiness , and as is most agreeable to the ends of thy Creation and Redemption ; and as beseemeth that man who soberly and often thinketh what it is to be either in Heaven or Hell for ever , and to have no more but this present short uncertain life , to decide that question , [ which must be thy lot ? ] and to make all the preparation that ever must be made for an endless life ] I say , do but thus lay out thy Ti●e as Reason should command a Reasonable creature , and I desire no more . I have warned thee in the words of truth and faithfulness ; The Lord give thee a heart to take this warning ! Thy compassionate Monitor , Rich. Baxter . Sept. 23. 1667. THE REDEMPTION OF TIME . Ephes. 5.16 . Redeem the Time , because the dayes are evil . WHilest I bethought my self of a portion of holy Writ to treat upon , that might hold some agreement with the present season ; this short sentence offered it self unto my mind . At the first I rejected it as impertinent , but after a second and more serious view , methought it was the most fit Scripture that I could make choice of , on this occasion : for howbeit it hath pleased the common sort of men , to stile these festival dayes with the name of good times ; yet by reason of the gross abusage , to which the corruption of men hath made them subject , they may very well receive an alteration of their title , and in a quite contrary phrase , be termed evil dayes ; yea , and that in the highest degree of all , the worst of dayes . Now in this time wherein time is so lavishly mis-spent , I hope it cannot seem unconvenient , or untimely , to give a brief exhortation concerning the right use of Time. These words which I have read , lead us into that path : being part of an exhortation begun in the former verse . There in general he had exhorted them to be most strictly carefull of their wayes , and to direct their course of life in such respective sort , as they might deserve the name of wise , not unwise men : commending herein unto them and us , that very strictness and preciseness , wherewith the world hath now long since pickt a quarrel and fallen out . And because this was but a general rule , he seconds it with some particulars , by which we may be led on to the like instances in other matters . The first of these specials is placed in the well disposing o● Time , in this verse : Where having set down the duty of Christians in this behalf , he backs it with a reason ; which in it self and to a spiritual understanding , is most sound and firm ; but to the carnal judgement of a carnal man , is void of all soundness and reason . The duty is , to buy out the Time , to traffique with it , as men do with wares ; and when it is in other mens hands ( as I may say ) to give something ( yea , any thing ) that we may get it into our own hands for good uses . He means , that we should use our greatest care and diligence ( even that which we would employ in matters most nearly concerning us ) to win all the time we possibly can , for the duties of Religion and Godliness . His argument to confirm this exhortation , is taken from the contrary , ( if we look on it with a carnal eye , it will seem inconsequent , halting , and not able to bear up the Conclusion ) it is , because the days are evil : that is , the customs and manners of the greatest part of men that live , are wicked and lewd . Now because the number and rout of the world is so strongly bent to all manner of ungodliness , as that they have even tainted the time itself , and corrupted the very dayes ; the Apostle would therefore have the Ephesians , and all other Christians so much the more industrious , to take all seasons and occasions for the bettering of themselves . Because other men are naught , and stark naught , therefore ought faithful Christians to be good , and very good , and to turn all opportunities to this end and use , that they may be furtherances to make them good . The world would have framed a more crooked conclusion from this ground , and have said , Because men are so generally and extremely bad , ( for that is noted in saying , the days are evil ) we must therefore needs strain courtesie a little , and not be too strict , lest we should be over much different from other men , and incur the by-name of Singularists . But the Apostle telleth us , that because the waves of men are excessively disordered , and full of naughtiness , we should bestow so much the more pains , that we might not be carried down the violent stream and deluge o● unsanctified living ; and unto this intent should earnestly watch , and diligently take all good occasions of getting and doing good . You see in part the meaning of this short sentence , which containeth a few words indeed , but is stuft full of worthy matter , which ( according as my weakness can attain ) I shall strive to spread before your eyes , unfolding it in such manner , as that you may perceive the things , that lay therein closely wrapped up before . Doct. The point which the words offer to our consideration at the first sight , is this , That all Christians ought to be very good husbands for their time . Good hours and opportunities are merchandize of the highest rate & price : and whosoever will have his soul thrive , must not suffer any of these bargains of Time to pass him , but must buy up , and buy out all the minutes thereof . No man of trade can be more careful to chaffer , and deal in the most gainful things that pertain to his occupation , than we should be to deal in this ware of Time , wherein every Christian is , or should be a well taught and practised dealer . As such kind of men ( if they can either make mony themselves , or borrow it of their friends , yea ; or else ( such is the greediness of men ) ( take it up of the Usurer ) will not let slip any commodity wherein they have skill , and are perswaded that it will bring in large profit within a short time of return : so should every good man use all diligence ( for diligence is in stead of mony here , and care in stead of coin ) to gain every day , every hour , and every minute , ( so much as may be possible ) from all unprofitable actions , and over-worldly affairs , to bestow the same on the duties of Religion and godliness . This being such a parcel of ware , as if it be wisely bestowed , when it is heedfully gotten , will come i● again with both hands full of profit for recompence of ones pains taken i● that behalf . This self-same exhorta●tion , this same Apostle delivers in s● many words unto the Colossians , whe● he saith , Walk wisely towards them that are without , and redeem the time ▪ Col. 2 , 5. See how Paul , an old beaten and experienced dealer in these matters for the soul , doth neither forget nor neglect to teach his apprentices ( as I may call them ) the very secrets and mysteries of the trade of good living , whereof this is one , even the thrifty laying out and getting in of time : which being repeated to the Colossians , ( as well as delivered to these Ephesians ) comes with a double charge upon our minds , to make us heedful in these bargains . And that excellent petition of Moses ( the man of God ) doth mean nothing else but this , when in other words he saith , Teach me so to number my days , that I ●ay apply my heart to wisdom , Ps. 90. ●2 . For he means , that God would enable him with grace , so seriously to consider of the shortness of this life , and the transitoriness of this present world ; as that he might take all occasions , and use all means to bend his heart to the seeking and obtaining of the true knowledge of God and himself , and so the true fear of God , which is the beginning of wisdom . And the want of this husbandry Christ doth mournfully lament in the City of Ierusalem , setting out unto us also the grievous and dismal effects and consequents of this heedlesness , in regard of taking time , and using the fit opportunity : O ( saith he ) if thou hadst even known , at the least in this thy day , those things that pertain unto thy peace ! but now are they hid from thine eyes , &c. Luke 9.42 . as if he had said , Hitherto thou hast had the means to learn what made for thy good , and what might have prevented thy ruine ; and if thou hadst but even at this last hour marked and considered them , thou mightest have escaped these fearful judgements : but now that thou hast been all this while wanting to God , he will hereafter be wanting to thee ; thou shalt never have any true knowledge of these things , nor ever avoid these miserable calamities . Because they did not use time , whilst time did serve , to repent and turn to God , therefore after , it was too late , God would not hear them nor help them . They that refuse the good offer of a good bargain from God , shall not have this bargain offered again at their pleasure : yea God will not deal with them at their leisure , that would not deal with him at his leisure . And Wisdom ( in Solomon's wise book of Proverbs ) speaks to this effect of ungodly men , Prov. 1.24 , 25 , 26 , 27. That when their misery comes , she will laugh at them , because when she gave her good instructions to prevent this misery , they laughed at her . The neglect of taking the fit time and occasion to follow Wisdom's wholesome counsel , and to come when she calls , plungeth scornful men into such a depth of misery , as that there is no means of recovery . For when wisdom laughes a man to scorn , whither shall he repair for succour ? And to this intent ( of husbanding our time well ) notable is the saying of the same Apostle in another place , bidding us , whilst we have time , do good to all , Gal. 6.10 . as much as if he had told us , that time must so much the rather be bestowed in doing good , ( and then it is redeemed ) because we have no such great store of it , as we do foolishly imagine . The vessel of time is not so full , ( as most men dream ) nay , it will soon come to the bottom : 't is then wisdom to spare betime , and not in the very dregs and lees . All these places do in most plain manner confirm the point , viz. that every Christian must be very saving and thrifty of his time , that is , must convert all occasions to the good of his soul , and furthering of his reckoning , not suffering by his will any hour or minute ( more than needs must ) to be laid out in any thing , but matters that may fit him for a better life . This is in truth to have ones conversation in Heaven , when one upon the least occasion is ready to make one step further thitherwards : when one gives all his time to God , but so much as may be more especially to religious exercises , and such things as do after a peculiar sort make for a better life ; not letting slip any means of furtherance , that is offered him this way . Now for your better direction in this saving thrift , and for the more full understanding of this point , and more ●●sie practising of this needful duty , ●● purpose to stand some while in shew●●g these two things . First , from that time is to be redeemed . Secondly , what the time is which must be redeemed . For the first , we must understand , that there be five Hucksters of time , very Cormorants and Ingrossers of this precious ware , which betwixt them ( for the most part ) get up all the hours of mens lives , not suffering the soul to enjoy so much as an hour for its own use , upon the best occasion to benefit it self . These thieves , when I have told you their names , I will discribe more at large . They be , 1. Vain sports . 2. Vain speeches . 3. Immoderate sleeping or sluggishness . 4. Vain thoughts . Lastly , Immoderate following of worldly businesses and affairs . Play , ●watling , sleeping , foolish thinking , excessive rooting in the earth . Now for these fond sports ( amongst which I comprehend riotous feasting and belly-chear , a companion 〈◊〉 gaming , for the most part , and als● that trifling and womanish diseas● of curiousness in putting on apparel for these ( I say ) it is easie to prov● that they do eat up these good hours which otherwise would much inrich the soul of man. Solomon ( th● wisest of meer men that lived sin●● Adam ) hath set it down as a su●●● rule ( that never fails , scarce ever admits exception ) That he which love● pastime shall be poor , and he that love● wine and oyl shall not be rich , Prov. 21.17 . If this saying be understoo● only of the body , it is most true for these things will make a man extremely reedy in the midst of larg● possessions , and plenteous revenues ▪ But if we apply it to the soul , ( as see no cause why it may not be applied to both ) it is most universally true . He that is so wedded to his pleasures , and besotted upon vai● ●elights , as that the current of his ●●fe is carried that way , or else too ●reat a part of the stream is turned ●hither ; shall be destitute of under●tanding , shall have a naked , ragged , ●●atter'd soul : and that comes , because he hath not used his time well , by the right employment whereof he might have got wealth for his better part ; I mean , unto his mind and heart . A threed-bare heart , needy of knowledge , comes from a voluptuous life stuffed with pleasures . And the Prophet Isaiah cries out , Chap. 5.12 . with a woful and a better cry against those which had the Timbrel , the Pipe , and the Harp in their feast , but would not regard the work of the Lord : all their dayes were taken up in eating and drinking , in banqueting and feasting , in good chear and merry-making ; so that there was no time to meditate and think on those afflictions , whereby God did warn them to repentance and amendment ; which is most contrary to this duty of redeeming the time for all this time is even lost and cast away . And had we no other proo● than our own experience in this behalf , would it not manifestly convince , that he which desires to redeem the time , must flie these vain delights and sports ? For do we not plainly see , what a canker it is in a number of mens lives ? when ( many days ) they bestow three or four hours together , yea , half the day , if not the whole , in Dicing , Carding , Bowling , Shovel-board , of the like idle ( if not wicked ) exercises ? doth not this waste and pour forth time over-lavishly ? Or can that man have so much rest and quiet , or so much fitness and opportunity to do good to his soul , as his wise care in cutting off these needless recreations , or vexations rather , would have afforded him ? For these vain pleasures are n●t alone mischievous hinderers of this thrift , in ●hat they consume the very hours ●hemselves , but as much , or more also , in that they dissettle the heart ; and pull the affections out of joynt : so that a man is driven to take as much pains to set his heart to a good exercise , as would well have dispatched the duty , had he not been thus unfitted . Now what a miserable loss is it when a man is robbed of his time , and of his heart both at once ? and by both kept from reading , praying , medi●ating , examining his heart ; or any such good exercise for his souls advantage . Wherefore if any man would so prevent these vain and foolish sports , that they should not spoil him of his heart and hours : let him observe these two rules in his sports , and then he shall do well in these respects . First , ( this being presupposed , that he do not use any recreations , but those which he can prove to be in themselves lawful : ) First , I say , for the beginning of recreation ; let every man know , that recreation must follow labour , for the most part : or 〈◊〉 at any time it go before it , it must be very little , only to fit one for labour . The Lord allows a man no sport● ( though never so lawful in it self ) until such time as his body or mind do stand in need of it ; chiefly when they have been busied in some such honest affairs , as by wearying them , have made them unfit to further labour , so that they must again be fitted there●o by recreation . Until pains-taking have made the body or mind not so well able to take pains , there is no allowance ordinarily for r●creation . All our sports and recreations , if we will use them well ( I speak of those which are lawful ) must be to our body or mind ; as the Mowers whetstone or rifle is to his Sythe , to sharpen it when it grows dull . He that when his Sythe is dulled , will not ( upon a desire to do more work ) take time to whet it , shall cut less , and with more pain , and more unhandsomely than he need ●o do ; so he , that when his body or mind is tyred or heavy , will not use some honest refreshing , shall do less , and with less dexterity than he might . But on the other side , if the Mower should do nothing from morning to noon , or from noon to night , but whet , whet , whet , rubbing his Sythe , he would both marr the Sythe , and be counted an idle work-man also , for losing his dayes work ; so he that will run after the most honest delights , when neither the weariness of his body , nor heaviness of mind requires the same ( but only upon a fond lust or longing after them ) shall in time destroy his wit and strength , and in the mean seas●n marvellous unthriftily mis-spend his time . Therefore let not a man begin the day with play , though never so lawful , unless his body 〈◊〉 mind require some necessary exercis● to make it more apt for his calling He that sets into the day sportingly shall be sure to go through it , eith●●●umpishly or sinfully , much more 〈◊〉 he spend all the day from morning to night in playing ; let it be never so much holy-day , or have he what other excuse he will. This rule is for beginning of sports . The second is for the measure and continuance of them , where this is a general and a firm direction ; that it is not lawful for a man in an ord●nary course , to spend more time in any pastime , upon any day , than in religious exercises . I mean chiefly private religious exercises ; I say , it is utterly unlawful to bestow a larger time any day upon the most lawful delight , than in private religious exercises , or at least in a customable course so to do . This is plainly proved by that which Christ speaks to 〈◊〉 , saying , Mat. 6.33 . First seek ●he Kingdom of God , and the righteousn●ss thereof . You see here commanded to prefer the seeking of Hea●en , before any oth●r thing whatsoever ; ●o let that have the chief place in our souls , and in our lives . Now he that first seeks the Kingdom of Heaven , cannot bestow more time in sports of any sort , than in those things which do directly make for the obtaining , of eternal life , and that righteousness which will bring one thereunto ; such as are , hearing and reading the Word , praying , meditating , examining the heart , conferring , and the like . And surely this is a most equal thing , that the most needful duty should have the most time bestowed upon it . Yea , and it is a most easie rule to all sorts of men , that have seasoned their hearts with the true fear of God. For if a mans calling lye in bodily works , then the very ●●●rcises of Religion are a refreshing to his body , in that he doth for the space while they continue , desist from his bodily labour , ( and his calling affords sufficient stirring of the body for health ; ) so that if he be religiously minded , and have indeed set his delight on God , he may well give as much time to these actions , as to any carnal sports . But if any mans calling lye in study , or such like labour of the mind ; first , the change is a great refreshing , and variety a delight ; and then there be religious exercises , which will refresh the mind as well as any sports ; and for so much exercise as health requires , it is not long in using , because nature is here , as in other matters , content with a little , howsoever men seek excuses by belying her : so that at the least , an equal portion of time must be allotted to God and Religion : as to sports and delights , even of Students , if they will first seek the Kingdom of God. Therefore let a man measure out the time of sporting and recreating himself , by the time he takes to pray , to read , to meditate , to sing Psalms , to con●●rr of good things , or the like ; and ●how that he hath not liberty from God to employ ordinarily so much ●ime , never to employ one minute ●ore , in the most unoffensive sports , ●●an in these services of God. Now ●et a man conform himself to these two ●ules : Begin not to play , till need of ●ody or mind crave it : Con●inue not ●ports longer than a man hath , or ●hall Continue some godly private ●xercise of Religion , and he shall save ●is time well from his first Thief . Now comes to be considered the ●ext spender , or rather robber of ●ime , that is , idle twatling or bab●ing ; and concerning this , our Saviour Christ deals plainly with us , saying That of every idle word which men shall speak , they shall give account at the day of judgement : think well of this sentence , and lay up every wordpunc ; Thou must not alone give account of thy works , but also of thy words : thou must not alone be called to a reckoning for moving of thy hand , foot , or whole body , but of thy tongue also : and that not alone for wicked words , sinful words , harmful words , speeches in themselves infectious and rotten ; but for idle and waste words , and not only for a number of idle words , for a whole throng or fleet of them , but for every idle word . Now then if there be an account to be given , and a reckoning to be made for these rubbish speeches , judge , if it be not a want of redeeming the time , to lay it out in such a thing as will bring a sore and heavy burden afterwards without repentance to cast it off ; and judge if he which makes much of time had not need take much heed of this ill-spent breath . Not alone then wicked speaking ( when one bel●heth forth lewd and filthy words , not slanderous and backbiting talk , ( when one whispers of his neighbours faults behind his back , utt●ring ( perhaps ) also lying reports , and fathering that upon him wh●ch he never d●d or meant ; ) but even vain , needless , and ●●profi●able words , 〈…〉 to no good or wh●●●som● 〈…〉 on body ) are a mis-s●●●ding of 〈◊〉 , and contrary to th●s ●r●c●pt ; and therefore also to be 〈◊〉 of him that is this way 〈◊〉 dispos●d . N● 〈◊〉 can talk idly , but he casts himself 〈◊〉 a double damage , even the loss of a word , and the loss of time ; two great losses , what ever m●n imagine of th●m : And therefore the Apostle Paul also finds fault with a certain sort of women that were pratlers , which would go from house to house , twa●ling and babling out fro●hy speech that was good for nothing , which fault he condemns as a ma●ter something worse than idleness , or doing nothing , when one talks toyes or trifles , and speaks shadows or gawds that yield no profit . Such twatling cuts out the heart of good time , for it hath seldom any measure , it creeps by little and little over a great part of the day , and sometimes of the night . How many winter nights do men suffer themselves to be robbed of , by this childish babling ? And in the fourth verse of this Chapter the Apostle forbids foolish speaking and jesting : The one is a roving discourse , gathering together a great deal of chaffie geer , that will feed no man : a busie , but absurd prosecuting of a headless and footless tale ( as we may call it in our phrase . ) The other is a setting of ones self , and sharpning of his wit , to coyn pretty and witty scoffs and conceits that may move laughter , and for this end only : both these are condemned , as unlawful , and unbeseeming Christians . There must be a difference made betwixt a smooth and pleasant uttering of ones mind in seemly phrases , and good and delightful terms and manner ; and this whetting of the wit , to bandy and toss sharp and brinish taunts and quirks . Now this pleasantness of the most honest sort is not to b● used as a custom , but in the nature of a refreshing , when men are dulled for better matter . For laughter being a power of Gods creating , and wholesome to the body , and therefore lawful , it cannot be unlawful in a seemly sort , harmlesly to move laughter by words ; but it must not be jesting : one must not give himself to it , and make it his occupation for an hour or two together . Now none can be ignorant , how great an hinderance this vain speech is to the well imploying of time . For do we not see , that in many places , whole dayes are cast away in the deep gulf of roving , and unprofitable runnagate-babling to no purpose ? And that whole meals are devoured in gibing and jesting , if without taking the sacred name of God in vain , and hurting ones brothers name , ( which is very seldom , yet excessively , and not without thrusting out better ma●●er , which is a grievous faul● . Wherefore that we may be well armed against this robber , let us observe diligently these two rules : First , Let us make conscience of our words , & of the moving of our tongue , knowing it to be a necessary duty that God hath imposed upon us , to have our words always gracious , and seasoned with salt ; always good for the matter , and tempered with wisdom for the manner . Which precept the Apostle adds presently after this , of redeeming the time ( to the Collossia●s ) Col ▪ 4.5 . as an t●ble part of it . The Law of Grace then must be the bridle of our tongue , and Wisdom must raign in our mouths , so that we speak nothing but that which may be for some profit to our own or others soul or body , being f●ly temp●red to the present circumstances of time , place , &c. where and when we speak . For the words are gracious , not alone when they tend to the further edification of the soul in some matter of Religion ; but also when they be busied about ones honest outward affairs , and lawful calling , this being a great furtherance to godliness , that a man may know how ( and accordingly practise it ) to follow his calling with dexterity and wisdom . Now he that would not have unnecessary trifling words steal into his heart , and out of his mouth , and so spoil him of good seasons , must set it down , as a thing to which his conscience is bound , ( as well as not to lye , swear , or slander ) not to speak one word , whereof he cannot give some reason from the good that he doth aim at in speaking of it . And every man must know , that having let slip such a word , he hath committed such a sin , as makes him lyable to Gods judgement , and the sentence of condemnation . The want of resolving the heart thus , causeth many to take liberty to their tongues , ( and harmful liberty it is ) and yet to think they have done no harm to themselves in so doing . And therefore the common excuse of such twatlers is this : I hope that it is no harm : yea , but what good was it ? If it were not directed to some good , it hath done harm , for it hath broken Gods Commandment , and set thy self deeper in debt than thou wast before , thou hast one trespass more to answer for , before Gods Tribunal : no man shall ever avoid this puddle , that will not be perswaded it is a damnable sin to step into it . First then , labour to convince thine heart , and frame thy practice to this rule in all speaking . Secondly , for honest comely mirth in speech , ( besides that it must not relish of lust , nor savour of malice and prophaneness , for then it is worse than idle words ) it ought to be bounded with this rule ; namely , that it be used as a means to quicken our selves or others against some natural heaviness or deadness , by which the heart is made unapt for better conference , and other exercises of more profitable use ; and when this effect is brought to pass , that laughter hath scattered the mist of dulness from off the heart and mind ( or if no such occasion be offered ) then let mirth and natural laughter give place to his betters : otherwise coming into a continued custom , and shouldering out more needful communication , it takes the name and nature of jesting , and is a thing much unbeseeming the stayedness of a Christian. Thus the tongue may be bound from dealing falsly with the heart , and cousening the soul of good hours and occasions . Now followeth the third devourer of time , and that is immodera●e sleeping or sluggishness . The wi●e King Solomon have a great hatred to this Thief , and gives many warnings and caveats ; whereby men might learn to take heed of it . The bed is a very cunning and slie cousener , that useth a pleasing trick to deceive a man , and robs him , under shew of friendship . Now Solomon hath made ▪ a most fit description of a sluggard caught by the whiles of sleep and sloth ; setting him out to the light , Prov. 6.9 , 10 , 11. where he brings him in roaming himself , and rubbing his eyes with an unwilling hand , uttering broken and sl●epy sentences , as one not half awake . First , he calls him up ( as it were ) saying ; How long wilt thou sleep , when wilt thou rise out of thy sleep ? As if he had said Ho , Sir , it is time to get up ; what not out of your b●d yet , at this time of the day ? Then mark the drowsie , slumbring , and senseless answer : A little sleeps , a little slumbers , ( for the Original hath the words in the plural nember , well befitting a sluggard ) a little folding of the hands to sleep . See how speaking of sleep all is in the littles ; and though he names sleeps , yet it is but a little in his conceit . He tells not when he will rise , but he cannot rise yet ; and when he ha●h had enough , and too much already , then he must have a little more , begging for sleep as one would beg for bread . He asks a little , because he would not be denyed . First , He must have sleeps ; and having slept , he must have slumbers , and having slumbred , he must fold his hands , and roam and tumble himself . Behold a sleeper in his colours ; and mark what answer Solomon gives , he spends no more time to call him up , but tells him his doom as he lies in his bed ; Therefore thy poverty comes as a traveller , and thy necessity as an armed man. As if he had said , Well , be it so , if you will needs , sleep on , take your belly-ful of sleep , but know , that sith you shew such skill in begging sleep , you shall even become a beggar for it ; sith you will have you fill of sleep , you shall have little enough of any wealth ; poverty will pursue you , and overtake you ; it will follow you , and surprize you ; it will make haste and strike home , you cannot run from it , nor resist it , it comes with speed and with force ; it will take you in bed , where you cannot flie away from it , nor drive it from you : and what he saith of outward poverty , is most certain of inward penury ; a sluggard hath so much the less grace ; by how much he hath the more sleeps and slumbers . So the same wise King hath set out a sluggard in another place , saying , that a sluggard tumbles himself on his bed , as the door on the hinges , Prov. 16.14 . that is , he is still there , and there must be such a do before he can be removed from off his couch , as if one were to lift a door off the hooks , a man must come with leavers to heave him off : call him , waken him , bid him rise , &c. all is little enough to rear him . This sluggish humour ( you see ) is condemned long ago , for a mis-spender of time . And surely it is not alone very dangerous , in regard of the quantity and muchness of the time which it filcheth ; but also in regard of the quality and goodness : for it ordinarily feeds gluttonously on the very fat of time , it eats the very flower of the day , and consumes the first fruits of our hours , even the morning season . After sleep hath made strong what labour hath weakned ; after that nature hath been well refreshed , and the revived spirits come with a fresh supply of strength and nimbleness to serve the body and the mind : then for want of exercise all grows dull again , as a band of Souldiers , that grow effeminate by lying in garrison without labour all the Summer . Thus it robs one of the principal and most seasonable time , when the mind and body were both in the greatest fitness to read , pray , meditate , or to dispatch and cast any matter of ones calling : it is a thief that robs one , not of his baggage stuff , but even of his gold and jewels , ( for some time is better than other , as much as some metal is better than others ; and this always for the most part takes away the most precious ) yea , it hath one trick as much , and more dangerous than the former : If a man give himself to sluggishness , it will often follow him to the Church , and close up his eyes and ears , both of body and mind , from hearing and marking those most wholesome exhortations , which like so many Pearls , God's messenger with a liberal hand , according to the pleasure of his Lord , doth sca●ter amongst men , that who so will may take them up . The time of Preaching and Expounding the Word , with applying it , is the time of harvest , it is God's market day ; nay , it is his dole or prin●ely congie , when he gives gifts freely , and those of great worth too , unto those that will take them . How can it chuse but be a great hinderance to a mans estate to sleep in harvest , and to be in bed at such a time , when so much wealth is bestowing ? Therefore this sleep , you see , is a most crafty and pernicious deceiv●r , and doth with much cunning over-reach a man , taking from him , for the most part , the morning time , and the time of hearing , two the most profitable seasons , and the most worthy to be rede●med of all others . Now against the deceit of this false companion , a man may defend himself by following these two rules . First , it is not lawful for any man , upon pretence of leisure from business , to take more sleep than is required for the strengthening and refreshing of his nature . The measure of ones sleep , or lying in bed , must not be according to ones business , bu● so much as his nature requires , for the better enabling of it to perform the duties of his calling , and of religion . Indeed a man may , and ought to break his sleep , and stin● himself in this regard , when important business , either for the soul or body , do press upon him ; but no man must take more sleep than is requisite for the sufficient refreshing of nature , upon vacation of necessary affairs . The reason of this is plain : It is a sin to strain and stretch natural things for the serving of lust , beyond that end for which they were created and ordained . Now sleep , and lying in bed , was ordained for the strengthening of nature , and for the repairing of the spirits diminished by labour ; wherefore it must not be drawn beyond this end , to the satisfying of a sluggish humour . So that , as it were a fault for a man to sit and cram himself with meat , till his stomach would turn back the morsels , because no business did call him from the table : so it is a sin to give ones self to immoderate sleeping or slugging in bed , ( as our-word is , to sleep compass ) because no urgent matter doth call him up . This is to be on the bed , as a door on the hinges , that one cannot rise till a leaver come ; that is , something even almost of necessity . It is wicked to ●urfeit on sleep , as well as on meat . So then , it shall be a great help against sluggishness , to know that God allows not any man to be sluggish , ●nd therefore to accustome ones self to timely rising : for in this one thing , custom hath as much power almost as in any thing , so that look what is ones use , that he shall hardly refrain . He that doth customably forsake his bed , so soon as he fe●ls his nature fresh , and his spirits quickned , shall with ease keep on in so doing . But he that takes liberty to laze himself , and dull his spirits for lack of use , shall find the more he sleeps , the more he shall be drowsie , till he become a very slave to his bed , and make sleep his master . So a healthful body , by confessing it to be his duty , ( and through custom , though hard at first ) drawing unto it a nature , may have the morning at command . And this is the first rule . Secondly , For time of hearing the Word , he that would not be troubled ▪ with such sluggishness then , must look that he do use meat , and drink , and sleep moderately , in the first season of it ; and then strive to quicken himself against carnal heaviness and sorrow , by prayer and meditation before-hand : which two things will keep a heathful body in such good temper , that s●ee , shall not ordinarily oppress it in this most sacred exercise . Now follows the fourth Thief to be arraigned , and that is , Idle thoughts . Mans imaginations will be working , and tossing conceits up and down almost continually . Now all men by nature are so tainted with the sickness of vanity , that their minds will run willingly after nothing else , but that which vanity begets . And for this cause men have taken up a Proverb , to dazle their eyes , ( if it might be ) that this might not seem a ●●u●● . They say , tha● Thought is free ; a● though one should never answer for idle though●s . And it is the common excuse of men to say , They think no harm ; as though it were enough , to hatch no mischievous and harmfull conceits , notwithstanding they do exceed in idle and unprofitable imaginations . Whereby it may be seen , that men are so far from reforming this fault , and avoiding this thief , that they will not take it for a fault , nor esteem it as a thief of time . But this swallows up most of our solitary hours , when men are in bed , or alone in the night season , and cannot sleep ; or when they be journeying and walking without company , they cannot then possibly talk with others , when no man is present : yet their mind doth busie it s●lf in idle talking with it self , casting a thousand fond things before ones eyes ; as , wha● if this should be ? or , what if that should come to pass ? and much ado to little purpose . This roving and frisking of the fantasie ( like a wanton calf let loose from the st●ll ) is a f●●ting worm , that eats out a great deal of most mens time , so that they cannot redeem it for the profit of their hearts . This puts by good meditations , and suggests featherly and light stuff , that hath no good substance in it ; froth and some , which is not nourishment to the mind , but rather poison , in that it fills it full of wind ; and a windy heart is no less burdensome that a windy stomach . This casts out the cogitation of God's benefits , that one may not be thankful for them ; it shoulders away the thought of ones own sins , that he may not renew his godly sorrow and repentance for them ; it justles out the consideration of God's graces , that we cannot set our affections on fire , to long and labour after them . And in all th●se respects , it takes away the benefit of much good opportunity . For every time a man is alone , separated from all company and outward business , there is an excellent occasion of furthering his own soul , offered unto him . If any thing grieve him , he may freely disburden his heart into God's bosome ; if he faulted any way , he may have full and free scope to confess and bewail it ; if he want any good thing , there is l●isure and place in as effectual manner , and with as many words as one can , to beg it of the Lord. Thus great riches might come to the soul by a well spent solitariness : but vain cogitations do deprive a man of all this , and do so blow up the mind with that which is nothing , as it grows swollen , like the flesh of him which hath the dropsie , so that it may well be called the dropsie of the mind . Now for a help against this vanity of the mind , breaking forth in idle thoughts and phancies ; first , we must take the counsel of Solomon , to keep the heart with all diligence . The heart is that which must be narrowly looked unto , that evil and unprofitable thoughts rise not up in it . Here must be the special care to prevent , first breeding and ingendring of sin in the most inward parts . This Thief will be still filching and stealing time continually , do what one can . Wherefore a watchful and wary eye must be had thereunto , and a diligent guard must be set before the heart , to keep out such imaginations from entring , as be like Rogues and Vagrants , worth nothing , and alwaies come to steal something . When a man makes conscience of his thoughts , and observes them to what end they tend , this will be an excellent help to keep them from wandring ; whereas if one will follow the Proverb , and esteem them as free , they will never be kept from a busie fondness , like Ants in a Mole-hill , that run up and down , hither and thither , and do nothing . Then in the second place , we must labour to be provided before-hand , of some profitable matter or subject , whereunto to bend the thoughts in solitariness ; something that tends to the glory of God , and our own good , either in the matters of the Soul , or the lawful affairs of the body , must be let into the Soul , to take up the room , that the busie Fancies may be the better stopt out . And indeed the Lord hath provided a Christian of good store of such matter , if he be not wanting to himself . For there is nothing that offers it self to any of our senses , which doth not also offer to our mind ( if it were not stark blind ) some glorious attribute of God to be seen and considered of . So that to want occasion of good thoughts in this variety of matter , as to want light at noon-tide , that proceeds from nothing but from want of eyes . But this is a great help to him , that can see to set his Soul a work first on the good things . For if one have let his heart loose at first , he shall not ( without much pains and toyl ) catch it again , and have it within command . Thus doing , a great part of vain cogitations shall be cut off . Now comes to be handled the fifth and worst of all the five consumers of time ; which is so much the more dangerous , because it is in some honest reckoning among most men ; and is esteemed as the right Lord and true owner of that time , which for the most part it holds by usurpation and injury . This is the immoderate care of the world , and of things of this life , though in themselves honest and lawful , when a man doth wind himself into such a labyrinth and maze of affairs , as he cannot get out at fit times to spiritual and religious duties , at least not to those which are private : when the heart is so surcharged with bargains and purchases , and buying and selling , and building , and such like ; that God and goodness , Christ and salvation , Heaven and Hell , come not into a mans mind once in a day , scarce once in a week ; or at least , 〈◊〉 they come , they be quickly shut o●t , and have no long nor quiet entertainment there : when the Soul is overwhelmed with caring , thinking , devising , and striving how to grow great h●re , and is so tossed in the gulf of earthly matters , that it cannot come to land ( as it were ) to settle it self in any proportion , to think how it may grow great in Heaven , and how it may get possession of ●he true treasure . This is a wondrous consumer of good hours , digging them all into the dunghill of this World. Christ finds fault with this in the Parable ; the men bidden to the Feast , had Farms , and Oxen , and Wives , and such matters in hand , ( business forsooth of more importance than so ) and therefore could not come , Matth. 22. And the thorny ground had so much carking and caring how to live , that it doth even choak the Word , the good seed could not grow thereby , Matth. 13. And the Lord complains of them of the captivity of Iudah , Hag. 1.13 . that they could find time to build their own houses , yea and to ciele them too ; but they sa●d , it was no time to build the house of God : so this sin do●h ingross all the time to it self , and will not give elbow-room to any good exercise , especially to any private exercises , without which the publick are but as meat without digestion ; and yet it comes like an honest and approveable thing , painted wi●h the name of thriftiness and pains in ones lawful calling . To fence our selves against this ravenous and lurking fault , we must binde our selves to these three rules , which all depend upon the rule of Christ , that bids us first seek the Kingdom of God , first in time , and first in affection , Matth. 6.33 . And again , lay up your treasure in Heaven . v. 20. Hence ( I say ) three rules may be collected , to which he that would not be spoiled of good occasions to the Soul by worldliness , must more and more frame himself and his life . That first is , that no man suffer himself to enter upon so many businesses , or any so eagerly , as that his ordinary affairs should hinder himself , or his Family from the performance of ordinary Religious exercises . The common and daily matters of this world , in any mans Calling whatsoever , should not draw him , or his Family , from common and daily duties of Religion ; such are reading , praying , meditating , and religious observing of the Sabbath : for here a man must take care for his houshold , as well as for himself , that he do not hinder them from taking convenient time to pray , and read , &c. by forcing upon them an over-great burden of ordinary businesses . For if the Soul be to be preferred before the Body , and Heaven before Earth ; then those customable matters that pertain to the saving of the Soul , must be set before , much more stand equal with the things that pertain to the Body . Secondly , the extraordinary works of our calling ( if any fall out ) must not barr us from the extraordinary works of Religion . As for example , Harvest , and Hay-●ime , or the like , are extraordinary times for the business for the Body : so preparation to the Sacrament , fasting ( if need so require ) and such like , are extraordinary works for the Soul ; now as the care of inning ones Corn or Grass , must not keep him from taking time to prepare himself to the Sacrament , or to fast at his need : so the receiving of the Lords Supper is matter of more than ordinary use for the Soul ; and some needful journey stands in the like manner for the Body , but a man must rather def●r his journey ( if it may be put off without over-much hinderance to him ) than omit the receiving of the Lords Supper . The same rule must be kept in all other particulars . For if the Soul be more worth , and must be more carefully attended on than the body ( as it is no reason the Handmaid should take place of the Mistress , ) then those things which do after a peculiar manner concern the good and profit thereof , must not be neglected for such as do more specially help the state of the body outwardly . Lastly , if some outward duty of Religion have been put off from the time , wherein it should be performed , by some sudden and unexpected business , that required such haste ( as in such case ordinary duties of Religion may be deferred ) then some ordinary business of less weight must ( in recompence ) give place to that exercise afterwards , and a man must find time for that , whether it be reading , praying , or meditating , by leaving undone ( for that space ) something that may be better spared . And thus you have heard what be those special evils which lie in wait to cousen us of our good time , and how they may be prevented . And so the first part is handled ; namely , from what Time is to be redeem●d . Now follows to shew , what it is that is to be redeemed , and so you shall fully know wherein this duty consists . Now by Time , the Apostle means two things : First , the very passing away of hours and minutes , the space and leisure of any thing ; and Secondly , the good occasions or opportunities that fall out in this space . For the word in the Original , signifies not alone the very sliding of minutes , but the space considered also with some special fitness , that it hath for some good , which we call the season of it . Now for the first , it shall not be needful to say any more , being that every one knows , that every thing must have some space wherein to be done . And he that will avoid the five fore-named evils , shall never want time , or the space wherein to do or get good . But for the occasions and fit opportunities that fall out , now for this , now for that , in this space , it is some more skill to find them out , and make use of them . Now these seasons are all of two sorts : First , such whereby a man may more easily get some good to himself : Secondly , such , whereby a man may with more fitness and ease do some good . Of the first sort , namely , seasonable opportunities to get good , I will name three particulars which are most needful to be considered , and by proportion of which , any man may come to the knowledge of other like . The first , when God continues the Gospel , offering daily the Word and Sacrament , and calling to repentance and amendment of life ; this is the season of repenting ; this is the harvest wherein we may reap Christ , if we be not negligent ; this is the acceptable year of the Lord , in which one shall be received , if he return . Whilest Wisdom lifts up her voice ; whilest her messengers come daily to invite us ; whilest her gates stand open , and her dinner stands ready drest , whilest her message is done unto us : all this time if a man will strive and endeavour to turn from his sin , to leave his folly , and forsake his scorning , he shall be a welcome guest , she will accept him , help him , and give him an encrease of grace , till he become strong with her mea●s . Whosoever lives under the preaching of the Gospel , hath this priviledge annex●d to the outward teaching , that if he will but strive and pray to God , to give him strength to repen● and 〈◊〉 his waies and turn to him , God will ( upon his promise ) hear his prayers and assist him : but when the Gospel is gone , then the da●● is past , a man may call and not be heard , and cry and not be regarded . So then every man rede●ms th●s season of the Gospel , when he gi●es himself to consider seriously of those ●●ults which he finds in himsel● , and hears sharply reproved in the Word , and hereupon resolves to forsake them , and doth not only his own b●st endeavour , but earnestly call upo● God for his hel● , with●u● which his p●wer is bu● weakness ●●d ineffectual ▪ when he doth also duly ponder upon the holy Commandments that he hears preached , and those exhortations that are daily sounded in his ears to move him to do such duties as God requires , and hereupon concludes with himself to set about this work , and craves the strength of God to bear him through in the same . And when he doth advisedly think of the promises that are generally proclaimed , and labours to get some assurance that he is such a one to whom the right of these promises appertain : thus doing , I say , one redeems the time wisely , and makes his advantage of the Gospel while it continues , which is a thing that all men should do : but so rare in the world , as that it is wonder the Lord hath so patiently continued his loving voice , when men scoff at it and will not hear . The Lord hath and doth send his Prophets amongst us , as he did among the Jews , rising up early , and sending them , which with all earnestness do proclaim the dangerous event that shall follow upon prophaneness , neglect , and contempt of Gods word , breaking of his Sabbath , rayling , wrathfulness , whoredom , wantonness , covetousness , thieving , oppressing , slandring , lying , and such like : yet how many run on in these evils presumptuously , rushing like the horse into the battle , with an unreasonable boldness , Not fearing any danger , and shutting their ears against these reproofs , as the deaf-Adder doth , that they may not be moved by them to amendment : ah , how contrary is this to redeeming the time ? If any man have hitherto lost the season , let him now grow wise , and even at this time turn to God , and beg power to forsake these sins . How often and how earnestly are men exhorted to all good works by the continual voice of God , speaking unto them by his servants ? to read the word of God daily ; to pray privately ; to meditate upon the Word , to watch over their dayes ; and to call themselves to a reckoning every day for the faults committed in the day ; yet who regards this voice ? who marks these exhortations ? where is one , that hath enjoyned himself to some constancy in praying , reading , and the fore-named duties ? This is to sleep in harvest , a most foolish practice and unwise ; wherefore whilest there is yet a little time left , whilest we have the light , let us walk in it , that we be not overtaken with darkness . He that hath not yet begun , let him be sorry that he hath put it off so late , and now set foot into these wayes of God , whilest God sets out his Word as a candle to direct him , and as his hand to lead him by . The promises of God are in like sort published amongst us . Happiness is held up as a reward of all true hearted Christians , and the crown of life is proposed to those , which are sound and faithful members of Jesus Christ. And yet as ●●●ugh all w●r● sure to get it , or it w●re not worth ●eeking●y any , the most men slatter themselves in their sins , and will n●●ds promise these good things to themselves , when they have no assurance or proof out of Gods word , whereby to lay claim or title to them . This is a grievous and a dangerous neglecting of time . And if any have not yet made sure work this way , let him even now set about it , whilest the Word as a touch-stone is before him , by which he may try himself , and which will make him such a one as he should be , if he will strive to follow it , and pray for ability to be ruled by it . So then whilest God holds out his benefits , and stands with his arms open to accept us , let us take his benefits , and be perswaded to come unto him in good earnest ; let it be too late to travel when midnight shall come , instead of noon day● ▪ This is the first and chiefest opportunity of getting good : namely , to joyn with the Gospel , and follow it with our endeavours and prayers , by which it shall be made effectual unto us . The second opportunity of getting good , is in time of youth and health , whilst the vigour and strength of the body and mind is fit for labour , and capable of instruction . And Solom●n in his book of Penance , viz. Ecclesiastes , bids , Remember thy Creator in the days of thy youth , before the evil days come . These days of youth and health are good days , when he which will use them , hath his memory stedfast to call to mind his evil ways that he may bewail them , and to treasure up good instructions and promis●s that may guide and comfort him , when the limbs will joyn with the mind , and the mind hath the body as a fi● instrument to seek the Kingdom of Heaven , if a man will address himself unto it : but the days of old age and sickness fail much of the commodious fitness for good ; the memory is cracked , the head and understanding is weak , and especially the time of sickness is so filled with pain , so shaken with distractions , and incumbred with griefs and sorrows , that one is nothing fit to repent , or pray , or hear , or to do any such thing . Now when a man in the prime of his days , and in the fulness of his health , will give himself to seek heaven , will hear the Word , and meditate upon it , and apply it to himself , will confess his sins , and force himself to bewail them ; will pray to God for good things , and set the whole course of his life in a right frame ; he hath well taken opportunity , and he shall have rest in his latter days , much quiet and contentment , at least much strength and assistance in his sickness , because he hath something in store against the time of want . But alas , how do the common sort of men bewray their monstrous folly in this behalf ? What more common than that sottish and bruitish speech , at least such ignorant and profane thoughts , men will repent when they be old , and cry God mercy when they feel themselves sick , and amend all when they be ready to go out of the world ? and foolish man , thou knowest not whether thou shalt die suddenly , whether thou shalt have thy wits and senses , or whether thou shalt have power of heart to make the least colour of repentance in those extremities . How many have died suddenly ? how many sottishly ? and yet how do men , for all these warnings , defer the best business , namely , the work of repentance and turning to God , ( which will require the whole strength of the soul ) to the worst and most crasie time of sickness or old age ? As if a prisoner , at what time a man was offering him a pardon , and calling upon him to take it , some good space before the Assizes , should say , Nay , let me alone , I will not look after my pardon , till immediately before I am to come before the Judge : this were a most fond part , especially if it were so , that the thief knew not whether the next day should be the day of his arraignment or no : so the case stands betwixt the Lord and us . If any man therefore hath been so little careful of his own eternal good , as to put off repentance and conversion till that dead time , or doth foster any such harmful conceit in his heart , let him now cast it out , and now that he hath his health and strength , upon better deliberation take in hand this work . Be not so extremely mad , as to give more time to the devil than to God , especially to give the principal time . He were a foolish traveller , that would willingly gallop all the day quite contrary to his way , and being told of it , would answer , When it draws towards Sun-set , I will turn into the right way . Why be men thus blockish for their souls , that knowing themselves to be out of the way of life , will yet of purpose defer to set their feet into the right path , till sickness of age , when the Sun of their life is at the point of setting ? Ah , let our Proverb teach us more wit , Make hay while the Sun shines . Turn , turn , whilst thou hast health and strength , use all to get repentance and salvation . The last chief opportunity of getting good , is , when a man hath company , and is in the society of some godly wise man , able to give sound counsel and direction , able to answer all doubts , objections , and scruples of ones mind , now there is a fit opportunity to grow in wisdom , to be resolved of all doubts , and to seek direction . So then , a man ought not to suffer bashfulness , or other foolish matters to put by that good communication , whereby he might inrich his soul. It is a special favour of God , that any man can come where his servants are that have excellent gifts ; and he doth deprive himself of much good , that will not seek to benefit himself by them . When the Woman of Samaria perceived Christ to be a Prophet , she proposed her doubt unto him , albeit he was a stranger . When Iohn Baptist might be come to , the publicans and sinners came and asked what they should do . Whilst the Jayler had Paul in his keeping ▪ he came to ask that needful ●uestion , What shall I do to be saved ? So if there be any man whose heart is perplexed with some doubt , or over-burdened with some temptation , or over-master'd by some sin , it is a part of ●●od discretion for such a one to go and se●k the advice of some able Christian or wise man , before that either himself be too far gone , or he want the opp●rtunity of such a counsellor or helper . These be three special occasions of obtaining good to a man 's own soul from things without him : In all which , to take the time is a most commendable point of wisdom , but to be negligent , is such folly as Solomon reproves , when he saith , That a fool hath a price in his hand to get wisdom , but he wants a heart . Oh that men would beware of this heartlesness , and take heed of losing their price , by which they might get wisdom . Now come to speak of the occasions of doing good , and these are either in others , or in themselves . First , in others , and that for their soul and body . Sometimes a man shall find a kind of tractableness in those with whom he hath to deal , that their ears stand open , and they are ready to drink in an exhortation or reproof , by reason of some affliction that is upon them , or some need they have of our help , or such like occasion . Here is time for a kind and sound admonition , then a man ought in all love , and yet with all plainness , to follow the occasion ; striking ( as our proverb is ) whilst the iron is hot , speaking when he sees him in the melting vein , ready to take all well , and in good part . And so Elihu notes , that when a man is brought to his dea●h-b●d , and to abhor all worldly delights , then his ears are bored , and then there is w●rk for an interpreter : before the bones clattered , and the mourners looked for the funeral , an interpreter was despised , but now his words are observed . Thus a man may do much good to his neighbours or servants soul , if he wait for a time when he is fit to receive admonition , and then gives him it ; as the husbandman in dry weather waits for a shower of rain , and then sets in his plow. Again , for the body , sometimes one shall meet with one that hath true need , that is in distress for his bodily estate , and doth indeed want relief ; this is an occasion and fit time to shew liberality , now a man must open his purse , and be ready to give freely ; I mean not , that every time a man meets a beggar , he should be giving , ( for to those a man should not give , but in the very extremity of necessity ) but if our brother hath been afflicted by any loss through fire , or such like , ( that he do not make himself needy by idleness , but it comes upon him by some hand of God ) here is an object fit for mercy , and here one may be seasonably liberal ; here is an Altar , offer the sacrifice of alms upon it , which is a thing wherewith God is well pleased . Some other time sparing may be more fit , but now is a season to be more free of gift , and openhanded . There is an occasion of doing good offered in others , wherein I have named these two particulars , that every man might accordingly take notice of other like . Then , there is also occasion of doing offered in ones self , whether by some outward thing that befals him , or by some inward stirring of the mind and affections : as outwardly when a time comes in , wherein we have received some more special benefit ; this should provoke us to more thankfulness by remembrance of the benefit . Thus this time of Christ's Nativity should ( if any way ) be celebrated , that it might turn to an occasion of of more hearty thanksgiving , and more true obedience unto Christ , that gave himself for our sins , and took our nature upon him , that in it he might bear our iniquities . So when we be in the enjoying of Gods Creatures , whilest we be eating and drinking , or such like , here is a special season to lift up the heart to God , and to kindle a flame of praise by this fuel , that our thanks might be so much the more earnest , by how much we have a more present feeling of Gods mercy , and do even taste how good he is . On the other side , a man is sometimes pressed with a sore cross and affliction that pincheth his Soul , here is a very fit occasion of humbling ones self , and examining ones heart : for in these afflictions God calls to humiliation for the most part , which duty being performed , after , a man may rejoyce in his afflictions , but whilst the burthen of the cross is heavy , here is a notable means to ●urther one in the work of humiliation ; and if one can take the time when God smites , he may ( at least he ought ) cause his heart to stoop before him with more ease , than when he was at more ease for his body . Again , sometimes a man hath a more inward stirring of his affections , which he cannot have at another time ; this must be followed , greedily taken , sometimes at the Sermon , or upon some other occasion , a man hearing or thinking of his sin , and the punishment due thereunto , having a kind of pricking in his heart , and some touch of remorse within him , his conscience begins to tell him that all is not well , and he grows to some orderly conclusion ; sure I will now be sorry for this fault , and amend it : now if one will follow this motion , and go after God when he calls ( for this is one of his inward callings ) and not shoulder it out with fond mirth , but nourish it by a plain confession of his sin to God , and an hearty begging of grace and strength from him , to do that which he now sees he should do ; this will come to godly sorrow , and so t● repentance : but else if he choak it and quench it , it will vanish , and the heart will be more hard frozen in the dregs of sin . So that if there be any , whose heart at this time at the speaking of these words , whose Soul smites him for his swearing , lying , Sabbath-breaking , whoredom , drunkenness , gaming , covetousness , railing , or the like sin ; let him when he is gone out of the Church , cast himself down in the presence of God confess this is his sin or sins freely , without dissembling ; labour to be more sorrowful for them than ever he was , and pray to God to pull him out of this mire . This if he do , he shall take the time , he shall be a Convert , the Lord will receive him , as the unthrifty Prodigal Son was received , and by redeeming the time he shall find redemption to his soul. But if he despise this admonition of God , his soul shall be more seared than before , his heart shall be delivered to a greater hardness and senselesness than ever before , and so be further off from repentance and life . But alas , the frantick dealing of men in this case is too palpable , and to be wondred at , when Gods word strikes upon them , when they feel the keenness of it , when the threatnings have cut , so that they smar● for it ; then they run to dicing , carding , drinking , dancing , &c. as it were of set purpose to drive away the Spirit of God , that was coming towards them to heal their Soul. None is so mad to take such courses for his body , that when he feels the sore to smart , then to run from the Physician , and cover it over with a clout , or strive to forget it : yet for their Souls a number deal so senselesly in this thing as much as in any other , verifying that name which the Holy Ghost hath given unto them , when he terms them mad 〈…〉 it is a property 〈…〉 mad man , that fe●ling 〈…〉 hate the Physician 〈…〉 him that would 〈…〉 of us which have 〈…〉 so mad , would return now to their minds , and to God to be healed ! Again , sometimes a mans hear● is stirred up with an inward and secret rejoycing or gladness . Then saith Saint Iames , If any man be merry , let him sing Psalms , Jam. 5.13 . now he shall do it with a chearful courage indeed ; and therefore David would in such a case rise at midnight to sing a Psalm , rather than he would lose the season , when it would relish with him so well . Sometimes also a man or woman shall feel a secret pensiveness growing over his heart , so that it even melts , as the ground that thaws after a frost , and he could even weep abundantly , tears offer themselves in a full measure . Here is an excellent occasion of renewing ones repentance . Now whatever be ones company , whatever be the matter in hand , except it be of absolute necessity , let him leave it off , and betake him to his Chamber or some secret place , let him fall on his knees ; now let him open his mouth , and acknowledge his sins against himself , giving vent to his grief , and turning all to godly sorrow , whatsoever the occasion was at first . Thus if any body do , his repentance shall receive a notable encrease : but if he pass it over , his heart will not answer his desire another time . Further more , sometimes a mans heart is earnestly moved with some hungry desire to enjoy some grace of God , and great longing after some Christian vertue : Now let him in the heat and flame of his desire address himself to prayer ; then one shall send up such piercing cries , and give such a loud knock against the gates of Christs mercy , that he cannot choose but hear , and send one back wi●h an Alms , as it were ; thus he redeems the time : But else his desires will be so cold and chill at another time , that he shall scarce thrust a Petition out of his lips , and then these drop down at his feet , and do him little good . And thus in every other ( through the turning of our affections ) we must follow Gods Spirit , yea , or nature when it leads us , wisely turning all to spiritual uses . And thus you may perceive what it is to redeem the time , and how it may be attained . Now let us come to some brief Application of the Point . Vse . First , this Point thus explained , meets with a number of imperfections even in the best , and him that is most careful of his ways ; of which we are now to take notice , and purpose amendment , if we have not hitherto considered of them . For this is a fault to which a man ( even in a good measure spiritual ) is subject , for want of redeeming the time , that he comes to that lazy pass now and then , as he hath nothing to do , nothing whereabout to settle himself . It is a carnal unsettledness in a Christian to be so negligent of his time , as that he should have any minute of time , which he knows not how to bestow upon some good and profitable use . The Lord offers such a multitude of occasions to do and receive good , that if we could with wisdom take them , there is no hour passeth us , in which we might not do or get some good . And if there be nothing else , yet this is something whereabout he hath good occasion to be busied , even to fall out with himself , because he hath nothing ( I mean , he sees nothing that he hath to do . ) Sometimes , if men see their servants standing idle and unbusied , they can ask them with a kind of indignation , What , can you find nothing to do ? And sure the Lord might come with this question divers times to us , and say , as it is in this Parable . Why stand you all the day idle ? asking whether the World were so empty of occasions , and our selves so perfectly well , as that we can find nothing to do ? But there is no hour passeth us , which we should not find fit for some good thing , if we could catch the opportunity before it be turned , and did not harm our selves for want of diligent redeeming the time . Yet there are other faults , of which Christians are to be warned : as to begin with the last first . How many be there that are so stuffed with worldly businesses , and yet are greedy of more , as that they cannot find leisure one hour in a day , nay , scarce in a week , to bestow upon rea●ing , praying , meditating or conferring ? Yea , as though time were made for nothing but to seek wealth and transitory things , so it is the chiefest of their care . It appears that such labour not for conscience , but for gain , because they cannot break off ordinary labours so long , as well to perform ordinary duties of Religion . Many may say ( with grief enough if they did well ) that their hands are so full of the world , as that they can scarce through the week , take the Bible into their hands to read any thing therein , unless perhaps it be in the Church at some publick meeting . Thus , men which are born to a better inheritance , are content to w●ar out themselves in the earth , as if they were to perish in the earth with other baser creatures . Here is one fault to be amended then : let no Christian bestow so much time in the world , as that he cannot find sufficient to seek Heaven and the things thereof . Then for the matter of sports , methings some Christians should even shrink , before the word of reproof comes to them , when they may think of so many hours spent such a day at bowls ; so many ( it may be ) the next day in shooting ; so many the third day in shovel-boord , or the like exercises : haply in themselves not unlawful , and when they come to reckoning for religious exercises , the count comes in very slowly , but the minutes or quarte●s , some half quarter of an hour , or thereabouts bestowed such a day in praying alone , and some three or four days after , about a quarter of an hour in reading ; and ( it may be ) the next week , some half quarter more in meditation : and thus if the expences of time were written in our debt-books , as they be in Gods ; we might even blush to read so many Items for pleasure and sport , and scarce one or two in a side for private religious exercises . Then for our words : may we not hang down our heads with shame , to think that God made our tongues , and we speak scarce one word in an hundred to his glory ? Idle words , even many of those whom we are to regard as Christians , count them no faults , neither come to rep●n● for them ; it was but a word out of the way , say they . But this power to speak ( being a gift peculiar to men above all beasts ) ought to be more preciously regarded , than that it should be abused for base trifles . Then for idle thoughts ; who makes question of them almost ? Alas we do not remember that God hath searching eyes and fierce , which pierce into the depth of ones soul. We dream that thoughts are not so much , and spare our selves in our unthriftiness , when we should deal more religiously with our selves . Lastly , some might be reproved for too long lying in bed , and spending more hours in slugging or sleeping , ●han health and strength doth require : many perhaps will think that it is left to their own pleasure , and that the Preacher is too busie , if he take upon him to teach them when to rise , as though it were no fault to over-sleep themselves . Indeed some old and sickly mens bodies must take it when they may ; but for the greatest part of men , if they knew what good the first half hour of the early morning spent in religious exercises would bring them , they would not love sleep so well , as for it to neglect them . It is well said , He that seeks me early , shall find me , and it well may be literally understood . Therefore ( brethren ) there is none but may see a fault in himself in these respects some or all of them , and happy is he that resolves to mend it . Therefore if you will take good counsel , do thus when you come home . Think , alas , if time must be reckoned for , and should be redeemed , how far am I behind hand with God , that ( what for sleep , what for play , what for idle babling , what for vain thoughts , and excessive worldliness ) I cannot make a good account of the fortieth , yea , of the hundredth part of my time ? And then grieve because thou hast been such an unthrift of time , and now begin carefully to spare before all be gone . But now here is a reproof more sharp for some others , that are not willing to hear of that ear . Tell them they must not spend a whole day , or a whole night in playing and sporting . What not at Christmas ? ( say they ) why , you are too precise : well , but yet vouchsafe to consider a little what God speaks . Thou sayest this is too much preciseness , and so saith the world ; but the Apostle bids to walk precisely or warily , redeeming the time : and he that will take time to card or dice , and to use lawful recreations immoderately ( I mean so , as to be at his play the greater part of the day , and it may be some , if not the most of the night too ) shall pay full dearly for it : either he must repent , and undo this with much grief and sorrow of heart , or else he must smart for it hereafter worse in Hell. I would not deal over sharply with thee : but take Gods loving admonition , and let him have one tenth part of the four and twenty hours : yea , more a good deal than so , now that thou hast more leisure than ordinary . And here is yet a kind of people that are to be rigorously handled , such as are all gamesters , that spend no one hour waking , but upon pleasure : the world calls them scatter-goods , and the Lord will call them scatter-hours , that do mispend both goods and hours . Such ( let them think of themselves how the● will ) as do make gaming the greatest part ( if not all ) of their occupation , must be content to hear that they have no portion in Heaven , as they can keep no portion in earth . How can one have treasure in Heaven , that never laid up any there ? If God hate a gamester ▪ so that he will not give him good clothes to his back , ( now he had ●reamed tha● he shall be clothed with ●●g● ) he will much less afford him a seat in Heaven . And howsoever for a time they ruffle it out , and be clad better than their more laborious neighbours , yet this trade will surely undo them , for they have brought this peril upon themselves , that either God must not be true , or they must not be rich , he must forfeit his truth , or they their goods , besides their name and soul : wherefore let such as have hitherto given their days to such an unsanctified and inordinate course , surcease from the practice of their lewdness ; and both in conscience for their souls sake , & in discretion for their goods sake , resolve to become better husbands of time , lest their gaming on earth , bring beggary to their latter days , and damnation to their souls for ever . Lastly , Let all good Christians be admonished to make precious account of their time , and with much carefulness to take the seasons and opportunities of God , according as they have heard it is their duty . Christians either indeed purpose to learn , or make a shew of such a purpose when they come to Church . Ah , that we might all learn this thrift , and practise it as we have heard : begin to day , and hold on still . Now is a time of remembring the most admirable work of Christs incarnation , when he was made flesh of the Virgin to purge us from sin , and save us from wrath by the shedding of his blood , and sufferings which he endured in his flesh . Give not all ( ah , why should we give any of it ? ) this time to play , chiefly to bezeling , surfetting or wantonness , but take some space to consider of the greatness of this benefit , and to be thankful proportionably thereunto . I would I might hope to prevail with any by this exhortation : but howsoever , it is needful to be spoken , that none may have occasion to pretend ignorance . You see or might see your duties in this behalf ; and in practising the same shall find the benefit of it . But fools will scorn admonition , and those that have accustomed themselves to lust , will not be entreated to pull their necks from out their hard yoke , and to serve a better Master ; nay , so foolish are a number , that they think to do Christ great honour in spending the day whereon they imagine that he was born , and some few that follow it , in more than ordinary riot and sinful excess ; as though he were a God that loved iniquity , and were delighted with drinking , and swilling , and gaming , and swearing , and surfetting , and all disorder : but those that know Christ , know full well that he is not pleased with such pranks . Wherefore if we will spend a day to Christ , spend it more religiously and soberly than all other days , not more prophanely and luxuriously . We should neither forget his birth ; but when we observe some special time of remembring it , shew that we remember his goodness by doing good , more honour to his name , not by committing more rebellion against him . And to conclude , as at this time so at all times , let all men that would have their souls well furnished with inward substance , play the good husbands in taking time and opportunity . Whensoever we find any fit occasion of getting or doing good in our selves or others , let it not slip , but lay hold upon it , and use it . It is joyful to th●nk ( if we could think of it seriously ) what commodity this thrift would bring ; how much knowledge and godliness might he get , that would keep his tongue and heart carefully to good matters ? What a large treasure of good works might he have , that would be ready whensoever his neighbours necessity called for help , to stretch our his hand for his relief ? And when he saw him fit for an admonition , would wisely bestow it upon him ? How full of grace should his old age and sickness be , that would give his health to God , and his first years to the service of his soul ? How great acquaintance might he get in the palace of Wisdom , that would come to her at her first call , and enter so soon as the doors were set open ? How many sins might a man leave , and how much power should he get over all sin , that ( when his heart smites him ) would turn to God by prayer and confession ? What great grace would affliction bring , if a man would settle himself to humiliation , and gage his heart in time of affliction ? How much thankfulness might he have , that would lift up his heart to God in the fruition of blessing ? How many fervent prayers might he store up in heaven that would not fore-slow time , when he feels his desires earnest ? how comfortably might he weep over Christ , and how plenti●ully , that would take the tide of tears , and turn all pensiveness to this use ? and how many sweet and chearful Psalms might a Christian sing , if he would turn all his mirth into a Psalm ; and offer it up to God ? O what a large encrease of grace would this care bring ? how should his souls thrive , that would be thus husbandly ? Surely as the common speech hath commended a little land well tilled , before much more ground that is carelesly dressed : so the weaker means with this care , would be more available to enrich the heart , than are the strongest without it . It is not the greatness of ones living that makes one rich ; but the good employing and wary husbanding of it : so it is not the greatness of the means , but the diligent redeeming of time , to make use of the means , that makes the soul wealthy . But if great means joyn with great care , the encrease will be so much the more large , as a large living with good husbandry . But alas , hence comes it , that some in the store of all good means of salvation , are very beggars and bankrups , because of their negligence to take the time and fit season . They let pass all good opportunities , and care not for any occasion for the soul , and how can their soul thrive ? Wherefore let every true-hearted Christian learn this wisdom , and practise it , as ever he desires to store his soul with that wealth , which will make him glorious in the eyes of God , and much set by even in heaven among the Angels . And thus much for this time , and this duty of redeeming the time . FINIS . 
A67779	----	A sovereign antidote, or, A precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. With hopeful means (God blessing the same) to prevent that three-fold (and worse than Ægyptian) plague of the heart; drunkenness, swearing, and profaneness. Wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such Christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. By R. Younge of Roxwell in Essex. Younge, Richard. 1664 Approx. 137 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A67779 Wing Y191A ESTC R218572 99830154 99830154 34604 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67779) Transcribed from: (Early English Books Online ; image set 34604) Images scanned from microfilm: (Early English books, 1641-1700 ; 1942:23) A sovereign antidote, or, A precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. With hopeful means (God blessing the same) to prevent that three-fold (and worse than Ægyptian) plague of the heart; drunkenness, swearing, and profaneness. Wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such Christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. By R. Younge of Roxwell in Essex. Younge, Richard. 32 p. printed by J. Hayes, and are to be sold by Mrs. Crips in Popes-Head Alley, with 39 other pieces composed by the same author, London : 1664. Caption title on p.2 and running title: A sinner rescued from Satans subtilty and slavery. Imprimatur above imprint dated: Feb. 5. 1663. and signed: G. Stradling. Reproduction of the original in the Bodleian Library, Oxford. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Vices -- Early works to 1800. Swearing -- Early works to 1800. Christian life -- Early works to 1800. Redemption -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2006-02 SPi Global Keyed and coded from ProQuest page images 2006-04 John Latta Sampled and proofread 2006-04 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A Sovereign ANTIDOTE , Or , A Precious MITHRIDATE : For Recovery of Souls twice dead in SIN , and buried in the Grave of Long Custome , to the Life of Grace . With hopeful Means ( God blessing the same ) to prevent that three-fold ( and worse than Aegyptian ) Plague of the Heart ; Drunkenness , Swearing , and Profaneness . Wherein is a sweet composition of Severity and Mercy : Of Indignation against Sin , of Compassion and Commiseration to the Sinner ; with such Christian moderation , as may argue Zeal without Malice ; and a desire to win Souls , no will to gall them . By R. YOUNGE of Roxwell in Essex . Imprimatur , Ex Aed . Lamb. Feb. 5. 1663. G. Stradling , S.T.P. Rev. in Christo Pat. D. Gilb. Archiep. Cant. à Sac. Domestic . London , Printed by J. Hayes , and are to be sold by Mrs. Crips in Popes-Head Alley , with 39 other Pieces composed by the same Author , 1664. A Sinner rescued from Satans subtilty and slavery . SECTION I. NOt to admonish our brother is to hate him , as the Holy Ghost witnesseth , Lev. 19.17 . But to scorn our brother should admonish us , is more to hate our selves . That little which Croesus learned of Solon , saved his life . And had Pilate taken that fair warning his wife gave him , it might have saved his soul ; which once lost , cannot be redeemed with ten thousand worlds : no not with the enduring of ten thousand thousand years torments in Hell. Enough I suppose ( together with a desire of my Readers eternal welfare ) to encourage me to speak , others to hear . Wherefore let none in the least be offended with what I shall deliver , or with me for it : For ( not only the searcher of hearts , but ) the world shall witness , that I fight not against you , but against your sins ; and you have no such foes as your faults . And these are they I seek to subdue , and batter down before you : as well knowing , that unless they die , you cannot live . Yea , if I make you smart , give me the more thanks , love me the better for it : Sharp reprehension is the healing of the soul ; and love to the soul , is the soul of love ▪ And let this serve for an Apologie , and if you please for a Protection . Sect. 2. Considering the numberless number of those that by professing themselves Protestants , discredit the Protestant Religion : Who because they have been Christened , as Simo● Magus was , received the Sacrament of the Lords Supper , like Judas ; and for company go to Church also as Dogs do , are called Christians , as we call the Heathen Images gods : yea ▪ and ( being blinded by the Prince of darkness , 2. Cor. 4.4 . ) think to be saved by Christ , though they take up Arms against him ; and are no more like Christians , then Michals Image of Goats-hair was like David : Who make the world only their god , and pleasure or profit alone their Religion : Who are so graceless , that God is not in all their thoughts ; except to blaspheme him , and to spend his daies in the Devil's service : Who being Christians in name , will scoff at a Christian indeed : Who honour the dead Saints in a cold profession , while they worrey the living Saints in a cruel persecution : Who so hate Holiness , that they will hate a man for it ; and say of good living , ( as F●stus of great Learninq ) It makes a man mad : whose hearts will rise at the sight of a good man , as some stomacks will rise at the sight of sweet meats : Whose Religion is to oppose the power of Religion ; and whose knowledge of the Truth , to know how to argue against the Truth : Who justifie the wicked , and condemn the just : who call Zeal , madness ; and Religion , foolishness : Who love their sins so much above their souls , that they will not only mock their Admonisher , scoff at the means to be saved , and make themselves merry with their own damnations ; but even hate one to the death , for shewing them the way to eternal life : who will condemn all for Round-heads , that have more Religion then an Heathen , or knowledge of heavenly things , then a child in the womb hath of the things of this life ; or conscience , then an Atheist , or care of his soul , then a Beast , and are mockers of all that march not under the pay of the Devil : Who with Adam will become Satans bondslaves for an Apple ; and like Esau , sell their birthright of Grace here , and their Blessing of Glory hereafter for a mess of pottage : Who prefer the pleasing of their palates before the saving of their souls : who have not only cast off Religion , that should make them good men ; but reason also , that should make them men : Who waste vertues faster then riches , and riches faster then any vertues can get them : Who do nothing else but sin , and make others sin too : who spend their time and patrimonies in Riot , and upon Dice , Drab , Drunkenness : who place all their felicity in a Tavern or Brothel house , where Harlots and Sycophants rifle their Estates , and then send them to rob : Who will borrow of every one , but never intend to satisfie any one : Who glory in their shame , and are ashamed of that which should and would be their glory : Who desire not the reputation of honesty , but of good fellowship : Who in stead of quenching their thirst , drown their senses ; and had rather leave their wits , then the wine behind them : who place their Paradise in their throats , Heaven in their guts : and make their belly their god : Who pour their Patrimonies down their throats , and throw the house so long out at windows , that at length their house throws them out of doors : Who think every one exorbitant that walk not after their Rule : Who will traduce all whom they cannot seduce ; even condemning with their tongues , what they commend in their consciences : Who as they have no reason , so they will hear none : Who are not more blind to their own faults , then quick-sighted in other mens : Who being displeased with others , will flie in their Makers face , and tear their Saviours Name in pieces with oathes and execrations , as being worse then any mad dog that flies in his Masters face that keeps him : Who swear and curse even out of custom , as Currs bark ; yea , they have so sworn away all grace , that they count it a grace to swear ; and being reproved for swearing , they will swear that they swore not . Sect. 3. Or perhaps they are covetous Cormorants , greedy Gripers , miserly Muck-worms ; all whose reaches are at riches : Who make gold their god , and commodity the stern of their consciences : Who hold every thing lawful , if it be gainful : Who prefer a little base pelf before God , and their own salvation ; and who being fatted with Gods blessings , do spurn at his precepts : Who like men sleeping in a Boat , are carried down the stream of this World , untill they arrive at their Graves-end [ Death ] without once waking to bethink themselves whither they are a going [ to Heaven or Hell. ] Or Ignorant and Formal Hypocrites : who do as they see others do , without either conscience of sin , or guidance of reason : Who do what is morally good , more for fear of the Law , then for love of the Gospel : Who fear the Magistrate more then they fear God or the Devil ; regard more the blasts of mens breath , then the fire of Gods wrath ; will tremble more at the thought of a Bailiff , or a Prison , then of Satan , or Hell , and everlasting perdition : Who will say , they love God and Christ , yet hate all that any way resemble him ; are slint unto God , wax to Satan ; have their ears alwayes open to the Tempter , shut to their Maker and Redeemer ; will chuse rather to disobey God , then displease great Ones ; fear more the Worlds scorns , then His anger ; and rather than abridge themselves of their pleasure , will incur the displeasure of God : Who will do what God forbids , yet confidently hope to escape what He threatens : Who will do the Devils works onely , and yet look for Christs wages ; expect that Heaven will meet them at their last hour , when all their life long they have galloped in the beaten Road towards Hell : Who expect to have Christ their Redeemer and Advocate , vvhen their Consciences tell them , that they seldom remember him , but to blaspheme him ; and more often name him in their oaths and curses , than in their prayers : vvho vvill persecute honest and Orthodox Christians ; and say , they mean base and dissembling hypocrites : Who think they do God good service in killing his servant● , Joh. 16.2 . Who vvill boast of a strong faith , and yet fall short of the Devils in believing , Jam. 2.19 . who turn the grace of God into wantonness ; as if a condemned person ▪ should head his Drum of Rebellion with his pardon ; resolving to be evil , because God is good : Who will not believe what is written , till they feel vvhat is written , and vvhom nothing vvill con●ute , but fire and brimstone : vvho think their villany is unseen , because it is unpunished ; and therefore live like Beasts , becau●e they think they shall die like Beasts . Sect. 4. Considering the swarms , legions , millions of these I say , and many the like , vvhich I cannot stand to repeat . As also in reference to Levit. 19.17 . Isa . 58.1 . I have deemed it no desertless office , to say something toward the saving of those poor ignorant and impotent vvretches , that are neither able , nor vvilling to help themselves . And indeed , what heart would it not make to bleed , that hath any Christian blood in his veins , to see vvhat multitudes there are that go blind-fold to destruction ; and no man offer to stop or check them before they arrive there , from vvhence there is no redemption , Matth. 7.13 , 14. 1 John. 5.19 . Rev. 20.8 . and 13.16 . Isa . 10.22 . Rom. 9.27 . 2 Tim. 2.26 . 2 Cor. 4.4 . Eph. 2.1 , to 4. Phil. 3.18 . Joh● ▪ 8.44 . and 1● . 30 . Yea , how should it not make all , that are themselves got out of Satans clutches , to plot , study , and contrive all they can , to draw others of their brethren after them . We read that Andrew vvas no sooner converted and become Christs Disciple , but instantly he drew others after him to the same Faith , John 1.41 . and the like of Philip , ver . ●5 . and of the woman of Samaria , John 4.28 , to 41. and of Peter , Luk. 22 32. Act. 2.41 . & chap. 3. & 4.4 . and so of all the Apostles ▪ Yea , Moses so thirsted after the salvation of Israel , that rather than he vvould be saved without them , he desired the Lord to b●ot h●m out of the Book of Life , Exod. 32.32 . And Paul to this purpose saith , I could wish my self to be separated f●om Christ for my brethre● , that are my kinsmen according to the flesh , meaning the Jew● , Rom. 9.3 . And indeed all heavenly hearts are charitable . Neither are we of the communion of Saints , if we desire not the blessedness of others , it being an inseparable adjunct , or relative to grace ; for none but a Cain vvill say , Am I my brothers keeper ? Yea , vvhere the heart is thankful , and inflamed with the love of God , and our neighbour , this vvill be the principal aim : As by my sins and bad example , I have drawn others from God : so now I will , all I can , draw others with my self to God. Saul converted , will build up , as fast as ever he plucked down , and preach as zealously as ever he persecuted : and we are no whit thankful for our own salvation , if we do not look with charity and pity upon the gross mis-opinions and mispr●sions of our Brethren . And what though we cannot do what we would ? yet we must labour to do what we can , to win others ; not to merit by it , but to express our thanks . Besides it were very dishonourable to Christ not to do so . Did you ever know that wicked men , thieves , drunkards , adulterers , persecuters , false prophets , or the like , would be damned alone ? no , they mislead all they can , as desiring to have companions . Yea , the Pharisees would take great pains , compass sea and land , to make other ▪ two-fold more the children of hell than themselves , as our Saviour expresly saith , Mat. 23.15 . which may cast a blush upon our cheeks , who are nothing so industrious to win souls to God. And what a shame is it , that our God should not have as faithful servants , as he hath unfaithful enemies ? that wickedmen should be at more cost and pains to please an ●ll mast●● , then we can afford to please so good a God , so gracio●s , and so loving a 〈…〉 they labour so hard , for that vvhich vvill but 〈◊〉 be●● damnation ? 〈◊〉 shall we think any pains too much for that whi●h will ad●● to the we 〈…〉 our eternal glory and salvation ? Sect. 5. And what though their case be not onely desperate , but almo●● hopeless ? yet there is a mercy due even to them : and it is our duty to ●se the means ; leaving the issue to him vvho is able to quicken the d●ad , and to make even of stones children to Abraham ? Witness Manasses in the Old Testastament , and Paul in the New. Yea , I suppose , that this their sad on 〈…〉 calls for our more than ordinary compassion . Since they have precious so●ls , that must everlastingly live in bliss , or woe . And hence it is , that the A●gels are said to rejoyce more at the conv●●sion of such a sinner , than for the building up of ninety and nine that are already converted , Luke 15.7 . because he to vvhom God hath given a new heart , and spiritual life , vvill be sure to seek out for , and use the means of growing in grace , and in the knowledge of our Lord and Saviour Jesus Christ . Whereas the former , are not onely dead in sin , but so buried in the grave of long custome , that they cannot stir the least joynt ; no , not so much as ●eel their deadness , nor desire life , but resist all means tending thereunto . Insomuch , that the conversion of such an one is held by Divines a greater work , or miracle , than the creating of the whole World : For in every new creature are a number of miracles ; A blind man is restored to sight ; a deaf man to hearing ; a man possest with many Devils , dispossest ; yea , a dead man raised from the dead , and in every one a stone turned into flesh : in all vvhich God meets vvith nothing but opposition , which in the Creation he met not vvith . I know this is Greek to a Sensualist , that hath onely the Flesh for his Tutor vvhence it vvill not be amiss to shew , how it fares vvith the parties vvith vvhom I am , to encounter ; Drunkards , Blasphemers , and Prophane persons . Sect. 6. Even such is the power of sin , that it made God become man , Angels become Devils , and men become beasts . For each man by nature , every one , vvhose heart is not changed by the Loadstone of the Gospel , is a very beast in condition , as Jeremy affirms , Jer. 10.14 . and St. Peter , 2 Pet. 2.12 . But that 's not all ; for vvhen the custom of sin , hath so brawned mens hearts , seared their consciences , and blinded their minds , that they can swear and curse as familiarly as Dogs bark : When the just and true God , hath for their rebellious wickedness in rejecting him , and despising all good means of being bettered , given them up to their own hearts lusts , and to Satan the God of this world , to be taught and governed by him : even as a just Judg , having passed sentence upon some hainous Malefactor , gives him up to the Jaylor , or Executioner : ( as you may see by sundry places , 2 Thes . 2.10 , 11 , 12. 1 Kings 22.20 , 21 , 22. 2 Tim. 2.26 . Ephes . 2.2 . Joh. 13.2 . Acts 5.3 . 1 Chron. 21.1 . Gen. 3.1 , to 6. Rev. 2.10.3.15 . Joh. 8.44 . & 12.31 . & 14.30 . 2 Cor. 4.4 . ) Then they become so devilized , that as Paul being guided by the good Spirit of God could say , I live not , but Christ lives in me , Gal. 2.20 . So may they say , we live not , but the Devil lives in us . For he is not only their Father , Gen. 3.15 . Joh. 8.44 . But their God , 2 Cor. 4.4 . And their Prince , Joh. 14.30 . And works in them his pleasure , Ephes . 2.2 . 2 Tim. 2.26 . So that they are ready and willing to say or do , what he will have them : as you may plainly read , Joh. 13.2 . Acts 5.3 . & 12.1 , 2 , to 12. 1 Chro. 21.1 . Gen. 3.1 , to 6. Rev. 2.10 . True , these poor simple souls know none of all this : as those four hundred of Ahabs Prophets , in whom this evil Spirit spake , did not know that Satan spake by them , 1 King. 22.22 . Neither did Judas know when he eat the sop , that Satan entred into him , and put it into his heart to betray Christ , Joh. 13.2 . Nor do Magistrates when they cast the servants of God into prison , once imagine that the Devil makes them his Jaylors , but he doth so . They are his Instruments , but he is the Principal Author ; as is plain by Rev. 2.10 . Neither did Ananias and Saphira once think , that Satan had filled their hearts , or put that lye into their mouths , for which they were strook dead , Acts 5. yet the Holy Ghost tells us plainly , that he did so , Vers . 3. Nor Eve in Paradise , had not the least suspition , that it was Satan that spake to her , by the Serpent : Nor Adam , that it was the Devils mind in her mouth , his heart in her lips , when tempted to eat the forbidden fruit . Nor did David once dream , that it was Satan , who moved him to number the people , 1 Chron. 21.1 . Much less did Peter , who so loved Christ , imagine that he was set on by Satan , to tempt his own Lord and Master with those affectionate words , Master pity thy self : For if Christ had pitied himself , Peter and all the world had perished . Yet it was so , which occasioned Christ to answer him , Get thee behind me Satan , Mat. 16.22 , 23. Much less do Drunkards , Blasphemers , and prophane persons know , that it is not they , but the Devil in them , when they scoff at Religion and holiness ; when they tear Heaven with their blasphemies , and bandy the dreadful Name of God in their impure and poluted mouths , by their bloudy Oaths and Execrations . These things premised , I come to deal with the parties first mentioned , with whom my business lies : and they are Drunkards , Blasphemers , and profane persons , who swarm so in all places . And to these , their faithful and impartial Monitor presents a few Considerations . I 'le begin with Drunkards ; O that they would mind what I shall say , but so much as it concerns them ! The Blemish of Government , the Shame of Religion , the Disgrace of Mankind ; or a Charge drawn up against Drunkards , and presented to his Majesty , in the name of all the sober Party in the three Nations . Humbly craving , that they may be kept alone by themselves from infecting others ; compelled to work and earn what they consume : And that none may be suffered to sell Drink , who shall either Swear , or be Drunk themselves , or suffer Others within their Wals. 1. BRANCH of the Charge . THat as the Basilisk is chief of Serpents : so of sinners , the Drunkard is chief . That Drunkenness is of sins the Queen : as the Gowt is of diseases : even the root of all evil , the rot of all good . A sin which turns a man wholly into sin . That all sins , all beast-like , all serpentine qualities meet in a Drunkard , as rivers in the sea : and that it were far better to be a Toad , or a Serpent , then a Drunkard . That the Drunkard is like Ahab , who sold himself to work wickedness . That he wholly dedicates , resigns , surrenders , and gives himself up to serve sin and Satan . That his only employment is to drink , drab , quarrel , swear , curse , scoff , slander and seduce : as if to sin were his Trade , and he could do nothing else ; like the Devil , who was a sinner from the beginning , a sinner to the end . That these sons of Belial , are all for the belly : for to drink God out of their hearts , health out of their bodies , wit out of their heads , strength out of their joynts , all the money out of their purses , all the drink out of the Brewers barrels , wife and children out of doors , the house out at windows , the Land out of quiet , plenty out of the Nation , is all their business . In vvhich their swinish swilling , they resemble so many frogs in a puddle , or water-snakes in a pond : for their vvhole exercise , yea , Religion , is to drink ; they even drown themselves on the dry land . That they drink more spirits in one night , then their flesh and brains be worth . That more is thrown out of one swines nose , and mouth , and guts , then vvould maintain five sufficient families . 2. Br. That it is not to be imagined , vvhat all the Drunkards in one Shire or County do devour , and vvorse then throvv away in one year : vvhen it hath been knovvn ( if vve may give credit to Authours , and the Oaths of others ) that two and thirty in one cluster have made themselves drunk ; that six and thirty have drank themselves dead in the place , vvith carovvsing of healths ; that at one Supper , one and forty have killed themselves , vvith striving for the conquest : that two have drank each of them a peck at a draught : that four men have drank four gallons of vvine at a sitting : that one man hath drank two gallons of vvine ; and two more , three gallons of vvine a piece at a time : that one Drunkard in a fevv hours , drank four gallons of vvine : that four ancient men drank as many cups of vvine at one sitting , as they had lived years , vvhich vvas in all three hundred cups of vvine amongst four men : and lastly , that three women came into a Tavern in Fleet-street ( vvhen I vvas a boy , take it upon Claptons Oath and credit , vvho drevv the Wine ) and drank forty nine quarts of Sack ; tvvo of them sixteen a piece , & the third to get the victory , seventeen quarts of Sack. Which being so , vvhat may the many millions of these ding-thrifty dearth-makers consume in a year in all the three Nations ? It is much to be feared , that as we turn the sanctuary of life into the shambles of death : so God may send a famine after such a satiety , and pestilence after famine . Or rather , that our Land , which hath been so long sick of this disease , and so often surfeted of this sin , should spue us all out who are the Inhabitants . Nor need it seem incredible , that common drunkards should drink thus : for they can disgorge themselves at pleasure , by only putting their finger to their throat ; and they will vomit , as if they were so many live Whales spuing up the Ocean : which done , they can drink a fresh . Or if not so , yet custome hath made it to pass through them , as through a tunnel , or streiner ; whereby it comes out again as sheer wine as it went in , as hath been observed . Nor hath the richest Sherry or old Canary any more operation with them , than a cup of six hath with me . And no marvel ! for , if Physick be taken too oft , it will not work like Physick : but nature entertains it as a friend , not as a Physician . Yea , poyson by a familiar use becomes natural food . As Aristotle ( in an example of a Maid , who used to pick spiders off the walls and eat them , ) makes plain . 3. Br. That as Drunkards have lost the prerogative of their Creation , and are changed ( with Nebuchadnezzar , Dan. 4.16 . ) from men into beasts , so they turn the sanctuary of life into the shambles of death : yea , thousands ( when they have made up the measure of their wickedness ) are taken away in Gods just wrath in their drink ; ( as it were with the weapo● in their bellies ) it faring with them as it did with that Pope , whom the Devil is said to have slain in the very instant of his Adultery , and carry him quick to hell , being suddenly struck with death , as if the execution were no less intended to the soul , than to the body . That by the Law of God in both Testaments ; He that will not labour , should not eat , Gen. 3.19 . Pro. 20.4 . 2 Thes . 3.10 . because he robs the Common-wealth of that which is altogether as profitable as land , or treasure . But Drunkards are not only lazie get-nothings , but they are also riotous spend-alls ; and yet these drunken drones , these gut-mongers , these Quagmirists , like vagrants and vermine , do nothing all their life-long that may tend to any good , as is storied of Margites , and yet devour more of the fat of the Land , than would plentifully maintain those millions of poor in the Nation that are ready to fami●h . A thing not fit to be suffered in any Christian Commo●-wealth : yea , far sitter they were stoned to death , as by the Law of God they ought , Deut. 21.20 , 21. since this might bring them to repentance ; whereas now they spend their days in mirth , and suddenly they go down into hell , Job 21.13 . Drunkards being those swine whom the legion carries headlong into the Sea , or pit of perdition . 4. Br. That every hour seems a day , and every day a month to a drunkard , that is not spent in a Tap-house ; yea , they seem to have nailed their ears to the door of some Tavern or Tap-house , and to have agreed with Satan , Master , it is good being here . That where ever the Drunkards house is , his dwelling is at the Ale-house , except all his money be spent , and then if his wife will fetch him home with a lanthorn , and his men with a barrow , he comes vvith as much sence as Michals image had . That the pot is no sooner from their lips , but they are melancholy , and their hearts as heavy , as if a milstone lay upon it . Or rather they are vexed like Saul , with an evil spirit , which nothing will drive away but drink and Tobacco . They so wound their consciences with all kind of prodigious wickedness , and so exceedingly provoke God , that they are rackt in conscience , and tortured with the very flashes of bell-fire . That they drink to the end only , that they may forget God , his threats & judgments ; that they may drown conscience , and put off all thoughts of death and hell ; and to hearten and harden themselves against all the messages of God , and threats of the Law : which is no other in mitigating the pangs of conscience , than as a saddle of gold to a galled-horse , or a draught of poison to quench a mans thirst . That if they might have their wills , none should refuse to be drunk unpunished , or be drunk unrewarded at the common charge . As how will they boast what they drank , and how many they conquered at such a meeting , making it their only glory . That the utmost of a Drunkards honesty is good-fellowship : that temperance and sobriety with them is nothing but humour and singularity ; and that they drink not for strength or need , but for lust and pride ; to shew how full of Satan they are , and how near to swine . That though these swinish swill-bowls make their gullet their god , and sacrifice more to their god-belly , than those Babylo●ians did to their god Bel , Bel and the Drago● , v. 3. yet they will say , yea swear , that they drink not for love of drink ; though they love it above health , wealth , credit , child , wife , life , heaven , salvation , All. They no more care for wine , than Esau did for his pottage , for which he sold his birthright , Isa . 56.12 . 5. Br. That Drunkards are the Devils capti●es , at his command , and ready to do his will ; and that he rules over , and works in them his pleasure , 2 Tim. 2.26 . Eph. 2.2 . that he enters into them , and puts it into their hearts what he will have them to do , Joh. 13.2 . Acts 5.3 . 1 Chron. 21.1 . opens their mouths , speaks in and by them , Gen. 3.1 , to 6. stretcheth out their hands , and they act as he will have them , Act. 12.1 , 2. Rev. 1.10 . he being their father , Gen. 3.15 . Joh. 8.44 . their king , Joh. 12.31 . & 14.30 . and their god , 2 Cor. 4.4 . Eph. 2.2 . And which is worst of all , that drunkenness not only dulls and dams up the head and spirits with mud , but it beastiates the heart , and ( being worse than the sting of an Asp ) poysoneth the very soul and reason of a man , whereby the faculties and organs of repentance and resolution are so corrupted and captivated , that it makes men utterly uncapable of returning , unless God should work a greater miracle upon them , than was the creating of the whole world . Whence Austin compares it to the very pit of hell , out of which ( when a man is once fallen into ) there is no hope of redemption . That Drunkenness is like some desperate plague , which knows no cure . As what saies Basil , Shall we speak to drunkards ? we had as good speak to liveless stones , or senceless plants , or witless beasts , as to them ; for they no more believe the threats of Gods Word , than if some Impostor had spoken them . They will fear nothing , till they be in hell-fire ; resembling the Sodomites , who would take no warning , though they were all struck blind ; but persisted in their course , untill they felt fire and brimstone about their ears , Gen. 19.11 . That there is no Washing these Black-moors white , no charming of these deaf Adders ; blind men never blush ; fools are never troubled in conscience , neither are beasts ever ashamed of their deeds . That a man shall never hear of an habituated , infatuated , incorrigible , cauterized Drunkard , that is reclaimed with age . 6. Br. That as at first , and before custom in sin hath hardened these Drunkards , they suffer themselves to be transformed from men into swine ; as Elpenor was transformed by Circes into a hog ; so by degrees they are of swine transformed again into Devils , as Cadmus and his wife were into serpents , as palpably appears by their tempting to sin , and drawing to perdition . That these Age its for the Devil , Drunkards , practise nothing but the Art of d●baunching men ; that to turn others into beasts , they will make themselves devils , wherein they have a notable dexterity , as it is admirable how they will wind men in , and draw men on by drinking first a health to such a man , then to such a woman my mistress , then to every ones mistress ; then to some Lord or Lady ; their Master , their Magistrate , their Captain , Commander , &c. and never cease , until their brains , their wits , their tongues , their eyes , their feet , their sense , and all their members fa●l them : that they will drink until they vomit up their shame again , like a filthy dog , or lie wallowing in their beastliness like a bru●ish swine . That they think nothing too much either to do or spend , that they may make a sober man a drunkard , or to drink another drunkard under the table ; which is to brag how far they are become the Devils children : that in case they can make a sober and religious man exceed his bounds , they will sing and rejoyce , as in the division of a spoil ; and boast that they have d●eached sobriety , and blinded the light ; and ever after be a snuffing of this tape● , Psal . 13.4 . But what a barbarous , graceless , and unchristian-like practice is this , to make it their glory , pastime , and delight , to see God dishonoured , his Spirit grieved , his Name blasphemed , his creatures abused , themselves and their friends souls damned . Doubtless such men have climbed the highest step of the ladder of wickedness ; as thinking their own sins will not press them deep enough into hell , except they load themselves with other mens ; which is Devil-like indeed ! whose aim it hath ever been , seeing he must of necessity be wretched , not to be wretched alone . That as they make these healths serve as a pulley , or shooing-horn to draw men on to drink more , then else they would or should do : so a health being once begun , they will be sure that every one present shall pledge the same , in the same manner and measure , be they thirsty , or not thirsty , willing , or not willing , able , or unable : be it against their stomacks , healths , natures , judgments , hearts and consciences , which do utterly abhor , and secretly condemn the same . That in case a man will not for company grievously sin against God , wrong his own body , destroy his soul , and wilfully leap into hell-fire with them ; they will hate him worse then the hang-man ; and will sooner adventure their blood in the field , upon refusing or crossing their healths , then in the cause and quarrel of their Countrey . 7. Br. How they are so pernicious , that to damn their own souls , is the least part of their mischief ; and that they draw vengeance upon thousands , by seducing some , and giving ill example to others . That one Drunkard makes a multitude , being like the bramble , Judg. 9.15 . which first set it self on fire , and then fired all the Wood. Or like a malicious man sick of the plague , that runs into the throng to disperse his infection : whose mischief out-weighs all penalty . And this shews , that they not only partake of the Devils nature , but that they are very Devils in the likeness of men : and that the very wickedness of one that feareth God , is far better than the good intreaty of a Drunkard . That with sweet words they will tole men on to destruction , as we tole beasts with fodder to the slaughter-house : And that to take away all suspicion , they will so mollifie the stiffness of a mans prejudice , so temper and fit him to their own mold , that once to suspect them , requires the spirit of discerning . And that withal , they so confirm the profession of their love with oaths , protestations , and promises , that you would think , Jonathans love to David nothing to it . That these pernicious seducers , devils in the shape of men , have learned to handle a man so sweetly , that one would think it a pleasure to be seduced . But little do they think , how they advance their own damnations , when the bloud of so many souls , as they have drawn away , will be required at their hands ! For know this thou tempter , that thou dost not more increase other mens wickedness on earth , ( whether by perswasion , or pro●ocation , or example ) than their wickedness shall increase thy damnation in hell , Luke 16.27 , 28. Non fratres dilexit , sed seipsum respexit . And this let me say to the horrour of their consciences , that make merchandize of souls ; that it is a question when such an one comes to hell , whether Judas himself would change torments with him . 8. Br. That the Drunkard is so pleasing a murtherer , that he tickles a man to death , and makes him ( like Solomons fool ) die laughing . Whence it is , that many who hate their other enemies ( yea , and their friends too ) embrace this enemy , because he kisseth when he betrayeth . And indeed , what fence for a pistol charged with the bullet of friendship ? Hence it is also , that thousands have confest at the Gallows , I had never come to this , but for such and such a Drunkard . For commonly the Drunkards progress is , from luxury to beggery , from beggery to thievery , from the Tavern to Tyburn , from the Ale-house to the Gallows . Briefly , That these Bawds and Panders of vice breathe nothing but infection , and study nothing but their own , and other mens destruction . That the Drunkard is like Julian , who never did a man a good turn , but it was to damn his soul . That his proffers are like the Fowlers shrap , when he casts meat to birds , which is not out of pity to relieve , but out of treachery to ens●are them . Or like traps we set for vermine , seeming charitable , when they intend to kill , Jer. 5.26 . And thou mayest answer these cursed tempters , who delight in the murther of souls , as the woman of Endor did Saul , 1 Sam. 28. Wherefore seekest thou to take me in a snare , to cause me to die ? ver . 9. That he is another Absalom , who made a feast for Amnon , whom he meant to kill . And there is no subtilty like that which deceives a man , and hath thanks for the labour . For as our Saviour saith , Blessed is the man that is not offended at their scoffs , Mat. 11.6 . So blessed is the man that is not taken with their wiles . For herein alone consists the difference , He whom the Lord loves , shall be delivered from their meretricious allurements , Eccles . 7.26 . And he whom the Lord abhors , shall fall into their snares , Pro. 22.14 . 9. Br. That Taverns and Tap-houses are the drinking-schools where they learn this their skill , and are trained up in this trade of tempting . For Satan does not work them to this heighth of impiety all at once , but by degrees : When custom of sin hath deaded all remorse for sin ; as it is admirable how the soul that takes delight in lewdness , is gained upon by custom . They grow up in sin , as worldlings grow in wealth and honour . They wax worse and worse , saies the Apostle , 2 Tim. 3.13 . they go first over shoes , then over boots , then over shoulders ; and at length over head and ears in sin , as some do in debt . Now these Tap-houses are their meeting places , where they hear the Devils lectures read ; the shops and markets where Satan drives his trade ; the schools where they take their degrees : these are the Guild-hals where all sorts of sinners gather together , as the humours do in the stomach before an Ague sit ; and where is projected all the wickedness that breaks forth in the Nation , as our reverend Judges do find in their several Circuits . That these Taverns and Ale-houses ( or rather hell-houses ) are the fountains and well-heads from whence spring all our miseries and mischiefs : these are the Nurs●ries of all riot , excess and idleness , making our Land another Sodom , and furnishing yearly our Jayls and Gallowses . Here they sit all day in troops , doing that in 〈◊〉 which we have seen boys do in sport ; stand on their head , and shake their heels against heaven ; where , even to hear how the Name of the Lord Jesus is pierced , and God's Name blasphemed , would make a dumb man speak , a dead man almost to quake . 10. Br. That it were endless to repeat their vain babling , scurrilous jesting , wicked talking , impious swearing and cursing : that when the drink hath once bit them , and set their tongues at liberty , their hearts come up as easily as some of their drink ; yea , their limitless tongues do then clatter like so many windows loose in the wind , and you may as soon perswade a stone to speak , as them to be silent : it faring with their clappers as with a sick mans pulse , which always beats , but ever out of order . That one Drunkard hath tongue enough for twenty men ; for let but three of them be in a room , they will make a noise , as if all the thirty Bels in Antwerp steeple were rung at once : or do but pass by the door , you would think your self in the Land of Parrats . That it is the property of a drunkard to disgorge his bosom with his stomack , to empty his mind with his maw : His tongue resembles Bacchus his Liber pater , and goes like the sayl of a Wind-mill : For as a great gale of wind whirleth the sayls about , so abundance of drink whirleth his tongue about , and keeps it in continual motion . Now he rayls , now he scoffs , now he lies , now he slanders , now he seduces ; talks bawdy , swears , bans , foams , and cannot be quiet , till his tongue be wormed . So that from the beginning to the end , he belcheth forth nothing , but what is as far from truth , piety , reason , modesty ; as that the Moon came down from heaven to visit Mahomet : As oh ! the beastliness which burns in their unchaste and impure minds , that smoaks out at their polluted mouths ! A man would think , that even the Devil himself should blush , to hear his child so talk . How doth his mouth run over with falshoods against both Magistrates , Ministers , and Christians : what speaks he less then whoredoms , adulteries , incests at every word ; yea , hear two or three of them talk , you would change the Lycaotians language , and say . Devils are come up in the likeness of Men. 11. Br. That at these places men learn to contemn Authority , as Boyes grown tall and stubborn , contemn the rod ; here it is that they utter swelling and proud words against such as are in dignity , as St. Peter , and St. Jude have it . They set their mouths against Heaven , and their tongues walk through the Earth , Psalm 73.9 . So that many a good Minister and Christian may say vvith holy David , I became a song of the drunkards , Psal . 69.12 . And in case any of them have wit , here they vvill shew it in scoffing at Religion , and flouting at holiness . From whence it is that we have so many Atheists , and so few Christians amongst us ( notwithstanding our so much means of grace ) and that the Magistracy and Ministry are so wofully contemned by all sorts of people . That these tippling Tap-houses are the common Quagmires of all filthiness , where too many drawing their patrimonies through their throats , exhaus● and lavish out their substance , and lay plots and devices how to get more . For hence they fall , either to open courses of violence , or secret mischief , till at last the Jayl prepares them for the Gibbet ; for likely they sing through a Red Lattice , before they cry through a Grate . 12. Br. I speak not of all , I know the calling to be good , and that there are good of that calling ; ( and these will thank me , because vvhat I have said , makes for their honour and profit too : ) but sure I am too many of these drinking houses are the very dens and shops , yea , the thrones of Satan ; very sinks of sin , which like so many Common-shores , refuse not to welcome and incourage any , in the most loathsome polutions they are able to invent , and put in practice : as did you but hear , and see , and smell , and know what is done in these Taverns and Ale-houses , you would wonder that the earth should bear the houses , or the Sun endure to look upon them . That lest they should not in all this , do homage enough to Satan , they not seldom drink their healths upon their knees , as the Heathen-witches and Sorcerers ( of whom these have learned it ) used to do , when they offered drink-offerings to Beelzeoub the Prince of Devils , and other their Devil-gods . That these godless Ale-drapers , and other sellers of drink , in entertaining into their houses , and complying with those Traytors against God , and in suffering so much impiety to rest within their walls , do make themselves guilty of all , by suffering the same , and that a fearful curse hangs over their heads , so long as they remain such . For if one sin of theft , or perjury , is enough to rot the rafters , to grinde the stones , to level the walls and roof of any house vvith the ground ; as it is Zech. 5.4 . What are the oaths , the lies , the thefts , the whoredoms , the murthers , the damnable drunkenness , the numberless , and nameless abominations that are committed there . For these Ale-house-keepers are accessary to the drunkards sin , and have a fearful account to give for their tolerating such , since they might , and ought to redress it : so that their gain is most unjust , and all they have is by the sins of the people ; as Diogenes said of the st●umpe● P●rine . 13. Br. That of all seducing drunkards , these drink-sellers are the chief : their ●hole life being nought else but a vicissitude of devouring and venting , and their whole study , how to tole in customers , and then egg them on to drink : For as if drinking and tempting were their trade ; they are alwayes guzling within doors , or else tempting at the door , where they spend their vacant hours , watching for a companion , as a spider would watch for a poor fly ; or as the whorish woman in the Proverbs , laid wait for the young novice , until with her great craft , and flattering lips , she had caused him to yeeld , Prov. 7.6 , to 24. Though when he sees a Drunkard , if he but hold up his finger , the other follows him into his Borough , just like a fool to the stocks , and as an Ox to the slaughter-house , having no power to withstand the temptation . So in he goes , and there continues as one bewitch'd , or conjur'd with a spell ; out of which he returns not , until he hath emptied his purse of money , and his head of reason : while , in the mean time , his poor wife , children and servants want bread . That did Sellers of drink aim at the glory of God , and good of others , as they ought , 1 Cor. 10.31 . there would not be an hundredth part of the drunkards , beggars , brawls , and famished-families there are : whereas now thousands do in sheer drink , spend all the cloaths on their beds and backs . As be they poor labouring men , that must dearly earn it before they have it , these Ale-house-keepers , these vice-breeders , these so●l-murtherers , will make them drink away as much in a day , as they can get in a week ; spend twelve pence , sooner then earn two-pence , as St. Ambrose observes . That thousands of these Labouring men may be found in the very Suburbs of this City , that drink the very blood of their wives and children , who are near famished , to satisfie the Drunkards throat , or gut , wherein they are worse then Infidel● , or Cannibals , 1 Tim. 5.8 . who again are justly met withall : For as if God would pay them in their own coyn , how often shall you see vermine sucking the Drunkards blood , as fast as he the others . 14. Br. That these Drunkards and Al●-drapers are always laying their heads together , plotting and consulting how to charm and tame their poor wives , ( for the Drunkard and his wife agree like the harp and the harrow ) which if maids did but hear , they would rather make choice of an Ape-carrier , or a Jakes-farmers servant , than of one that will be drawn to the Ale-house . For let them take this for a Rule , He that is a tame devil abroad , will be a roaring devil at home ; and he that hath begun to be a Drunkard , will ever be a Drunkard . True , they will promise a maid fair , and bind themselves by an hundred oaths and pro●●stations ; and she ( when love hath blinded and besotted her ) will believe them ; yea , promise her self the victory , not doubting but she shall reclaim him from his evil company ; but not one of a thousand , scarce one of ten thousand that ever finds it so , but the contrary . For let Drunkards promise , yea , and purpose what they will ; Experience shews , that they mend as sowre Ale does in Summer ; or as a dead hedg , which the longer it stands is the rottener . And how should it be other , when they cannot go the length of a street , but they must pass by perhaps an hundred Ale-houses , where they shall be called in . And all the while they are in the drinking-school , they are bound by their law of good fellowship to be pouring in at their mouths , or whiffing out at their noses : one serving as a shooing-horn to the other ; which makes them like rats-ban'd Rats , drink and vent , vent and drink , S●llengers round , and the same again . Oh that a maids fore-wit were but so good as her after-wi● ! then the Drunkard should never have wife more to make a slave of , nor wives such cause to curse Ale-house-keepers , as now they have . And indeed , if I may speak my thoughts , or what reason propounds to me , Drunkards are such children and fools ( to what Governours of families ought to be ) that a rod is fitter for them than a wife . But of this by the way only , that maids may not so miserably cast away themselves ; for they had better be buried alive , than so married , as most poor mens wives can inform them . 15. Br. That to speak to these Demetriuses , that get their wealth by drinking ; yea , by helping to consume their drink , and that live only by sin , and the sins of the people , were to speed as Paul did at Ephesus , after some one of them had told the rest of their occupation . Yea , to expect amendment from such , in a manner were to expect amendment from a Witch , who hath already given her soul to the devil . That to what hath been spoken of Drunkards and Drink-sellers in the particular cases of drinking and tempting , might be added seventy times seven more of the like abominations . For the Drunkard is like some putrid grave , the deeper you dig , the fuller you shall find him both of stench and horror : Or like Hercules's monster , wherein were fresh heads still arising one after the cutting off of another . But there needs no more then this taste , to make any wise man ( or any that love their own souls ) to detest and beware these Bawds and panders of vice , that breathe nothing but infection , and study nothing but their own , and other mens destruction . These Brokers of villany , whose very acquaintance is destruction : As how can they be other then dangerously infectious , and desperately wicked , whose very mercies are cruelty ? 16. Br. That I have unmasked their faces , is to infa●uate their purpose : that I have inveighed and declaimed against Drunkenness , is to keep men sober ; For vices true picture , makes us vice detest . O that I had Dehortation answerable to my detestation of it ! Only here is a discovery how Drunkards tempt ; if you will see directions how to avoid their temptations , read my Sovereign Antidote against the contagion of evil company . Only take notice for the present , that the best way to avoid evil , is to shun the occasions : Do not only shun Drunkenness , but the means to come to it ; and to avoid hurt , keep thy self out of shot ; come not in drunken company , nor to drinking places : As for their love and friendship , consider but whose Factors they are , and thou wilt surely hate them . Consider what I say , and the Lord give you understanding in all things . That ( by the blessing of God ) our children , and childrens children may loath drunkenness , and love sobriety ; let this be fixed to some place convenient in every house , for all to read . The Persians , Parthians , Spartans , and Lacedemonians did the like , and found it exceeding efficacious : And Anacharsis holds it the most effectual means to that end . A Hopefull way to Cure that horrid Sin of SWEARING , Or an help to save SWEARERS , if willing to be saved : Being an Offer or Message from Him , whom they so Daringly and Audaciously provoke . Also a Curb against CURSING . Member 1. 1. Sect. Messenger . SIr , Me thinks you Swear and Curse as if he that made the ear could not hear , or as if he were neither to be feared , nor cared for : who for sin cast the Angels out of Heaven , Adam out of Paradise , drowned the old world , rained down fire and brimstone upon Sodom , commanded the earth to open her mouth , and swallow down quick Korah and his company , he who smote Egypt with so many plagues , overthrew Pharaoh and his host in the Red sea , destroyed great and mighty Kings , giving their land for an inheritance to his people : and can as easily with a word of his mouth strike you dead while you are blaspheming him , and cast you body and soul into hell for your odious unthankfulness : yea , it is a mercy beyond expression , that he hath spared you so long . When a Dog flies in his masters face that keeps him , we conclude he is mad : are you then rational men , that ( being never so little crost ) will fly in your Makers face , and tear your Saviours name in pieces , with oaths and execrations , which is worse than Frenzy ? yea , this is to send challenges into Heaven , and make love to destruction ! And certainly it is Gods unspeakable mercy , that every such oath and blasphemy , proves not a Benoni , the death of the mother , Gen. 35.18 . Sect. 2. Think me not too bold , or over-harsh ; for I speak to you both for and from my Maker and Redeemer . Yea , be perswaded to hearken a while unto me , as you would have God another day hearken unto you : Are you Christians , as you call your selves ? If you be , call to mind what God and Christ hath done for us . How when we were in a sad condition , when by sin we had forfeited our s●lves and all we had , and wilfully plunged our souls and bodies into eternal torments : when neither heaven , earth , nor hell , could have yielded any satisfactory thing besides Christ , that could have satisfied Gods justice , and merited heaven for us : then , oh then ! The eternal God would die , viz. so far as was possible or necessary , that we might not die eternally , John 3.16 . A mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and Angels in heaven . And all this even against our wills , when we were his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his onely enemies ( Sin and Satan ) as now you do , not having the least thought or desire of reconcilement ; but a perverse and obstinate will , to resist all means tending thereunto . Sect. 3. O my brethren ! bethink your selves ; It is his maintenance we take , and live on . The air we breath , the earth we tread on , the fire that warms us , the water that cools and cleanseth us , the cloaths that cover us , the food that does nourish us , the delights that cheer us , the beasts that serve us , the Angels that attend us , even all are his . That we are not at this present in hell , there to fry in flames , never to be freed : That we have the free offer of grace here , and everlasting glory in heaven hereafter , we are only beholding to him . And shall we deny this Lord that hath bought us ? shall we most spitefully and maliciously fight on Satans side against him with all our might , and that against knowledge and conscience ? I wish you would a little think of it . Sect. 4. For favours bestowed , and deliverances from danger , bind to gratitude : or else the more bonds of duty , the more plagues for neglect . The contribution of blessings requires retribution of thanks , or will bring distribution of judgements : and certainly , if a friend had given us but a thousandth part of what God hath , we should heartily love him all our lives , & think no thanks sufficient . And in reason , Hath God done so much for us , and shall we deny him any thing he requireth of us ? though it were our lives , yea , our souls ; much more our sins ; most of all this sottish and damnable sin , in which there is neither profit , nor pleasure , nor credit , nor any thing else to provoke or entice us unto it , as in other sins : for all you can expect by it is the suspicion of common Lyers , by being common Swearers ; or that you shall vex others , and they shall hate you . Whereas if we could give Christ our bodies and souls , they should be saved by it , but he were never the better for them . Yea , swearing and cursing are sins from which of all other sins we have the most power to abstain . For were you forced to pay for every oath and curse you utter , as the Law enjoyns ; or if you were sure to have your tongue cut out , which is too light a punishment for this sin , damnation being the due penalty thereof , as the Apostle sets it down , James 5.12 . you both could and would leave it , which alone makes it altogether inexcusable . And this know , that the easier the thing commanded is , the greater guilt in the breach of it ; and the lighter the injunction , the heavier the transgression , as Austin speaks , and Adams eating the forbidden fruit , sufficiently proves : so that it is evident you love this sin , meerly because it is a great sin , and blaspheme out of meer malice to , and contempt of God , which it most fearful , and ( as a man would think ) should make it unpardonable : I am sure the Psalmist hath a terrible word for all such , if they would take notice of it , Let them be confounded that transgress without a cause , Psalm 25.3 . And no marvel that this fearful imprecation should fall from the Prophets mouth ; for that man is bottomlesly ill , who loves vice meerly because it is a vice , and because God most strictly forbids it . He is a desperate prodigious , damnable wretch , who ( rather then not die ) will anger God on set purpose . Wherefore look to it , and think of it , you cursing and cursed swearers ; You swear away your salvation , curse away your blessing ; Howling and cursing shall be your chief ease in Hell , to vvhom blasphemy was an especial recreation on Earth . Sect. 5. Argue with all the vvorld , and they vvill conclude , there is no vice like ingratitude : and meer ingratitude returns nothing for good , but you return evil ; yea , the greatest and most malicious evil , for the greatest and most admired love . It was horrible ingratitude for the Jews to scourge and crucifie Christ , who did them good every way ; for he healed their diseases , fed their bodies , enlightned their minds , of God became Man , and lived miserably among them many years , that he might save their souls , ( though in killing him they did their utmost to sink the onely ship that could save them : ) but you are more ingrateful to God and Christ then they were , or can be exprest by the best Orator alive . For which read more in a Treatise intituled , Gods goodness , and Englands unthankefulness , from chap. 4. to chap. 7. Sect. 6. O that you would but consider , that the Lord Jehovah , vvho is a God great and terrible , of most glorious Majesty , and infinite purity , hears and beholds you in all places , and in every thing you think , speak , or do ; who is a just Judge , and will not let this cursed sin go unpunished : then would you keep a narrower watch over your thoughts , then any other can do over your actions ; yea , you would as soon stab a Dagger to your Hearts , as let such oaths and execrations drop from your mouths . Consider of it I beseech you , lest you swear away your part in that blood which must save you , if ever you be saved ; yea , take heed lest you be plagued with a witness , and that both here and hereafter ; for God ( who cannot lie ) hath threatned that his curse shall never depart from the house of the Swearer , as it is , Zech. 5.1 , to 5. And I doubt not but you are already cursed , though you know it not ; that either he hath cursed you in your body , by sending some foul disease , or in your estate , by suddenly consuming it , or in your name , by blemishing and blasting it , or in your seed , by not prospering it , or in your mind , by darkning it , or in your heart , by hardning it , or in your conscience , by terrifying it , or will in your soul , by everlastingly damning it , if you repent not . Wherefore take heed what you do before it prove too late . Sect. 7. Or if you regard not your self , or your own souls good , yet for the Nations good , leave your swearing : for the Lord ( as now we find to our smart ) hath a great controversie with the inhabitants of the Land , because of swearing , Hos . 4.1 , 2. Yea , because of oaths the whole land ( even the three Nations ) now mourneth , as you may see , Jer. 23.10 . Neither object that ye are so accustomed to swearing that you cannot leave it , for this defence is worse then the offence ; as take an instance , Shall a Thief or Murtherer at the Bar alledge for his defence , That it hath been his use and custome of a long time to rob and kill , and therefore he must continue it ? Or if he do , will not the Judge so much the rather send him to the Gallows ? Wherefore I beseech you by the mercies of God ( who hath removed so many evils , and conferred so many good things upon you , that they are beyond thought or imagination ) to leave it : especially after this warning , which in case you do not , will be a sore witness , and rise up in judgement against you another day . Memb. 2. Swearer . Did I swear or curse ? Sect. 1. Messenger . Very often , as all here present can witness , and Satan also , who stands by to take notice , reckon up , and set on your score every Oath you utter , keeping them upon Record against the great day of Assises , at which time every Oath will prove as a daggers point stabbing your soul to the heart , or as so many weights pressing you down to Hell , Rev. 20.13 . and 22.12 . As also the searcher of hearts , who himself will one day be a swift witness against Swearers , Mal. 3.5 . For of all other sinners the Lord will not hold him guiltless that taketh his Name in vain , as the third Commandment tels you , Exod. 20.7 . Sect. 2. But wo is me , it fares with common Swearers as with persons desperately diseased , whose excrements and filth comes from them at unawares , for as by much labour the hand is so hardened that it hath no sense of labour , so their much swearing causeth such a brawny skin of senslesness to overspread the heart , memory , and conscience , that the swearer swears unwittingly ; and having sworn , hath no remembrance of his Oath , much less repentance for his sin . Swearer . Alas , though I did swear , yet I thought no harm . Sect. 3 Messeng●r . O fool ! What Prince hearing himself abused to his face , by the reproachfull words of his base and impotent Subject , would admit of such an excuse , That whatsoever he spake with his mouth , yet he thought no ill in his heart ? And shall God take this for a good answer , having told us before-hand , Deut. 28.58 , 59. That if we do not fear and dread his glorious and fearful Name , the Lord our God , he will make our plagues wonderful and of long continuance , and the plagues of our posterity . Besides , how frequently dost thou pollute and profane Gods Name , and thy Saviours ? The Jews grievously sinned in crucifying the Lord of Life but once , and that of Ignorance : but the times are innumerable that thou dost it , every day in the year , every hour in the day , although thy conscience and the holy Spirit of grace hath checkt thee for it a thousand and a thousand times . Dost thou expect to have Christ thy Redeemer and Ad●ocate , when thy conscience tels thee that thou hast seldom remembred him , but to blaspheme him ? and more often named him in thy Oaths and Curses , than in thy Prayers . Swearer . Surely , If I d●d swear , it was but by Faith and Troth , by our Lady , the Mass , the Light , this Bread , by the Cross of this Silver , or the like ; which is no great matter I hope , so long as I swore not by God , nor by my Saviour . Sect. 4. M●ssenger . That is your gross ignorance of the Scriptures ; for God expresly forbids it , and that upon pain of damnation , Jam. 5.12 . First , our Saviour Christ in his own person forbids it , Mat. 5.34 , 35 , 36 , 37. I say unto you , Swear not at all ; neither by heaven , for it is Gods Throne ; nor by the earth , for it is his foo●stool ; nor by Jerusalem , for it is the City of the great King ; neither shalt thou swear by thine head , because thou canst not make one hair white or black : but let your communication be Yea , Yea , Nay , Nay ; for whatsoever is more than these cometh of evil . And then by his Apostle , Above all things , my brethren , swear not , neither by heaven , nor by earth , nor by any other oath ; but let your Yea be Yea , and your Nay Nay , lest you fall into condemnation , Jam. 5.12 . Where mark the Emphasis in the first words , Above all things swear not ; and the great danger of it in the last word , condemnation . Sect. 5. If the matter be light & vain , we must not swear at all ; if so weighty that we may lawfully swear , as before a Magistrate , being called to it ; then we must only use the glorious Name of our God in a holy and religious manner , as you may see , Deut. 6.13 . Isa . 45.23 . & 65.16 . Josh . 23.7 . Jer. 5.7 . Exod. 23.13 . And the reasons of it are weighty , if we look into them ; for in swearing by any creature whatsoever , we do invocate that creature , and ascribe to it divine worsh●p ; a lawful oath being a kind of Invocation , and a part of Gods worship : Yea , whatsoever we swear by , that we invocate , both as our Witness , Surety , and Judge , Heb. 6.16 . and by consequence , deifie it , by ascribing and communicating unto it Gods incommunicable Attributes , as his Omnipresence , and Omniscience , of being every where present , and knowing the secret thoughts and intentions of the heart ; and likewise an Omnipotency , as being Almighty in patronizing , protecting , defending , and rewarding us for speaking the truth , or punishing us if we speak falsly : all which are so peculiar to God , as that they can no way be communicated or ascribed to another . So that in swearing by any of those things , thou committest an high degree of gross Idolatry , thou spoilest and robbest God of his Glory , ( the most impious kind of theft ) and in a manner dethronest him , and placest an Idol in his room . Sect. 6. And as to swear by the creature makes the sin far more hainous , so the more mean and vile the thing is which you swear by ( be it by my fay , by cock and p●e , hares foot , by this ch●ese , and such like childish oaths , which are so much in use with the ignorant & superstitious swarm ) the greater is your sin in swearing such an Oath : because you ascribe that unto these basest of creatures , which is only proper to God , namely , to know your heart , and to be a discerner of secret things ; why else should you call that creature as a witness unto your conscience , that you speak the truth , and lie not , which only belongeth to God ? And therefore the Lord calls it a forsaking of him ; as mark well what he saith , Jer. 5.7 . How shall I spare thee for this ? thy children have forsaken me , and sworn by them that are no Gods. And do you make it a small matter to forsake God , and make a God of the Creature ? Will you believe the Prophet Amos ? if you will , he saith ( speaking of them that swore by the sin of Samaria ) that they shall fall , and ne●er rise again , Amos 8.14 . A terrible place to vain swearers . Neither are we to joyn any other with God in our oaths ; for , in so doing we make base Idols , and filthy creatures Co●●●vals in honour , and Competitors in the Throne of Justice with the Lord , who is Creator of Heaven and Earth , and the supreme Judge and sole Monarch of all the World. Or , in case we do , our doom shall be remediless ; for the Lord threatneth by the Prophet Zephany , That he will cut off them that swear by the Lord and by Malcham . Which Malcham was their King , or as some think , their Idol , Zeph. 1.4 , 5. But admit the sin were small , as you would have it to be , yet the circumstances make it most heinous ; for even the least sin in its own nature is not only mortal , but rests unpardonable , so long as it is willingly committed , and excused or defended . Swearer . But all do swear , except some few singular ones , and they also will lye , which is as bad . Sect. 7. Messenger ▪ You must not measure all others by your own bushel : for although ill Dispositions cause ill Suspicions , even as the eye that is bloud●hot sees all things red , or as they that have the Jau●dies see all things yellow ; yet know , that there be thousands who can say truly , through Gods mercy , that they had rather choose to have their souls pass from their bodies , than a w●lful premeditated Lye , or a wicked Oath , from their mouths : Wherefore when you want experience , think the best , as Charity bids you , and leave what you know not to the searcher of hearts . Sect. 8. As for the number of Swearers , it cannot be denied , but the sin is almost universal , and this is it which hath incensed Gods wrath , and almost brought an universal destruction upon our whole Nation : But is not this excuse [ That others do so ] a most reasonless plea , and only becoming a fool ? when our Saviour Christ hath plainly told us , that the greatest number go the broad way to destruction , and but a few the narrow way which leade●h unto life , Mat. 7.13 , 14. And S. John , that the whole World lieth in wickedness , 1 Joh. 5.19 . And that the number of those whom Satan shall deceive , is as the sand of the sea . Rev. 20.8 . & 13.16 . Isa . 10.22 . Rom. 9.27 . And tell me , Were it a good plea , to commit a Fel●ny , and say that others do so ? Or wilt thou leap into Hell , and cast away thy soul , because others do so ? A sorry comfort it will be , to have a numerous multitude accompany us into that lake of fire that never shall be quenched . Besides , this is Gods express charge , Exod. 23.2 . Thou shalt not follow a multitude to do evil . And S. Pauls everlasting Rule , Rom. 12.2 . Fashion not your selve● like unto this world . Swearer . But I may lawfully swear , so I affirm nothing but the truth . Sect. 9. Messenger . If you be lawfully called to it , as before a Magistrate , or when some urgent matter constraineth , for the confirming of a necessary truth ( which can by no other lawful means be cleared ) and for the ending of all contentions and controversies , and clear●ng our own or our neighbours good name , person , or estate , and to put an end to all strife , aiming at Gods glory , and our own or our neighbours good ; which is the only use & end of an oath ; in which case a man is rather a patient than a voluntary agent ; you may swear : otherwise not . Neither must we swear at all in our ordinary communication , if we will obey Gods Word , as you may see , Mat. 5.34 , 35 , 36 , 37. Jam. 5.12 . Swearer . Except I swear , men will not believe me . Sect. 10. Messenger . Thou hadst as good say , I have so often made shipwrack of my credit by accustomary lying , that I can gain no belief unto my words without an oath ; for it argues a guilty conscience of the want of credit , and that our word alone is worth no respect , when it will not be taken without a pawn or surety . Neither will any but base Bankrupts pawn so precious a Jewel as their Faith , or offer better security for every small trifle . Besides , he that often sweareth , not seldom forsweareth . And so I have informed you from Gods Word , what the danger is of vain and wicked swearing . Memb. 3. Sect. 1. But as if Swearing alone would not press thee deep enough into Hell , thou addest Cursing to it ; a sin of a higher nature , which none use frequently , but such as like Goliah and Shimei are desperately wicked , it being their peculiar brand in Scripture : As how doth the Holy Ghost stigmatize such a one ? His mouth is full of cursing , Psal . 10.7 . Rom. 3.14 . or He loveth cursing , Psal . 109.17 . And indeed , whom can you observe to love this sin , or to have their mouths full of cursing , but Ruffian ▪ and sons of Belial ? such as have shaken out of their hearts the fear of God , the shame of men , the love of heaven , the dread of hell , not once caring what is thought or spoken of them here , or what becomes of them hereafter : yea , observe them well , and you will find , that they are mockers of all that march not under the pay of the Devil . Sect. 2. And whence do these Monsters of the earth , these hellish miscreants , these bodily and visible devils learn this their damnable cursing and swearing ? Are not their tongues fired and edged from Hell ? as S. James hath it , Jam. 3.6 . Yea , it is the very language of the damned , as you may see Rev. 16.1 , 21. Only they learn it here before they come thither , and are such proficients therein , that the Devil counts them his best Scholars , and sets them in his highest form , Psal . 1.1 . And well they deserve it , with whom the language of hell is so familiar , that blasphemy is become their mother-tongue . Besides , it is the very depth of sin : roaring and drinking is the horse-way to Hell ; whoring and cheating the foot-way ; but Swearing and Cursi●g follows Korah , Dathan , and Abiram . And certainly , if the infernal Tophet be not for these men , it can challenge no guests . But see how witless , graceless , and shameless even the best are that use to curse ; for I pass over such as call for a curse on themselves , saying , God damn me , Sink me , Co found me , T●e Devil take me , and the like ; which would make a rational man tremble to name ; because I were as good knock at a deaf mans door , or a dead mans grave , as speak to them . Sect. 3. Thou art crossed by some one , perhaps thy wife , child , or servant , or else thy horse , the weather , the dice , ●owls , or some other of the creatures displease thee ; and thou fallest a cursing and blaspheming them , wishing the plague of God , or Gods vengeance to light on them , or some such hellish speech falls from thy foul mouth . And so upon every foolish trifle , or every time thou art angry , God must be at thy beck , and come down from heaven in all haste and become thy Officer to revenge thy quarrel , and serve thy malicious humour ; ( O monstrous impiety ! O shameless impudency ! to be abhorred of all that hear it ) not once taking notice what he commands in his Word , as , Bless them that persecute you ; bless , I say , and curse not , Rom. 12.14 . And again , Bless them that curse you , and pray for them which hurt you , Luk. 6.28 . which is the practice of all true Christians , 1 Cor. 4.12 . Sect. 4. But this is not one half of thine offence , For whom dost thou curse ? Alas , the Creatures that displease thee are but Instruments , thy sin is the cause , and God the Author , 2 Sam. 16.11 . Psal . 39.9 , 10. Gen. 45.8 . Job 1.21 . from whom thou hast deserved it , and ten thousand times a greater cross : but instead of looking up from the stone , to the hand which threw it ; or from the effect to the cause , as Gods people do ; thou like a mastiff dog , s●ttest upon the stone or weapon that hurts thee . But in this case , Who are you angry withal ? Does your horse , the dice , the rain , or any other creature displease you ? Alas , they are but servants , and if their Master bid smite , they must not forbear ; they may say truly what Rabshakeh usurped , Isa . 36.10 . Are we come without the Lord ? And all that hear thee may say , as the Prophet did to Senacherib , 2 King. 19.22 . Whom hast thou blasphemed ? and against whom hast thou exalted thy self ? even against the Holy One of Israel . Sect. 5. Besides , why dost thou curse thine enemy ? ( if he be so ) but because thou canst not be suffered to kill him . For in heart , and Gods account , thou art a murtherer , in wishing him the pox , plague , or that he were hanged or damned . Nor will it be any rare thing at the day of judgment , for cursers to be indicted of murther . For like Shimei and Goliah to David ; thou wouldst kill him if thou durst ; thou dost kill him so far as thou canst . I would be loath to trust his hands that bans me with his tongue . Had David been at the mercy of either Shimei or Goliah , and not too strong for them , he had then breathed his last . Nor is it commonly any sin committed , or just offence given thee , that thou cursest . Who could have less deserved those curses and ston●s from Shimei , than David ? Yea , did not that head deserve to be tongueless , that body to be headless , that so undeservedly cursed such an Innocent ? as after it fell out . For the curses and stones which Shimei threw at David , rebounded upon Shimei , and split his heart ; yea , and at last knockt out his brains ; and the like of Goliahs curses ; which is also thy very case . For , Sect. 6. What will be the issue ? the causeless curse shall not come where the Curser meant it , Pro. 26.2 . yea , though thou cursest , yet God will bless , Psal . 109.28 . but thy curses shall be sure to rebound back into thine own brest , Psal . 7.14 , 15 , 16. Pro● . 14.30 . Cursing mouths are like ill made Pieces , which while men discharge at others , recoil in splinters on their own faces . Their words & wishes be but whirlwinds , which being breathen forth , return again into the same place . As hear how the Holy Ghost delivers it , Psal . 109. As he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . As he cloathed himself with cursing like a garment , so shall it came into his bowels like water , and like oyl into his bo●es ; let it be unto him as a garment to cover him , and for a girdle wherewith he shall alwaies be girded , Ver. 17.18 , 19. Hear this all ye , whose tongues run so fast on the Devils errand ! you loved cursing , you shall have it , both upon you , about you , and in you , and that everlastingly , if you persevere and go on ; for Christ himself at the last day , even he which came to save the world , shall say unto all such , Depart from me y● cursed into everlasting fire , prepared for the Devil and his Angels , Mat. 25.41 . Where they shall do nothing but curse for evermore ; for they no further apprehending the goodness , mercy , & bounty of God , than by the sence of their own torments , ( the effects of his justice ) shall hate him , and hating him , they shall curse him , Rev. 16.11 . They suffer , and they blaspheme : there is in them a furious malice against him ; being cursed of him , they re-curse him ; they curse him for making them , curse him for condemning them , curse him , because being adjudged to death , they can never find death ; they curse his punishments , because they are so unsufferable ; curse his mercies , because they may never taste them ; curse the bloud of Christ shed on the Cross , because it hath satisfied for millions , and done their unbelieving souls no good ; curse the Angels and Saints in heaven , because they see them in joy , and themselves in torment : Cursings shall be their sins , and their chief ease ; Blasphemies their prayers ; Lachrymae their notes ; Lamentation all their harmony : these shall be their evening songs , their morning songs , their mourning songs for ever and ever . And indeed , who shall go to Hell , if Cursers should be left out ? Wherefore let all those learn to bless , that look to be heirs of the blessing . Sect. 7. But to be in Hell , and there to continue everlastingly in a bed of quenchless flames , is not all . For this is the portion , even of Negative and viceless Christians , if they be not vertuous . Of such as do not swear , except they fear an Oath . That abound in good duties , if they do them not out of faith , and because God commands them ; that he may be glorified , and others edified thereby . Whereas thou dost supererogate of Satan , in damning many souls besides thine own . Thou hast had a double portion of sin , to other men here ; and therefore must have a double portion of torment to them hereafter . The number and measure of thy torments , shall be according to the multitude and magnitude of thine offences , Rev. 20.12 , 13. & 22.12 . Luk. 12.47 . Mat. 10.15 . Rom. 2.5 , 6. And those offences , if I could stand to aggravate them by their several circumstances , would appear to be out of measure great and numerous . I 'le mention but one of ten . With thy swearing and cursing , thou dost not only wound thine own soul , worse than the Baalites wounded their own bodies , ( for thou wilfully murtherest thine own soul , and that without any inducement , as hath been proved . ) But thou art so pernicious , that this is the least part of thy m●schief ; for thou drawest vengeance upon thousands , by thy infectious and damnable example ; as how can it be otherwise ? Thou dost not only infect thy companions , but almost all that hear , or come near thee . Yea , little children in the streets , have learnt of thee to rap out oaths , and belch out curses and scoffs almost as frequently as thy self ; and through thy accustomary swearing , learned to speak English and Oaths together ; and so to blaspheme God almost so soon as he hath made them . And not onely so , but thy example infects others , and they spread it abroad to more ; like a malicious man sick of the plague , that runs into the throng , to disperse his infection , whose mischief out-weighs all penalty . It is like the setting a mans own house on fire ; it burns many of his neighbours houses , and he shall answer for all the spoil . So that the infection of sin is much worse than the act . Sect. 8. Nor wilt thou cease to sin when thou shalt cease to live ; but thy wickedness will continue longer than thy life . For as if we sow good works , succession shall reap them , and we shall be happy in making them so ; so on the contrary , wicked men leave their evil practices to posterity , and though dead , are still tempting unto sin , and still they sin in that temptation ; they sin so long as they cause sin . This was Jeroboams case , in making Israel to sin : for let him be dead , yet so long as any worshipped his Calves , Jeroboam sinned . Neither was his sin soon forgotten ; Nadab his son , and Baasha his successor , Zimri , and Omri , and Ahab , and Ahaziah , and Jehoram , all these walked in the wayes of Jeroboam , which made Israel to sin ; and not they alone , but millions of the people with them . So that it is easie for a mans sin to live , when himself is dead , and to lead that exemplary way to Hell , which by the number of his followers , shall continually aggravate his torments . As , O what infinite torments doth Mahomet endure ! when every Turk that perisheth by his jugling , doth daily add to the pile of his unspeakable horrors , And so each sinner , according to his proportion , and the number of souls which miscarry through the contagion of his evil example . And look to it , for the blood of so many souls as thou hast seduced , will be required at thy hands , and thou must give an account for the sins perhaps of a thousand . Thou dost not more increase other mens wickedness on earth , than their wickedness shall increase thy damnation in hell , Luk. 16. Sect. 9. It were easie to go on in aggravating thy sin and wretchedness , and making it out of measure great , and the souls that miscarry through the contagion of thy evil example numerous . For is not the Gospel and the Name of God blasphemed among the very Turks , Jews , and Infidels ; and an evil scandal raised upon the whole Church ; through thy superlative wickedness , and other thy fellovvs ? Yea , does not this keep them off from embracing the Christian Religion , and cause them to protest against their ovvn conversion ? Which makes me vvonder that Swearers , Drunkards , and such vvicked and prophane wretches , are not ( like dirt in the house of God ) throvvn out into the street , by excommunication : Or as excrements and bad humours in mans body , vvhich is never at ease till it be thereof disburthened ; as Austin vvell notes . That they are not marked vvith a black coal of infamy , and their company avoided , as by the Apostles order they ought , Rom. 16.17 . 2 Thes . 3.6 , 14. Eph. 5.5 , 7. 1 Cor. 5.5 , 11. 1 Tim. 1.20 . That they are not to us as Lepers vvere among the Jews ; or as men full of plague sores are amongst us . We vvell knovv the good husbandman weeds his field of hurtful plants , that they may not spoil the good corn . And when fire hath taken an house , we use to pull it down , lest it should fire also the neighbours houses . Yea , the good Chirurgion cuts off a rotten member betimes , that the sound may not be endangered . Nor will the Church of England ever flourish or be happy in her Reformation , until such a course is taken . Memb. 4. Swearer . Sir , I unfeignedly bless God , for what I have heard from you ; for formerly , I had not the least thought that swearing by faith , troth , or any other creature was so grievous a sin , as you have made it appear from the Word . And I hope it shall be a sufficient warning to me for time to come . Sect. 1. Mestenger . If so , you have cause to bless God indeed . For all of you have heard the self-same Word ; but one goes away bettered , others exasperated and enraged , wherein Will only makes the difference . And who makes the difference of Wills , but God that made them ? He that creates the new heart , leaves a stone in one bosom , puts flesh into another . Sect. 2. Of Hearers there are usually four sorts , Mat. 13. 19 , to 24. as first , an honest and good heart , will not return from hearing the Word unbettered . Yea , he will so note what is spoken to his own sin , that it shall encrease his knowledge , and lessen his vices . As who by looking in a Glass shall spy spots in his face , and will not forth with wipe them out ? A wise man will not have one sin twice repeated unto him . And these may be resembled to wax , which yieldeth sooner to the seal , than steel to the stamp . But Sect. 3. Secondly , others are like Tullies strange soil , much rain leaves them still as dry as dust . Or the Wolf in the emblem , which though she suckt the Goat , kept notwithstanding her wolvish nature still . For speak what can be spoken to them , it presently passes away like the sound of a Bell that is rung . Let testimonies & examples never so much concern them , they prove no other than as so many characters writ in the water , which leave no impression behind them . Who may be resembled to an Hour-glass or Conduit , that which in one hour runneth in , the same in another hour runneth out again . Or the Smiths Iron , put it into the fire , it is much softned ; again put it into the water , 't is harder than before . Yea , let them never so much smart for their sins ; they will return to them again until they perish . Resembling some silly fly , which being beat from the candle an hundred times , and oft singed therein , yet will return to it again until she be consumed , Prov. 23.35 . All those Beasts which went into the Ark unclean , came likewise out unclean . Sect. 4. Thirdly , another sort will very orderly hear the Word , and delight in it ; so long as the Minister shall rove in generalities , preach little or nothing to the purpose : But if once he touch them to the quick , drive an application home to their consciences touching some one sin of theirs , as John Baptist served Herod ; then they will turn their backs upon him , and hear him no further , as those Jews served our Saviour , Joh. 6.66 . The Athenians Paul , Acts 17.16 , to 34. and Ahab Micaiah , 1 Kings 22.8 . Sect. 5. Sore eyes you know are much grieved to look upon the Sun. Bankrupts cannot abide the sight of their counting books , nor do deformed faces love to look themselves in a true glass . For which read , John 3.19 , 20 , 21. But let such men know , that to fly from the light , and reject the means , puts them out of all hope . That sin is past cure , which turns from , and refuseth the cure , Deut. 17.12 . Prov. 29.1 . As what is light to them that will shut their eyes against it ? or reason to them that will stop their ears from hearing it ? If those murtherers of the Lord of life , Act. 2.23 . had refused to hear Peters searching Sermon , in all probability they had never been prickt in their hearts , never been saved , ver . 37 , 38. And take this for a Rule , if ever you see a drowning man refuse help , conclude him a wilful murtherer . Sect. 6. Fourthly and lastly , ( for I pass by those blocks that go to Church as dogs do , only for company ; & can hear a powerful Minister for twenty or thirty years together , and mind no more what they hear than the seats they sit on , or the stones they tread on . ) There are a generation of hearers who when a Minister does plainly reprove them for their sins , and declare the judgments of God due unto the same , to the end they may repe●t and believe , that so they may be saved ; will carp , and fre● & spurn against the very Word of God for being so sharp & searching , & thereupon persecute the Messenger , as the Princes & false Prophets did Jeremiah , Herodias John Baptist , and the Pharisees Christ . Sect. 7. And this God takes as done to himself ; What saith Paul ? 1 Cor. 7.10 . I have not spoken , but the Lord : and therefore as the Lord said unto Saul , Act. 9.4 . that he persecuted him , ( though in heaven ; ) so they which resist any truth delivered out of the Word , do resist God himself , and not his Messenger , as evidently appears by these Scriptures , Psal . 44.22 . & 74.4.10.18.22.23 . & 83.2 , 5 , 6. & 89.50 , 51. & 139.20 . Prov. 19.3 . Rom. 1.30 . & 9.20 . Mat. 10.22 . & 25.45 . 1 Sam. 17.45 . Isa . 37.4.22 , 23 , 28. Act. 5.39 . & 9.4 , 5. Joh. 9.4 . 1 Thes . 4.8 . Joh. 15.20 , to 26. Num. 16.11 . 1 Sam. 8.7 . Mar. 9.42 . Psal . 79.12 . 2 Kin. 2.24 . O that the Gospels enemies would but seriously consider these Scriptures , and be warned by them . For certainly it is neither wise , good , nor safe , either resisting or angring him , that can anger every vein of their hearts . Yea , God hath Messengers of wrath for them that despise the Messengers of his love . Sect. 8. But hear why they so mortally hate the naked truth . Because it is the word by which they are condemned : they loath as much to hear it , as a prisoner doth abhor to hear his sentence from the just Judge . And indeed , if many ( as we know by experience ) love not to hear the worst of their temporal causes and cases ; nor yet of their bodily distempers , with which their lives or estates be indangered . How much more will wicked men decline from seeing their hainous abominations , and themselves guilty of Hell , and eternal damnation ? though thereof there be an absolute necessity , if ever they be saved . Sect. 9. Guilty sinners love application as dearly as a dog does a cudgel . And no marvel , for what Leper will take pleasure in the searching of his sores ? Nor were Satan his Crafts-master , if he did permit them : For if they could clearly see the loathsomness of their impieties , it were impossible not to abhor them , not to abhor themselves for them ; but their blindness makes them love their own filthiness , as Ethiopians do their own swarthiness . Besides , they love not to have their consciences awakened , but would sleep quietly in their sins : And he that desires to sleep will have the curtains drawn , the light shut out , and no noise made . Whence as good meats are unwelcome to sick persons ; so is good counsel to obstinate and resolved sinners . Tell them of their swearing , drinking , whoring , cheating ; they will fret , and chafe , and fume , and swell , and storm , and be ready to burst again to hear it . But let envy sweat , swell , and burst ; truth must be spoken . And indeed , why should not Gods servants take as free liberty in reproving , as the Devils servants take liberty in offending ? Shall not the one be as loud for God , as the other are for Baal and Beelzebub ? Sect. 10. Yea , admonish them never so mildly , they will say we take too much upon us : as Korah and his complices twitted Moses , Num. 16.3 . not knowing how strictly God commands and requires it , Lev. 19.17 . 2 T●m . 2.25 . Ezek. 3.18 , to 22. 2 Pet. 2.7 , 8. Whence as the Chief Priests answered Judas , What is that to us ? so they will blaspheme God , tear Christ in pieces , and more than betray , even shed his innocent bloud , digging into his side with oaths , and say , when told of it , What is that to us ? when they might as well say , What is Christ to us ? what is heaven to us ? or what is salvation to us ? For to us the one cannot be without the other : we shall never inherit part of his glory in heaven , if we do not take his glories part upon earth . And with God it is much about one , whether we be doers of evil , or no binderers . For if we must not see our neighbours ox , nor his sheep go astray , or fall into a pit , but we must reduce him , a●d help him out of it , Deut. 22.1 . we are much more bound to help our neighbour himself from dropping into the bottomless pit of Hell. And what know we but we may win our brother , and so save his soul , Mat. 18.15 . Sect. 11. They will hiss like Serpents , if we trouble their nests never so little . And it is a sure sign the horse is galled , that stirs too much when he is touched . But what are these men like , and how are they like to speed in the end ? They are like the Thracian flint that burns with water , and is quenched with oyl : their souls are the worse for Gods endeavour to better them . His holy precepts and prohibitions , do either harden them , as the Sun hardens clay , and cold water hot iron ; or else they enrage them , as a furious mastiffe Dog is the madder for his chain . Sect. 12. But to be exasperated with good counsel , and in stead of penitency , to break into choler ; when fury sparkles in those eyes which should gush out with water ; it is an evident sign of one that shall perish , Prov. 29.1 . Read the words and tremble ; A man that hardneth his neck , being often reproved , shall suddenly be destroyed , and that without remedy : see more Prov. 1.24 , 25 , 26 , to 33. Whence it is the Prophet tells Amaziah , I know that God hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsel , 2 Chro ▪ 25.16 , 20. and that the Holy Ghost , speaking of Ely's sons , saith that they would not hearken unto , nor obey the voice of their father , because the Lord was determined to destroy them , 1 Sam. 2.25 . Yea , it is an observation of Livy , that when the destruction of a Person or Nation is destined ; then the wholsome warnings both of God and Man , are set at nought . And in reason that sin is past all cure which strives against the cure . Herbs that are worse for watering . Trees that are less fruitful for dunging and pruning , are to be rooted out , or hewn down . Even salvation it self will not save those that spill the potion , and fling away the plaister . When God would have cured Babylon , and she would not be cured ; then she is given up to destruction without further warning . Sect. 13. Ignorant Worldlings ( who will believe nothing which comes not within the compass of their five senses ) think that because God strikes not , he minds not , Psal . 50.21 . Because sentence against an evil work is not executed speedily , therefore the heart of the children of me● is fully set in them to do evil , as Solomon speaks , Eccles . 8.11 . They are like the Israelites , 1 Sam. 12.15 , to 20. they will not believe without a miracle ; and it will be a miracle if ever they be saved . For should they see miracle upon miracle ; should God forthwith strike one dead with a thunder-bolt , and rain down fire and brimsto●e upon anoth●r , and cause the earth to swallow down a third quick while they are blaspheming him , they would be as far from believing as they were before , as the examples of the old world , the Sodomites , Pharaoh , Baalam , Ahab , Belshazzer , M●lch●us , and those great Clerks , the Scribes , and Pharisees , together with thousands of the Jews , sufficiently manifest . Yea , it is easier for a man possest with ma●y Devils to be disposs●st ; to ra●se one from the dead , or to turn a stone into flesh , ( in which God should meet with no opposition ) than perswade an habituated Swearer to believe these ensuing precept , prediction , testimonies of the Gospel , or any other saving truth , M●t. 5.20 . & 12.36 . & 25.30 ▪ to 46. 2 Thes . 1.7 , 8 , 9. & 2.12 . Heb. 12.14.29 . Rev. 20.12 , to the end , Deut. 29.19 , 30. Prov. 1.24 , to 33. Sect. 14. Well may they believe what the World , the Flesh , and the Devil suggests unto them : As Satan ( that he may make smooth their way to perdition ) will perswade the most impudent and insolent sinners , Drunkards , Adult●●ers , Blasphemers , Sabbath-breakers , Blo●d-thirsty murtherers , Persecuters of the godly , and ●o●●emners of Religio● , that they may take liberty to continue their sensual lusts , by a testimony of Scripture , and apply Christs passion as a warrant for their licentiousness , his Death as a license to sin , his Cross as a Lette●s patent to do mischief . And hereupon , as if a Malefactor should head his d●um of rebellion with his pardon , they live as if the gospel were quite contrary to the rule of the law , or as if God were neither to be feared nor cared for . Hence they exercise their saucy wits in prophane scoffs at religion , & disgrace that blood , whereof hereafter they would give a thousand worlds for o●e drop . Hence they tear heaven with their blasphemies , and bandy the dreadful Name of God , in their impure and polluted mouths , by their bloudy oaths and execrations ; hence they are so witless , graceless , and shameless , as to swear and curse even as dogs bark . Yea , they have so sworn away all grace , that they count it a grace to swear , and are so far from believing what God threatens in his Word against sin , and what is affirmed of his justice , and severity in punishing all wilful and impenitent sinners with eternal destruction of body and soul ; that they presume to have part in that merit , which in every part they have so abused ; to be purged by that blood , which now they take all occasions to disgrace ; to be saved by the same wounds and bloud , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , when they are Advocates against Christ in this : That heaven will meet them at their last hour , when all their life long , they have galloped in the beaten road toward hell . And that though they live like swine all their life long , yet one cry for mercy at the last gasp , shall ●ransfo●m them into Saints . And this is the strong faith they are so apt to boast of , viz. presumption , not confidence : Or rather , Hope frighted out of its wits . For notwithstanding all this , in believing the Scriptures they fall ●hort of the Devils themselves . For the Devils do really believe that God is no less true and just then he is merciful ; as his Word declares him to be : and thereu●●n they tremble , as St. James hath it , Jam. 2.19 . whereas these men 〈◊〉 not a word that God speaks , so as to be bettered by it . Sect. 15. And no marvel , for their wont hath been to believe Satan rather than God ; as did our first Parents , Gen. 3. Therefore now after they have rejected all means of grace , when they are so crusted in their v●llany , that custom is become a second or new nature : God ( that he may punish their hardness and excess in sin , with further obduration ) not only delivers them up ●o Satan , the God of this world ; who so blinds their minds , and deludes their understanding● , that the light of the glorious Gosp●l of Christ shall not shine unto them , 2 Cor. 4.3 , 4. Eph. 2.2 . 2 Thes . 2.9 . But he gives them up , even to a reprobate judgment , to the hardness of their hearts , and to walk in their own counsels , Psal . ●1 . 11 , 12. Rom. 1.21 , to 32. And better be given up to Satan , as the incestuous Corinthian was , than thus to be given up . For he was thereby converted & saved , as God used the matter ; making the Scorpion a medicine against the sting of the Scorpion : the Horseleech a means to abate the vicious and superfluous bloud ; so ordering Satans craft and malice , to ends which himself intended not . Whereas these are given over ; as a desperate Patient is given over by his Physician when there is no hope of his recovery . As thus , Because they will not receive the truth in love , that they might be saved : for this cause God gives them up to strong delusions , that they should believe lies ; that all they might be damned who believe not the truth , but take pleasure in unrighteousness : they are the very words of the Holy Ghost , 2 Thes . 2.10 , 11 , 12. If any vvould see more touching the woful condition of a deluded worldling ; and how Satan gulls wicked men with a world of misprisions , that he may the better cheat them of their souls ; Let them read The Drunkards Character , and The Cure of Misprision : for in this I study all possible brevity , being loath either to surfeit or cloy the Swearer ; who is commonly short-breathed in well-doing ; and lest adding more should hinder him from hearing this : for Satan and his corrupt heart will not condescend he shall hold out to hear his beloved sin so spoken against . Memb. 5. Sect. 1. Only I will insert a few notions , aphorisms , or conclusions , touching the former point of Gods forbearing to punish the most flagitious sinners when they so horribly provoke him : together with some pregnant examples of some that he hath executed Martial Law upon , even in this life . Cornelius Gallus ( not to mention many , nor any that every Author sets down ) died in the very act of his filthiness , as Plutarch well notes . Nitingal , Parson of Crondall in Kent , was struck dead in the Pulpit , as he was belching out his spleen against Religion and zealous Professors of the Gospel . It was the usual imprecation of Henry Earl of Schuartzbourg , Let me be drowned in a Jakes , if it be not so ; and such was his end . You may remember one Lieutenant of the Tower was hanged ; it had wont to be his usual imprecation , as he confessed at his death . Earl Godwin wishing at the Kings Table that the bread he eat might choak him if he were guilty of Alphreds death , whom he had before slain ; was presently choaked , and fell down dead : Yea , his lands also sunk into the Sea , and are called Godwins sands : where thousands since have made shipwrack . It was usual with John Peter mentioned in the Book of Martyrs , 〈…〉 say , If it be not true , I pray God I may rot ere I die : and God saying Ame 〈…〉 t , he rotted away indeed . A Serving-man in Lincolnshire for every trifle used to swear Gods precious bloud , and would not be warned by his friends to leave it : insomuch , that hearing the bell tole in the very anguish of death , he started up in his bed and swore by the former oath that bell toled for him : whereupon immediately the bloud most fearfully issued , as it were , in streams from all parts of his body , not one place left free , and so died . Popiel King of Poland had ever this wish in his mouth , If it be not true , I would the Rats might eat me : and so it came to pass ; for he was so assailed by them at a banquet , that neither his guards nor fire , nor water could defend him from them ; as Munster mentions . The Jews said , Let his bloud be upon us , and upon our children ; and what followed ? Sixteen hundred years are now past , since they wished themselves thus wretched : and have they not ever since been the hate and scorn of the world ? Did they not ( many of them ) live to see their City buried in ashes , and drowned in bloud ? to see themselves no Nation ? Was there ever any people under heaven , that was made so famous a spectacle of misery and desolation ? They have had what they called for to the ful ; and it 's just that they who long for a curse , should have it : Yet how many among us do familiarly curse their wives , children , &c , Nor is it seldom that God pay them in their own coin : men profane Gods Name , and he makes their names to stink . When the pestilence rageth in our streets , blasphemy and execration must confess that they have their due wages . Blasphemers live swearing , and die raving ; it is but their wages . Sect. 2. He punisheth some in the Suburbs of Hell , that they might never come into the City it self . The evil he now suffers uncorrected , he refers to be condemned . Sin knows the doom , it must smart here , or hereafter . Outward plagues are but favour in comparison of spiritual judgments ; and spiritual judgments but light , to eternal torments . God doth not punish all flagitious sinners here , that he may allow some space to repent , and that none may doubt his promise of a General Judgment : nor does he forbear all here , lest the World should deny his providence , and question his justice . Memb. 6. Sect. 1. But what do I urge reason to men of a reprobate judgment ? to admonish them , is to no more purpose , than if one should speak to life-less stones , or sence-less plants , or wit-less beasts ; for they will never fear any thing till they be in Hell-fire ; wherefore God leaves them to be confuted with fire and brimstone , since nothing else will do it . If there be any here that believe a Resurrection ( as I hope better things of some of you ) all such I would beseech , by the mercies of God before mentioned , that they would not be so desperately wicked , as to mock their admonisher , scoff at the means to be saved , and make themselves merry with their own damnations ; but that they would entertain this message as if it were an Epistle sent from God himself , to invite and call them to repentance . Yea , consider seriously what I have said , and do not , oh do not mock at Gods Word , nor sport away your souls into those pains which are easeless , endless , & remediless . Shall we give an account at the day of judgment for every idle word we speak , Mat. 12.36 . & never give a reckoning for our wicked swearing and cursing ? We shall be judged by our words , v. 37. Are you willing to be saved ? if you are , Break off your sins by repentance , Dan. 4.27 . Cease to do evil , learn to do well , Isa . 1.16 , 17. Seriously grieve and bewail for the millions of times that you have blasphemed God and pierced your Saviour , and never more commit the like impiety . Yea , do not only leave your swearing , but fear an Oath , and make conscience of it ; resolve not to take the glorious Name of God in vain , nor place any other creature in his room : though the Devil should say unto you , as once he did to Christ , All this will I give thee . For it is not enough that we abstain from evil , unless we hate it also , and do the contrary good ; Sanctifie the Lord God in your heart , 1 Pet. 3.15 . Make a Covenant with your mouth , as Job did with his eyes , and set a watch before the door of your lips , that you thus offend not with your tongue , Ps . 141.3 . Sect. 2. Which if you do rightly , the like care to avoid all other sins will necessarily follow : because he that fears to commit one sin out of conscience , and because God forbids it , will upon the same ground fear all that his law forbids ; and as heartily and unfeignedly desire that he may never commit it , as that God should never impute it , 2 Tim. 2.19 . Neither can a regenerate mind consist with a determination to continue in any one sin ; as when Christ cast out one Devil , we read that he cast out all , even the whole Legion , Mar. 5.2 , &c. And he that makes not some conscience of all sin , makes no true conscience of any sin . And the same is to be understood also of duties commanded ; for the same law which in joyns us to hate and forsake all sin , commands us also to strive after universal obedience to every precept . And it is a true Rule , He that hath not in him all Christian graces in their measure , hath none ; and he that hath any one truly , hath all . He that is not sanctified in every part , is truly sanctified in no part , 1 Pet. 1.15 . 2 Pet. 3.11 . Mat. 5.48 . 2 Tim. 3.17 . 2 Cor. 7.1 . And the least sin allowed of , be it but a vain thought , or one duty omitted , is enough to cast thee into hell ; for the wages of sin ( any sin , be it never so little ) is death , Rom. 6.23 . Jam. 1.15 . Yea , admit thou hadst never acted any the least evil in all thy life , it were not enough to save thee from hell , much less to bring thee to heaven ; for we need no more to condemn us , then what we brought into the World with us , Gen. 2.17 . Psal . 51.5 . Rom. 5.12 . Whence the new-born child in the law was commanded to offer a sin offering , Lev. 12.6 . Sect. 3. Wherefore as you tender the good of your own soul , set upon the work presently , before the Drawbridge be taken up : provide with Joseph for the dearth to come ; With Noah , in the days of thy health , build the Ark of a good conscience , against the floods of sickness . Imitate the Ant , who provides her meat in Summer for the Winter following . Yea , do it whilst the yearning bowels , the bleeding wounds , and compassionate arms of Jesus Christ lie open to receive you . Whiles you have health , and life , and means , and time to repent , and make your peace with God in Christ , as you tender I say the everlasting happiness and welfare of your almost lost and ●●owned soul , as you expect or hope for grace or mercy , for joy and comfort , for heaven and salvation , for endless ▪ bliss and glory at the last ; as you would escape the direful wrath of God , the bitter sentence and doom of Christ , the never dying sting and worm of conscience , the tormenting and soul-scorching flames of hell , and everlasting separation from Go●s blissful presence , abjure and utterly renounce all wilful and affected evil ; and in the first place this abominable sin of swearing and cursing . Sect. 4. The which Grace if you would obtain , omit not to pray for the assistance of Gods spirit , otherwise thy strength is small : yea , except God give thee repentance , and removes all impediments that may hinder , thou canst no more turn thy self , then thou couldst at first make thy self . We are not sufficient of our selves to think , much less to speak , least of all to do ought that is good , 2 Cor. 3.5 . Joh. 15.4 , 5. We are swift to all evil , but to any good immoveable . Wherefore beg of God that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the creatures after the Sun when it ariseth . Importune him for grace , that thou mayest firmly resolve , speedily begin , and continually persevere in doing and suffering his holy will. Desire him to regenerate thy heart , change and purifie thy nature , subdue thy reason , rectifie thy judgement , reform and strengthen thy will , renew thy affections , and beat down in thee whatsoever stands in opposition to the scepter of Jesus Christ . Onely this let me add ; Be sure you wholly and only rest on your Saviour Jesus Christ for salvation , abhorring to attribute or ascribe ought to doing : for our very righteousnesses are as filthy rags , Isa . 64.6 . And the sole perfection of a Christian , is the imputation of Christs righteousness , and the not imputation of his own unrighteousness , a rule which we are very apt to swerve from , either on the right or left hand : wherefore if you would not err , observe this golden mean , endeavour to live as if there were no Gospel , and to die as if there were no Law. And now for conclusion , If thou receivest any power against this great evil , forget not to be thankful , and when God hath the fruit of his mercies , he will not spare to sow much where he reaps much : & so having set before you l●fe and death , I leave you to choose which of them you like best . Onely think what account you shall give of that you have read ; for if this warning prevail not , it is much to be feared the next will be that of the Son of man , Mat. 25.41 . Depart from me , &c. POST-SCRIPT . YOu that fear God , or have any bowels of compassion towards the precious souls of those poor ignorant men , women , and children , whom you hear to swear and curse as Dogs bark ; ( that is not more of curstness then out of custom , ) wish them to read these few pages , neither count it as a thing indifferent , which may either be done or dispensed withal ; for besides that God hath commanded the duty of admonition , Heb. 3.13 . 2 Tim. 2.25 . and commended the practise of it , Rev. 1.2.6 . and condemned the contrary verse 20. If you do not it , or the like , you hate your brother , Lev. 19.17 . and make your self guilty both of his sin and ruine , Ezek. 3.18 , to 22. For as none but a Cain will say , Am I my brothers keeper ? so these could never continue their cursing and swearing as they do , if they were but so happy as to meet with timely and faithful admonition . Nor can you love God , and patiently hear these miscreants blaspheme his holy Name as they do , 2 Pet. 2.7 , 8. Or manifest your self his by adoption and regeneration , for well-born children are touched to the quick with the injuries of their Parents , and not to be moved in this case , is to confess our selves bastards . Yea , it is a base , vile , and unjust ingratitude in those men , that can endure the disgrace of them under whose shelter they live . Which being so , make it a part of your charity , to give of them as you meet with occasion ; as that you shall hourly do , even as you pass the streets , if you but mind it . FINIS . 
A41644	----	God's call to England, for thankfulness after gracious deliverances wherein is shewed, that our deliverances, not answered with reformation, will be followed with sorest destruction / by Thomas Gouge. Gouge, Thomas, 1605-1681. 1680 Approx. 220 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A41644 Wing G1368 ESTC R472 12367671 ocm 12367671 60454 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41644) Transcribed from: (Early English Books Online ; image set 60454) Images scanned from microfilm: (Early English books, 1641-1700 ; 917:14) God's call to England, for thankfulness after gracious deliverances wherein is shewed, that our deliverances, not answered with reformation, will be followed with sorest destruction / by Thomas Gouge. Gouge, Thomas, 1605-1681. [24], 159, [9] p. Printed for John Hancock ..., London : 1680. Reproduction of original in Cambridge University Library. Errata: p. [1] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Redemption. Christian life. Reformation -- England -- Controversial literature. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 John Latta Sampled and proofread 2003-10 John Latta Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion GOD's CALL TO ENGLAND , For Thankfulness after gracious DELIVERANCES : Wherein is shewed , That our DELIVERANCES , Not answered with Reformation , Will be followed with Sorest Destruction . By Thomas Gouge . JOSH. 20. If ye forsake the Lord — he will turn and do you hurt , after the good he hath done you . Gratiarum ●essat discursus , ubi recursus non fuerit . Nec modo nil augetur ingrato , sed & quod ascipit vertitur ei in perniciem . Bern. Serm. 1. cap. Jejunii . LONDON : Printed for Iohn Hancock , at the three Bibles in Corn-hill , entering into Popes-head-alley . 1680. A PREFACE , Pressing to the great Duty of Thankfulness for Mercies . THE eminent Appearances of a Divine Hand delivering this sinful Nation in its plunges of woful Distresses , have been such remarkable Testimonies of Infinite Goodness and Patience , as are s●●rce to be parall●●● in any Age of the World , in any Nation under Heaven . So numerous are the Expressions of Mercy to a People daring Heaven with their Impieties , that whoever shall review the Catalogue of them , will be amazed to see one more superadded to the former so abused and slighted , as wickedly they have been by many of us . Yet Prerogative Mercy , which acts beyond expectation and desert , conquering all Difficulties and Discouragements , hath not stept aside to give way to Justice , but hath continued its progress towards us : Had it not been for this , we had certainly seen more direful Effects of our Enemies Projects , than yet we have beheld . Had it not been for this , we had been as deeply involv'd in Misery , as we are in Sin. Hence in our great extremity , after all his forgotten favours , he hath spoken in his Love , as in Ierem. 16.21 . I will this once ca●●● them to know , I will cause them to know 〈◊〉 hand and my might , and they shall know my Name is the Lord. This once will I cause them to know my Mercy , to understand my unwillingness to destroy them : and hence it is , that England has not been forsaken of the Lord , although it is full of sin against the Holy One of Israel , Ier. 51.5 . Now what hath encouraged , what hath induced the Lord to express thus much favour to such , as so provoke the eyes of his Glory ? It is only because He will have Mercy on whom he will have Mercy , Rom. 9. Be it known , O People of England , 't is not for your Righteousness that the Lord hath done this , for ye are a stiff-necked People , Deut. 9.6 . Our works and ways deserve nothing but utter ruine , and perpetual desolation . For his Names sake has be done all this , and that he might make his mighty Power to be known , Psal. 106.8 . his super-transcendent Goodness hath wrought out these sweet Deliverances for us . And for this end hath he done it , that we might remember our evil ways , and our doings that were not good , and might loath our selves in our own sight , for our iniquities and abominations , Ezech. 36.31 . And now shall we be a happy People , if Mercies shall so prevail upon us , as to effect this blessed frame and disposition in us . For this end hath the Almighty tryed us with another Deliverance , because he hath said , It may be they will present every one their Supplications , and return from their evil ways , Ier. 36.7 . Oh , what expectations hath God to see a repenting , reforming , holy , obedient carriage , upon our receipts of such wonderful favours from him ! He looks that we will appear another manner of People than we have been , after these eminent , frequent , seasonable , and Miraculous appearances for us . Oh therefore , since the Lord hath not forsaken us a sinful People , but stood by us , and redeemed us , when appointed to Death , Let us joyn our selves to the Lord in a perpetual Covenant that shall never be forgotten , Ierem. 50.5 . Let us offer up our selves to the Lord as a whole-burnt-offering , in the ascending flames of purest Affections . Let us not occasion the cessation of Heavenly Kindnesses , by a wicked regardlesness of them . Let it be our employment , to applaud and improve the Infinite Love of God in all his Mercies . Come , let us view the sudden and sweet Dispensations of God's heavenly and holy Providence , and fix our thoughts on his surprizing Benefits , till our hearts are enamour'd with the Authour of them , and transform'd into the likeness of that loving God that gives them : let us trace him in his ways of Mercy , till we are sweetly brought into the ways of Duty : Let our Souls be drawn up to the Center of Heaven , by the Golden Chains of Mercies let down from thence unto us . Let us continue a leisurely Meditation on our gracious Deliverances , till our Affections are sublimated , our hearts inflamed , and a Thankful frame produced . Let us behold our most precious Lives preserved , our inestimable Liberties secured , the conspicuous and glorious Light of the Gospel continued , the Life of his Sacred Majesty defended : I say , let us contemplate these things , till our health shall sound Melodious Praises to that Almighty Power that hath done all this . Now , Courteous Reader , what doth the Lord require for all this Kindness , but a truely thankful Heart and Life ? And what less canst thou give to God than this ? Thou canst present the Almighty with no such pleasing Offering , as a grateful Heart : For God hath sufficiently exprest his esteem of such Presents , by appointing the Altar of Incense , which was for Thank-Offerings , to be encompassed with a Crown of purest Gold : for though the most odoriferous Incense is nothing in his account , the thank-ful heart that presents it as a Testimonial of unfeigned Gratitude , is highly esteemed by him . Neither is there any thing more consonant to the Dictates of Reason , than that we express all manner of kindness to those that oblige us by their large Munificence : for , Quisquis magna dedit , voluit sibi magna rependi . The Donors of great favours , expect answerable requitals . And however we may forget what we give , we must not forget what we receive : And therefore I may say as Bernard , Cùm amat Deus , nil aliud vult quam amari ; when the Lord expresseth love , he designes to be loved . And verily , a grateful reflexion of honour to God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our highest and lowest Divinity , the highest pitch of attainments , is but Love ; the lowest return can be nothing beneath it , if any thing at all . The only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Requitals we can render to God for his richest Favours , are only Testimonials of Thankfulness , by extolling his holy Name with unfeigned Praises , and reflecting Honour on his blessed Majesty by chearful Obedience to his sacred Commandments . Now therefore as the piercing Rays of the glorious Sun , though passing through the transfluent Air with an imperceptible motion , yet meeting with a Solid Body rebound with an increasing lustre ; so should our Hearts and Lives reflect the honour of all our Mercies on our Heavenly Benefactor . And unless the Bounty of Heaven gains so far upon our obstinate Hearts , as to effect this work , we shall gain little by the greatest Mercies : the sense of which caused a holy man to pray , Domine , da Gratitudinem cum Misericordiâ ; nolo Misericordiam sine Gratitudine . Oh Lord , give me a thankful heart with thy Mercies ; Lord , I desire not Mercies without a grateful heart to improve them . And we shall finde it true , that Mercy unregarded , Deliverance not improved , will render our condition more desperate and dangerous , and our end more miserable . But , Oh! How much is it to be lamented , that a Vertue so applauded for surpassing excellency , a Duty enjoyned with such indispensable Necessity , is so much unseen in all , and unpractised by most ! How are the Mites of Mens Bounty more regarded than the Mountains of Gods Mercy ! Of the Ten Lepers that our Saviour healed , but one returned to glorifie God , Luke 17.17 , 18. How few of a whole Nation delivered from the barbarous hands of bloody-minded men , from the complicated Contrivances of Romish Agents , have returned deserved Praises to our blest Redeemer ? How are both private and publick Mercies buried in the Grave of Unthankfulness ? which is the reason of that Unprofitableness which lays us under the greatest Curse . Yet an Ungrateful temper is extremely odious in the thoughts of all men . It receives a black doom even from such as may justly be condemned for it . Ingratitude is that sin which Lycurgus a Heathen-Lawgiver accounted so prodigious , in humane , and abominable , that he thought it was so impossible for reasonable men to be guilty of it , that it would be superfluous to enact a Law to condemn it : And 't is reported of the Egyptians , that those among them that wanted Humanity to return Kindness to Benefactors , underwent no lesser Penalty than to be disabled from having a Posterity to survive them , that the world might not be pester'd with an ungrateful Progeny . But if the contempt of humane kindnesses gives such offence to mortal men , and receives such Punishments ; What punishment doth it merit , what hatred doth it deserve , when the guilt is infinitely raised , by the consideration of that infinite Glory that is affronted by it ! The just Threats of the Eternal God against such Offenders , express its provoking nature , Deut. 8.19 . If ye at all forget the Lord , — I testifie against you , ye shall surely perish . If such Severity be to those that at all forget , what will be the portion of such as altogether forget the Mercies of God ? But oh ! which of us hath not suffered Divine Favours to slip out of our minds ? What less in our thoughts than how much God hath done for us ? Will not Vengeance fall upon us with a witness , if we proceed in such ungrateful courses ? Now therefore , to use the words of Jude , I will put you in remembrance , how that the Lord having saved the people out of the Land of Egypt , afterwards destroyed them that believed not , Iude 5. Such will be the portion of all those , we may fear , who will neither love nor obey the Lord , after all the great things He hath done for us : but accounting them small things , deny those respects they ought to shew to him that did them , Who is wise in Counsel , and excellent in working . But shall we be worse than the Ox or Ass , that know their Masters , and serve them ? Shall we be more ungrateful to God than we are to Men ? The People of Israel told Gideon , Iudg. 8.22 . Thou shalt rule over us , seeing thou hast delivered us from the hands of the Midianites . Shall we not say to God , O Lord , since in thy infinite Mercy thou hast delivered us from the hands of our enemies , we will now submit unto thee , and thou shalt rule over us ? Oh how pleasing would this be to God ? How happy should we be under such acknowledgments of God's Deliverances ? But to persist in sin is very unreasonable : Mic. 6.3 . Oh my people , testifie against me : What have I done to thee ? — vers . 4. I brought thee up out of the land of Egypt , and redeemed thee out of the house of servants , &c. Oh , my people , says God , remember what great Deliverances I have wrought , what Miracles my arm hath performed for you ; and will ye sin after all this ? Oh England ! Remember what God hath done , what Deliverance from a heathenish condition , what an escape from Popish darkness , what Redemptions from Romish Conspiracies , God hath bestowed ; and then let Conscience speak , whether you do well or no to sin against such a God as this . This will never be tolerated long by a Holy God. This will make him say , as Ezek. 21.3 . Behold , I am against thee , and will draw forth my sword out of its sheath , and will cut off from thee the righteous and the wicked . The Sword of Iustice sheathed by Divine Patience , will be drawn out to avenge the abuse of Mercies . Will not contempt of Goodness bring the fulfilling of that Threat upon us , Ezek. 44.25 . I will not watch over you for good , but for harm ? Providence hath hitherto been watchful over us to secure us from ruine ; but miserable shall we be , when God shall watch opportunities to ruine and destroy us . Now I must tell you , whatever our apprehensions of things may be , there is nothing will prevent our destruction after Deliverance , but a serious Repentance , and hearty Reformation . 'T is not our Policy or Power , 't is not our Courage or Undauntedness can possibly secure us ; but except we repent , we shall surely perish . Our Profession and Priviledges are insufficient to give us safety . Jerusalem , the holy City , is now a ruina●ted heap : a place of strength , so that the Kings of the earth and all the inhabitants of the world would not have believed that the enemy and adversary should enter its gates , Lam. 4.12 . and yet it is made a perpetual desolation by the fire of God's wrath kindled against it . Neither may the Greatest in our Land , if living in sin , think to escape by or in wickedness . The hand of God will finde out his enemy , though never so potent , though guarded with all humane securities . And certainly , if God shall at last for our sins suffer our enemies to prevail , Prince and Peasant shall suffer alike ; Royal , as base blood , will be a Drink-offering . And if in Policy they spare a while , yet in Cruelty they will slay at last . The dainty Dish is reserv'd for last . The best blood and the best wine are brought forth at last ; the courser blood runs out before that pure blood that flows from the heart is drawn forth . Let none therefore flatter themselves in sin , because exalted to eminent degrees of Honour in a sinful Land. But if in sincerity we turn from our sins , the Lord shall be our Security , and appoint Salvation for Walls and Bulwarks . This shall be a sign , we shall still escape when we shall be mourning for , and leaving off those sins , that have brought us into danger . Ezra 7.16 . Those that have escaped shall escape , for they shall be on the Mountains as Doves in the Valleys , mourning every one for their own Iniquity . Were there such an universal Mourning for our particular sins , we should soon ●ee Providence scattering the ●hreatning Clouds that hang over ●ur heads , and raising a founda●ion for our further hopes of ●scape . Oh then that Charity to ● ruining State , that Compassion ●o the languishing Church of our Lord Iesus Christ , that our Gra●itude to a gracious God for his Mercies , or that our dread of a ●onfounding Majesty , and haste●ing Misery , may make us break off ●n ! God calls , as Ier. 14.17 . I ●ave seen thy abominations ; Wo ●nto thee , oh Ierusalem , wilt thou ●ot be made clean ? when shall it ●nce be ? Oh when shall we leave ●ur sins , after so many years of Patience - tiring , Iustice-daring Provocations ? When shall it once ●e , after so many lesser Judgments ●ounding warnings to us to prevent ●ur ruine ? Oh when shall it be , ●fter all the miraculous engaging Deliverances God hath given ? Oh let this be the time . Now to this end I have presented thee with those Considerations , that may be Inducements to all , to learn to live more holily , after such rich enjoyments of Mercies ; and prevent the abusing of them to sin . For as Hermes after Wine was wont to take a grain of Mastick , to prevent its Coagulation into destructive Tartar ; so should we wisely fortifie our selves by weighty Considerations , so to prevent those sins we are naturally pron● to commit after the receipt o● Mercies . And especially , because when Satan by his Instruments hat● attempted our destruction , and ou● gracious God hath prevented their designs by delivering , not sufferin● the gates of Hell to prevail agains● us ; our vigilant Adversary , seein● he cannot destroy us , will exercis● all his wylès to deprive us of th● benefit of Deliverances given t● us , by endeavouring to divert our minde from considering them , and ●ent●cing us to a wrong Improvement of them . Let us also believe our future condition is like to be according to our carriage under Gods present gracious Dispensations . And I may say of Mercy , as the Heathens of Fortune , Nec cultores praeterit , nec haeret contemptoribus . It slights not its Worshippers , neither will it stay with its Contemners . So those that are grateful for Mercies shall never want them , those that are abusers shall not long enjoy them . Continuance in son will be so great discouragement to God in ways of Mercies , that we shall have just Cause to despair of future relief from him . 'T is reported of Alphonsus King of Spain , that a Noble beggered by his wickedness , seeking relief , was denied , with this Answer , If thou hadst ●pent thy estate in my Service , there were reason to provide fo● thee ; but since you have foolishly wasted it , thou shalt live i● thy wants without my relief . S● although God will deliver thos● whose dangers arise from serving of him , yet he may justly deny deliverance to those that involv● themselves in miseries by sinning against him . Now , Reader , if thou wonderes● so important a Subject as this , i● undertaken by so weak a hand a● mine ; know , that gratitude raise● the price of the meanest present● And this is certain , God doth no● choose means because effectual , bu● means are effectual , because God chooses them . Young Samuel was chosen to carry a message to Ol● Eli , who did not contemn him fo● his youth , but received the messag● the Lord sent by him . And 〈◊〉 though I am the meanest of Saints my weak endeavours may be prosperous with the blessing of an Almighty God. There is such a pruritus scribendi in this diseased Age , that would force me to make some plea for exposing this small Treatise to publick view . But Apologies commence so low , that they are rather believed to be flatteries than truths ; and ( as one saith ) should the highest Protestations of my humble intentions be entered , I know men will take the liberty to believe or question at pleasure . Therefore all I shall say is onely this ; The subject and Treatise is peaceable , not mingling with the intemperate and preternatural heats of the Christian , or rather unchristian Gladiatours of these days . The Treatise is also practical , designed to reduce the lives of persons to better order ; and not stuffed with nice speculations , to gratifie mens itching ears and wild fancies . I believe also you will say 't is plain , if not too uncouth . But I shall not affect the vain Pedantry of plausible ostentation ; for I reckon the simplicity of sober well-meaning hearts , need no such curious embellishments : And I shall be willing to be judged by any , whether it be not seasonable ; and so I shall depend upon the Lord to accompany it with his blessing to the Souls of those who shall vouchsafe to peruse it ; whose Prayers I shall desire , that I may spend my days to the glory of God , and in promoting the publick welfare ; and so remain , Chelmsford , Octob. 8. 79. An unfeigned Well-wisher to the publick good , THOMAS GOVGE . God's Controversie WITH ENGLAND , FOR Contemning Deliverances . Ezra 9. 13 , 14. — Seeing that thou our God hast punished us less than our iniquities deserve , and hast given us such a deliverance as this : Should we again break thy Commandments ? — Wouldst not thou be angry with us till thou hadst consumed us , so that there should be no remnant nor escaping ? SInce one effectual means to promote the deserved honour and transcending glory of the Soveraign Governour of Humane Affairs , is by a suitable Improvement of his various Providences to us ; an industrious inquiry into the blessed designs of his providential dispensations , in order thereto , will be accounted no unnecessary work to such as intend that Religious improvement of them . Of these providential occurrences , which may not be pretermitted without some serious Meditations on them , some are of that sort which we call common , from the frequent enjoyment of them , ( of which kind is our daily Preservation , Provision , Gubernation ) although they are special , considering our unspeakable misery without them ; and these ( I say ) cannot be slighted and dis-regarded , without an unworthy disparagement of infinite mercy , and contempt of Soveraign Majesty . But besides these ordinary works of Providence , there are oftentimes extra-ordinary works presented to our view , attended with special displays , and bearing some eminent impressions of Mercy or Justice ; which are not to be over-look'd in a cursory way , or dispatch with a single glance , but require a deliberate Meditation , a fixed inspection , and a singular improvement . Such unusual dispensations from the Almighties hand , have frequently been known , both in ways of Mercy and Justice in our sinful Nation , which hath been a Theatre for the mixed displays of these Glorious Attributes for many years ; and especially of late , our long-suffering God hath stampt most illustrious impressions of mercy on many of his eminent Providences to us ; of which our Miraculous Deliverance in part vouchsafed to us , is an apparent testimony ; and requires the most faithful improvement , that finite creatures can make of the doings of an infinite God. The Deliverance I mean was that , when the supream Overseer of created beings in all their operations , cast an unmerited eye of pity on our sinful Nation , languishing with undiscerned distempers : when the boundless goodness of the Eternal God , made a timely stop to our hastning ruine : when the heavenly witness that is conscious to the secret actions of unmindful Mortals , detected the vaulted contrivances of the undermining Moles of our Common-wealth ; when the Almighty God , who places bounds to the roaring waves , and says to the raging sea , Hitherto and no farther , took off the Chariot-wheels of our furious Enemies : when he unto whom belongs the issues from death , as by a glorious Resurrection , rescued us from the jaws of destruction , who bore the Image of death upon us : when the faithful God discovered the unfaithful dealings of perfidious Plotters ; and by a glorious ray of infinite goodness shining on our clouded Land , hath made us a Land of Goshen , who were near to be made a miserable Golgotha . This is the Deliverance never to be forgotten , the wonderful work with such impressions of mercy , which is to be beheld with most fixed intention . Now can we cast our eye on this magnificent master-piece of mercy , but our eye must needs affect our hearts , and ingenerate such motions as were in the heart of thankful David , Psal. 116.12 . What shall I render to the Lord for all his mercy ? Can we pass by this Heavenly favour , without a pious inquiry into the gracious designs of our blessed God in bestowing of it ? Hath this unexpected deliverance continued the choicest of blessings to us , and shall we dis-appoint the expectations of God , who is looking for signal requitals of it ? Surely such a glorious work as this , wherein hath appeared the immediate hand of Almighty God , the most wonderful goodness of his sweetest nature , the highest testimonies of his enduring patience , can never be over-looked by us ; unless we design to affront his mercy , disdain his kindness , and dare his justice . But oh miserable Nation ! oh ungrateful people ! Where are the tokens of thankful respects for unmerited favours ? What notice is there taken that such a work hath been done amongst us ? Who lays to heart the operations of his hands ? Where are the lips that praise him , the lives that honour him for it ? The Idolatrous Philistines could assemble and sacrifice to their Dagon , for delivering Sampson their Enemy into their hands , Iudg. 16.23 , 24. But when have we assembled to offer the sacrifice of praise to our God , for delivering us from the hands of our Enemies ? Oh regardless people ! if talking of Deliverance be recompense enough , we have paid it ; if cursing our foes be sufficient reward , we have given it : but if repentance of disobedience be the onely return , we have yet omitted it : if reformation can onely be regarded as a suitable requital , we are without it . What have we seen but unchanged conversations in our changed condition ? What have we given to the Lord , but a doubled measure of Impieties , for his doubled mercies ? What have we done , but endeavoured to revenge our selves on the mercy of God that hath spared us ? Oh undeserving Generation that we are ! how do we enjoy mercies , and never improve them ? How do we comfortably reap the profit of Deliverance , and unfaithfully rob the Lord of the glory of it ? How do we bless our selves in escapes , and forget the Almighty that gives them to us ? We are sollicitous wanters , but careless enjoyers . How are we joyful when getting out of danger ; but how little careful then are we to be getting out of sin ? Methinks the Moon that is often changing and still keeps its old spots , is a plain Emblem of our wicked Nation : when all things are ruining , sin remains unruined ; when enjoying escapes from ruine , still sin remains to be again a cause of ruine . Oh what unchangeable Ethiopians are we in our sins ? How like are we to the hardned Mariners , who escaping the fatal dangers of a threatning storm , remain secure till another Tempest hangs over their heads ? What succession of mercies do we promise our selves , in the vilest continuance in destroying iniquities ! But is there no hope● that the consideration of delivering Mercies may over-power us from going on in our wicked courses ? Were they prest upon our Consciences , would they not prevail to effect some reformation ? It may be a word that will suit to the works of the Lord amongst us , may make some impression , effect some conviction , and produce some amendment . Behold then a Word enough to melt our hearts with the reading of it ; to dissolve us into tears by meditating on it ; to make us reform by applying of it . — Seeing thou hast given us such a deliverance as this , should we again break thy commandment ? — Wouldst thou not be angry with us till thou hadst consumed us ? &c. In these words are contain'd , 1. A thankful acknowledgment of the undeserved mercy their gracious God had exercised towards them ; consisting in these two things . 1. He had punished them less than their sins deserved . They admire the Clemency of Almighty God , that when their iniquities were wonderfully great , their punishments should be mitigated with so much mercy . The Hebrew Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used , signifies ( 1. ) Cohibere se , to with-hold ones self . And so the sence is elegant , Thou hast with-held thy self from doing what our iniquities deserved from thee . Thou wouldst not suffer thy direful anger to break out against us to the utmost , but didst refrain thy self from making an irreparable ruine amongst us . Hadst thou proportioned thy destroying judgment , to our daring provocations , and thy wrathful dealings to our vast deserts , we had not been a people at this very day : but thy mercy detain'd the hands of thy Justice ; and thou didst not so much design to consume us , but onely to correct us . The like acknowledgment have we cause to make , having had experiences of the same clemency : for when our provoked God hath come out against us with wasting Wars , destroying Plagues , devouring Flames ; yet he restrained his wrath , and suspended the greatest part of the judgments we deserved from him ; and although when he began , there was cause enough to make a full end of us all , yet in the midst of Justice he remembred mercy , and graciously desisted from ruining of us . 2. The word signifies Cohibere aliquid , to restrain any thing else . So the sence is , Thou hast restrained , kept down our sins from rising up in judgment against us ; for had they appeared against us , we had utterly been ruin'd . 2. This Mercy was exprest to them , by the working out for them so great a deliverance ; Since thou hast given us such a deliverance ; implying how merciful , how seasonable , how undeserved a deliverance that was they received ; and such is ours , that the Almighty God hath vouchsafed to us . 2. You have here the deep sense of duty that was upon his heart ; which duty was to break off sin , which onely can be a just return to God for his goodness . 3. You have his sense of danger , if sin was persisted in after such a deliverance ; Wouldst thou not consume us ? &c. 4. You have the aggravation of that destruction under such hainous sinning , Till there were no remnant nor escaping . The general Heads I shall insist upon , which are immediately contained in , or may serve to explain this Text , are these . 1. That the great design of God in bestowing merciful deliverances on a people is to reclaim them from sin . 2. That such is that wickedness that is in the most of men , that they are prone to wax worse after deliverances . 3. That sinning after Deliverance , is the most hainous sinning . 4. That sinning after Deliverance , hath a peculiar influence to hasten destruction . 5. That Destruction for sins after Deliverance , will be the most dreadful destruction . Now I shall endeavour , Deo juvante , to speak something to each of these in order . PROPOSITION I. The design of God in delivering a people from eminent dangers of ruine , is to oblige them to forsake all sinful and wicked practices . The intent of delivering mercies , is to cause us to repent of our destroying iniquities . The main end of Gods exercising goodness towards us , is onely to effect some goodness in us . The design of special mercies , is to make us a special people . The Almighty God delights not to reduce a people from sinful courses , by laying them under such heavy judgments as may render them incapable of committing those sins , which otherwise their wills incline them to ; but the way of his pleasure is to confer such mercies upon them , as may sweetly conquer their stubborn hearts , and gain their averse minds to himself . Hence when the sin and folly of an obstinate people hath reduc'd them to inextricable straits , the eternal God doth not suffer his destroying wrath to break forth against them , saying , I see them helpless and past recovery , now therefore will I ease me of my adversaries , and avenge me of my enemies ; but compassion being kindled in his merciful breast , Now says the Lord I will lend a helping hand , and give them that experience , and those evidences of my goodness , that shall for ever oblige them to me , and win them from proceeding in ways of rebellion against me . Thus all our deliverances lay us under perpetual obligations to devote our selves to the blessed work and service of our delivering God. Our mercies are not beautiful Tombes in our way , wherewith we may delight our eyes ; but Chariots to carry us on with more pleasure and cheerfulness in the ways of our gracious God. The end of deliverances is plainly seen , Luke 1.74 , 75. That we being delivered from the hands of our enemies , may serve him without fear , in Righteousness and Holiness all the days of our lives . We are not delivered from enemies , to continue enemies to God ; but an escape is given us from the hands of enemies , that we may resign up our selves into the hands of our God. When God prevents our becoming miserable preys to unmerciful foes , 't is to oblige us ever to praise him with thankful Hearts and obedient lives , Psal. 105.37 . He brought forth that people with silver and gold ; spread a cloud for a covering , and fire to give light in the night , v. 39. He brought quails , and satisfyed them with bread from heaven ; he brought forth his people with joy , and his chosen with gladness , v. 43. And what was the design of all this favour ? v. 45. That they might observe his Statutes , and keep his Laws . Although our mercies are Gods gifts , yet they greatly raise our debts . The favours we receive from our gracious God , are not as payments given to servants to discharge from work , but like the encouragements tender Parents give to Children , to increase their dutiful service and obedience . 'T is promised . H●s . 3. u● . They shall fear the Lord and his goodness ; or , ob tantam D●i beneficentiam , Grot. they shall serve and obey him for his goodnesses , in returning and restoring of them : that wonderful kindness was for this end , to ingenerate obedient love , and induce to constant loyalty to so blest a Redeemer . Now had not these blessed intentions and gracious designs been in the heart of our God , he had never exercised his Almighty power for our help and relief , as of late he hath done : but he designing to reclaim us from sin , hath restrained his wrath , and revealed our danger ; that so by giving us the advantage of such a mercy , we might render to him the glory of it . And what can be more reasonable , than to give God the glory of that , whereof we have the profit ? What more unjust , than to cross such gracious designs as these ? And therefore unless we design to debar our selves from future mercies , it concerns us greatly to answer Gods design in these ; unless we intend by our incorrigibleness to bring irreparable ruines upon our selves , it highly concerns us by this goodness of God , to be led to that Repentance and Reformation intended by it . For to what end hath this grace of God appear'd , but to teach us to deny all ungodliness and worldly lusts , and that we might live soberly , righteously , and godly in this present world ? I shall now propose some few Reasons , why the glorious God condescends to strive with Man with thus much goodness , rather than reduce him by forcible coactions , and destroying judgments ; why he doth not ease him of his Enemies by his Almighty power , but endeavour to make them friends by obliging favours . REASON I. Because this way and method is most suitable to his gracious nature . Rough spirited men in reducing offenders , will use nothing but harsh severity : but such whose nature is tempered with amiable meekness , abhor such wrathful means ; and will make experiment what clemency and kindness will do , before they proceed to powerful compulsions . Thus the great God having declared himself to be most gracious , will experience how far he can prevail by the exercise of goodness , before he proceeds to the displays of his justice and greatness . So good is our God , that he is ready to make proof of the efficacy of a thousand smiles of mercy , rather than of a single stroak of Justice . The titles of honour which discover his nature , do mostly set out his abounding goodness , Exod. 34.5 , 6. The Lord , the Lord God , merciful and gracious , long suffering , and abundant in truth and goodness . The whole world is embroidered with infinite impressions of goodness . Among his blessed Attributes , his grace is uppermost ; and though he be equally just as good , yet he exercises his goodness more than his justice . This is the fairest flower in the garland of Majesty ; the brightest ray that issues from that un-approachable light ; the height of his immensurable and Imperial glory . Now if we consider his readiness to mercy , and his slowness to anger ; his frequency in displays of goodness , and the rarity of amazing judgments ; his resolvedness in ways of grace , and reservedness in ways of justice ; we may easily see 't is most agreeable to his nature , to accomplish his designs by clemency . REASON 2. Because this merciful method is most agreeable to the nature of man. The most powerful Engine to attract the will of man , is the good will and mercy of God. Man being of a generous spirit , is more easily drawn than driven , perswaded than forced . Murdering severity may force a slavish fear , but never produce any loving obedience . Dipping in the sweetest oyl of mercy , is most effectual to soften the hardned hearts of men . Parisiensis relates a History of a stubborn sinner , that nothing would reclaim ; but God heaping up favours upon him , at last he cries out , Vicisti benignissime Deus indefatigabili bonitate : Oh kindest God , thou hast conquered me with thy unwearied goodness . Were a man to relieve an inveterate enemy in a perishing condition , it could not but effect a change , and make him become an intimate and constant friend . Sullen , peremptory , and imperious commands , have little influence to sway obdurate Enemies . The kindness of conscientious David in sparing Saul his mortal Enemy , melted his stony heart , and made him promise eternal friendship , 1 Sam. 26.21 . I have sinned , says Saul , I will do thee no more harm , seeing my life was precious in thy sight . And will not the most refractory sinner be ready to come to terms of peace , at the receiving such kindness from the hand of God ? will he not say , Ah Lord , I have been an ungodly Enemy , and impudent Rebel against thee ; thou hadst me in thy hand , and mightest have suffer'd my bloody Enemies to have cut me off ; thou mightest have dispatcht me to eternal Torments : but since thou hast been so gracious to spare and deliver me thy Enemy , henceforth I shall ever be thy friend , and never offer to rebel any more . REASON 3. God proceeds in these gracious methods , because of the experienc'd ineffectualness of destroying judgments to effect a sincere Repentance , and produce an unfeigned obedience . Mercy hath ever prevailed more with sinners than wrath . Severity in exercising judgments , may curb a head-strong sinner from outward enormities ; but the bent of his will , and the inclination of his heart still remains to commit it . These usually have no farther influence , than to render men like roaring Lyons confin'd by Iron grates ; like ravenous dogs restrain'd by heavy chains ; onely making an impediment from acting , not an amendment as to the will to act . A lock may stop a Thief , yet it alters not his mind . This ineffectualness of judgments , hath often been evidenc'd in the devilish behaviour that hath appeared in many under them . How many in blasphemous enraged passions , have belch'd out most execrable Oaths and reproachful speeches against Heaven , and the instruments of Divine vengeance , Et quem oderunt perire cupiunt ; wishing the destruction of the God that destroyed them ? As the Cilicians made War against Mount A●tna , spitting out sulphureous flames upon them : with such madness do rebellious wretches contend with the Almighty , consuming them by the fire of deserved vengeance . How often do men bid defiance to God heaping up plagues upon them ! and stopt in their sinful courses as Balaam by the Angel , still will spur on in despite of God himself . Zeph. 3.5 . Every morning be brings his ●udgments to light , but the wicked know no ●hame . Sins were continued under continual judgments ; so Ier. 5.3 . They were smitten , and did not grieve . And if at any time judgments have affected a sinful people , by reason of the extremity of them : yet all those appearances of Devotion under them , have been mostly delusions ; being onely the workings of nature , expressing a sense of suffering , not the effects of grace , declaring a sorrow for sinning : hence hardned Pharaoh un●er the distress of miraculous judgments , is seemingly moved with Repentance . Thus thousands are beautiful in pangs , but 't is onely the operations of judgments on the body , not their impression on the heart . But this ●neffectualness of destroying judgments , ●s declared abundantly by the following carriage of the sufferers by them . For how many have we known , after the wea●ing off the smarting sense of vengeance , have proved the grandees and Imperialists in provoking wickednesses ? and the storm of judgements being a little over , have rid on with a full carreer , and un●ridled chase , in their unlicensed courses . Since then this way effects so little , God will rather make use of mercies : since horrid desolations will make no mere impression , God will make experiment what deliverance will do . So then , to conclude this head , God uses these means , because as Sola misericordia deducit Deum ad homines , so Sola misericordia reducit homines ad Deum : As mercy onely brings down God to man , so mercy onely brings back man to God. PROPOSITION 2. Such is the wickedness of our corrupted hearts , that we are prone to proceed in sin , notwithstanding the Lord is using these means with us to reclaim us . We are apt to make use of our deliverances to further our sins , rather than improve them to the forsaking of them . For as the red Sea drinks in the River Iordan yet is never the sweeter ; and the vas● Ocean all other Rivers , yet is not th● fresher : so we receive the most excellent mercies , and yet are but little the better . So entire is our cursed affection to ou● espoused Lusts , that whoever be dis-engaged , and whoever be displeased , we ar● too much resolv'd to continue in them . Hence the mercies God gives for encouragements to serve him , we turn to be instruments of sinning against him . When God doth most for us in ways of mercy , we are prone to do most against him in ways of sin . 'T is reported of the Leopard , that 't is most savage to those that do most for it . Too true it is of us ; we are wretchedly most unkind , to those that shew most kindness to us . Felicitate corrumpimur , outward felicitie makes us abound in iniquity . After the receipt of special favours , we often loosen the reins to Impiety , and run more extravagantly after our own inventions . How many become more nimble in the feats of iniquity , by being anointed with the oyl of mercy ? Men nurse the hateful brats of their devilish lusts , at the breast of Divine bounty . Our envenom'd natures extract food for the nourishment of abominable sins , from the singular favours of a gracious God. As when the season grows warm , by fructifying rays of the Sun , the weeds spring up ; so by the increase of mercies , there is often the abounding of iniquity , Hos 10.1 . Israel is an empty vine : or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vitis luxurians ; a wild vine : according to the multitudes of his fruits , he hath increased the altars , i. e. Quo res habuit pr●speriores , eo magis indulsit Idololatriae , Gro● The more prosperity , the more Idolatry . 'T is observed of the Spleen , the greater it grows , the less the body is : the more Temporal mercies , the less heavenly spirits and holy obedience . Hos. 4.7 . As they increased , they sinned against me . Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut multiplicari eis , as I multiplyed to them ; or , as I increased deliverances , honour , riches ; so they sinned against me . As judgments will not bridle us , so mercies will not break us off our sinning . Isa. 26.10 . Let favour be shown to the wicked , yet will he not learn righteousness . In the former verses the Prophet shews , that the people of God would serve him even under afflictions ; but as for the wicked , neither mercies nor afflictions work upon them . Mercies are messengers to instruct us our duty ; but although for many years we have been called upon by them , yet how little have we learnt to love , serve , and obey our God by them ? Noah miraculously delivered , is abominably drawn into sin . He that had the highest proofs of the mercy and justice of God , mercy to himself , justice to the world , lyes drunk in his Tent ; preserved from waters , overcome by wine : behold , you may see him guilty of the sin for which he saw the world condemned ; you may see him to be rebuked for the sin he so often had reproved : and he that was so holy before , now becomes a pattern of uncleanness , and example for future wickedness : thus prone are the best to sin after deliverance . Thus holy Hezekiah , 2 Chron. 32.24 , 25. God delivered him from death , but he rendred not to the Lord according to the benefit done unto him ; for his heart was lifted up , not with thankfulness , but haughtiness ; not in praises , but with pride . Deut. 32.15 . Ieshurun waxed fat and kicked , then be forsook the God that made him , and lightly esteemed the Rock of his salvation . Deliverance had made way for his promotion ; and he being promoted , God was rejected . Righteous Lot by distinguishing favour escaping the flames of Sodom , fell into the fire of sin . The ashes of Sodom , the pillar of salt , made him not wise enough to shun the drunken bed of Incest . Who could have thought Lot should fall into such Impieties , upon the receipt of such mercies ? but thus prone are we to abuse goodness , and ready to slight the greatest kindness : how often do we turn our Physick to poison ? How often do we make our Mercies Commeatus peccandi , Inlets to sin ? 'T is said concerning Eve , that God design'd her an helper to Adam , and made her of his rib ; but the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , took his rib , and made it a fatal dart . So God gives Mercies with good intentions , but Satan siding with our corrupt inclinations , makes use of them to our great disadvantage . I shall now consider how it comes to pass , that Deliverances have no more Influence upon us , and how we become so prone to sin after them . ( 1. ) It arises from the mighty Power that accustomed sins have upon the heart . When highest Reasons are obliging to leave sin , the force of Custom prevents their operation . When men are soaked in Sensuality , flesht in Villany , thorough-paced in Rebellious courses , what is able to change them ? Hereby the heart is so direfully hardned , the Devil's Kingdom so invincibly fortified , and sin itself so much endeared , that there is unspeakable difficulty in conquering of it . Ezek. 16.4 . When delivered from Egypt 't is said , Their Navil was not cut . The Navil is that whereby the Child is supplyed with nourishment in the Mothers Womb. So this expression means , Israel was still drawing in Egyptian Manners and Superstitions ; being accustomed to them , they still hankered after them , notwithstanding their great deliverance . And although for a while a deliverance may seem to make some impression , yet as the water heated , redit ad ingenium , grows cold again : so affections to God wear off , and men are hankering after their former Lusts. So Ezek. 23.8 . Neither ●eft she her whoredoms brought from Egypt . Difficile est ab usitatis desinere : Accustomed ●ins are hardly deserted : sins often renew●d , are hardly reformed ; sudden mercies , ●hough never so great , will hardly wear ●ut continued sins . 2. The reason why our Deliverances work no greater Reformation , is , because ●e fix our Eyes too much upon second ●auses , and inferiour Instruments , with●ut a due acknowledgment of the hand ●f God. Hence we are prone to con●eive our selves more obliged to Men than 〈◊〉 God himself . How wickedly do ma 〈◊〉 ascribe more to Humane Policy , and Heathenish Fortune , than to infinite power and Heavenly favour ? Hos. 11.3 . They knew not that I healed them . Nescire dicitur qui gratiam non refert : He is ignorant who neither observes nor answers the merciful hand of God. Attributing Deliverances to man , hinders the performance of duty to God. The reason why mercies are not seconded with obedience to God , is , because we look too much to second causes ; so those Hab. 1.16 . Their portion was fat , and they sacrificed to their nets , and burnt incense to their drags . Thus the Assyrian proudly ascribed all to himself , Isa. 10.14 . By the strength of my hand have I done it , and by my wisdom ; for I am prudent . How can the mercy of God be answered , if it be not owned ? How can we requite God for delivering , if we deny the receipts of deliverance from him ? If we look not upon our mercies as given by God , we shall give God nothing fo● his mercies . 3. Deliverances are no more influentia to reclaim from sin , because of our unreasonable oblivion of them . Our greatest mercies are but nine days wonders present impressions made by deliverance are soon worn off by neglect of future consideration . The sense of our Engagements to Obedience wearing off , our inclinations to sin make head . When mercies are new , how frequent is our remembrance of them ? Whilst employed in our daily labours , our minds are admiring delivering love : When waking in the night , these are the objects of Meditation ; when conversing with friends , these are the Theams we discourse of . Now somewhat must be done to requite this kindness ; but too sudden a forgetfulness anticipates and prevents the performance of our acknowledged obedience . Deut. 32.17 , 18. they are charged with abominable sins ; and it stands as a reason , because they forgot the God that formed them , and the rock that begat them . Did we not forget our mercies , our Consciences would force us to forsake our sins . Were our hearts more but Repositories for Gods favours , so much Iniquity would not be lodged in them . Forgetting Gods mercies , is not onely a base unworthy sin , but a breeding sin : many desperate sins arise from despising the kindness of our God. And oh , how unspeakably strange is it , that we can forget him , who doth so much to be remembred ? That we can suffer his mercies to pass out of our mind , whose mercies are new every moment ? How impossible would it be to live in unlamented sin , did we live in the sense of undeserved mercies ! Hence it is we are so prone to sin after deliverances , because we are so apt to suffer them to slip out of our labile memories . 4. This continuance in sin after deliverances , arises from persons bolstring up themselves with sinful presumptions that the dangers of destruction are past . When men begin to apprehend all things are well , they are apt to take occasion to do ill . When men are conceiving the bitterness of death is past , they little mind to reform the baseness of their lives . They care not how little they live to God , when they presume they shall live long . Eccles. 8.11 . Because sentence is not speedily executed , therefore the hearts of the sons of men are fully set in themselves to do evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. roboratur : their hearts are strengthened , emboldned in them to go on in evil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Because of this delaying judgments , they go on with a full confidence , they sin with courage . This is as wind to their sayls , that drives them on briskly in sinful courses . With this did the wicked Jews under Divine comminations hearten themselves in their ways , Ezek. 11.3 . saying , It is not near . Gods abstinence from judgments , was made an encouragement for continuance in sin . So Ezek. 12.21 , 22. The days are prolonged . Carnal persons are willing to go on in sin as long as they can : and when dangers are a little gone off , they more boldly go on in desperate sinning . 5. This proneness to sin after such mercy , arises from flattering expectations , that in renewed returns of Distress , they shall ever meet with the same deliverance . How do men argue from their present safety , to their future security ? How fondly do men conceive that God will be ever merciful , because of his present mercies ? Did men wisely consider after deliverance , how soon they may stand in need of the same helping arm , how soon they may want the same mercy , they could not be so audacious as to slight and contemn it , left the next time they be deprived of it . Gods present deliverances are evidences of his power to deliver us again , but not assurances of his Will to do it . 'T is a groundless Supposition men go upon , who think Mercies are entail'd upon them , and inseparably annexed to them . We shall experience , if we do not leave off sinning , God can leave off delivering . If we can still forsake God , he can at last forsake us . 6. We are thus inclined to sin against God after deliverance , as we being delivered , our hearts are brought off from their dependance on God , and we are magnifying our selves instead of God. When God hath given us our precious lives from the hands of devouring Enemies , we imagine we can live of our selves , and thence are regardless of living to God. Hos. 13.6 . They were filled , and their heart was exalted , therefore have they forgotten me . Their outward fruitfulness caused their sinful forgetfulness . Our hearts are apt to be set upon enjoyments , and not on the God that gives them . Hos. 4.11 . Whoredome and wine take away the heart . The Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies auferre , to take away by force ; so did those things take away their heart from God by force ; or occupare , to occupy . They occupy and take up that room in the heart God should have . Thus we having worldly enjoyments continued by deliverances , our hearts are detained by them , that we mind not God , care not how we go on in sin against him ; mind not how little obedience we yield to him , as if we could live well enough without him . 7. This proceeding in sin is partly caused by persons apprehending themselves to be innocent , and their courses to be harmless , from the deliverances God gives to them . Carnal persons are apt to reckon their ways to be lawful , because they are spared and unpunished in them . Hos. 12.8 . Ephraim said , I am become rich , I have found me out riches ; in all my labours they shall find no iniquity in me , that were sin . As much as to say , Were my courses unrighteous , they would not be prosperous ; whatever the Prophets charge me with , it appears by the dealings of God with me , that my doings are good ; if I were so sinful , I should not be succesful . Thus corrupted persons will vainly argue from Gods delivering ; were I so wicked , were my actions so displeasing , God would not have spared me , but delivered me to destruction . But oh how vain are these reasonings ! God bears with long-suffering the vessels of wrath prepared for destruction ; out of his mercy he gives a space to repent of thy sins . And who so wicked to conclude , that because God exercises patience , therefore they are no offenders ? This is a sign of Gods goodness , but not of thine . PROPOSITION 3. Sinning after Deliverance , is the most hainous sinning . It renders sin exceeding great , to commit it after great mercies . It is a great sin , to count any sin small , that is committed against a great God : yet sin hath its aggravations , and admits of degrees , according to the circumstances under which 't is committed . There are two things which render a sin most abominable ; when sin is committed against light , and against love . They are no little nor light sins , that are aggravated with convictions by light : nor are sins against love of an inferiour nature ; nothing more intolerable to Man or God , than to have ill will for good deeds . 'T is sinful to render evil for evil to man , much more to render evil for good to God. What more provoking sight can be beheld , than a man impudent in evil under judgment , and barren in good under mercies ? Affronts to love , are more unsufferable than Rebellion under displays of wrath . The highest unkindness , is the highest sinfulness . The sin of David is aggravated by the recording Gods kindness to him , 2 Sam. 12.7 , 8 , 9. I delivered thee out of the hand of Saul , and I gave thee thy masters house — And if that had been too little , I would moreover have given thee such and such things . Wherefore then hast thou despised the command of the Lord , to do this evil in his sight ? To sin in the face of God when smiling upon us with unmerited mercy , is one of the greatest contempts can be cast upon God. To manifest our sinfulness , when we enjoy the greatest testimonies of goodness , is the height of madness . To withdraw our necks from an uneasie galling yoak , to rebel under the severities of a cruel Tyrant , to cast off the service of an imperious Master , may admit some excuse ; but to wax wanton under mercies , to despise the clemency of Heaven , to deny obedience to a loving Father , is an offence indefendible , a crime unpardonable . When God would lay a people under a conviction of the hainousness of their crimes , he repeats his gracious dealings to them . Ierem. 2.20 . Of old time I have broken thy yoke , i.e. When thou wert in Egyptian bondage under intolerable slavery , I set thee free : And thou saidst thou wouldst not transgress , yet thou hast slighted my favours , and broken thy vows ; and under every green tree thou wandrest playing the harlot . And v. 22. this is noted for an indelible sin ; such sins as these are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not written , but engraven : they are of the deepest die , and most permanent stain : Hos. 7.15 . Though I have bound and strengthened their arms , yet do they imagine mischief against me . It hath an allusion to men with broken bones ; Oh what would they give for a healing Chirurgion ? what price would they give to be free from pain ? so these in distress would promise any thing to God for deliverance : but , says the Lord , though I bound them up and cased them , though I strengthened them against the destructive assaults of their enemies , yet still with the highest wickedness and unkindness they imagine mischief against me : the more I did to engage them , the more they have done to dishonour me . The people of Israel were charged with their sinning at Gilgal above all other places , Hos. 9.15 . All their iniquity is in Gilgal . The Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render all , signifies summum , praecipuum , i.e. their highest , chiefest , most notorious si● was at Gilgal ; why there ? because there it was they received abundance of mercies . Here was the great circumcision , when the reproach was rolled away , after they had past over Iordan , and arrived to the Land of Canaan , Iosh. 5.7 . here Ioshua pitcht the twelve stones , the everlasting memorial of their wonderful deliverance out of Iordan , Iosh. 4.20 . here was the beginning of the rest promised to them in the Land of Canaan . Now to be involved in sin , when encompast with so many mercies ; to be forsaking God after such late experience of his goodness , this was the highest crime imaginable . Now I shall lay down some particular aggravations of sins after deliverances , that so you may lament those you have committed , and labour to prevent them for the future . 1. Such sins most wretchedly cast a blot upon the most Holy God , as if he were a countenancer of sin , and a patron to persons Impieties , rather than a severe avenger of them . Christ was accounted a friend to Publicans and sinners , for shewing kindness unto them : and will not Atheistical wretches be ready to asperse the glorious God as a friend to sin , for improving his power to deliver such persons as improve his deliverance onely for sin ? 'T is reported of one prophane Dionysius , that when by his covetous pilfering he had preyed on a Temples glory , and enricht himself with its Sacred Treasure , and after transporting his Treasures , escaping a fatal Shipwrack of which he was in danger , with the greatest impudence cryes out , How do the Gods love Sacriledge ! Because he presumed they delivered him a Robber , he imagined they loved Robbery : Psal. 50.21 . Because I kept silence , thou thoughtst me altogether such an one as thy self , i. e. Quod tuis maleficiis delector , Muis. Gods patient forbearance , made him reckon God unrighteous as himself . To go on in sin when delivered from ruine , is practically to say , I am delivered to sin . Such an Impiety was charged on the Jews , Ierem. 7.10 . Will ye steal , and murder , and say , We are delivered to do all these abominations ? They were not come to that height of profaneness , to declare it in so many words ; but by their ungodly courses after his gracious deliverances , they did as much as say it . What is this but to make God an unholy God ? What greater aggravations of our sins can there be , than to cast dirt on the holiness of God , which is the aggravation of all his glory ? Certainly , if God suffers dishonour by his exercising goodness to us , we shall suffer destruction for our abusing of it . God will shew no favour to those , who make him a favourer of sin . 2. Such sinning is so abominable , because 't is a justification of all our former sins . This is in effect to say , We have done well enough in sinning ; God is not angry with us , therefore we will still go on in our former courses , and follow our old wickednesses . How provoking must this needs be to God ? when instead of a humiliation for sins , he sees a justification of them : instead of a contrite lamentation for our evils , he finds an audacious approbation of them . How can a holy God bear this at our hands ? We cannot justifie the best of our actions before the Lord , how abominable then to justifie those that are apparent evils ? It was very displeasing to God for Ionah to say , I do well to be angry . And shall we say , We did well to be proud and profane , to be drunkards and swearers ? and what else is our persistence in sin , but a testimony of our allowance of it ? 3. Such sinning , implies a daring provocation of God to destroy us . To despise God sparing and delivering , is to dare him to smite and destroy us . Not to care for deliverance , is as much as to say , we do not fear destruction , Isa. 5.19 . Let him hasten his work that we may see it . This impudent expression either respects Gods power , q. d. let him do his worst , we fear not , as men that had over-grown Divine Justice , and become too big and too strong for the Almighties arm ; or it may be spoken in respect of the Truths and threatnings declared by the Prophets challenging God to the accomplishment o● them . But will God suffer himself to b● dared by worms ? can you daunt his unalterable courage ? can you hold the Almighties hands , or lay bonds on his judgments , that they shall not destroy you Will God suffer his creatures to insult ove● him ? are we out of his reach , that we fea● no ruine ? can we match him with equa● forces ? sure we are nothing to him . How then can he indure a challenge from us How can he suffer our sins after mercies ? By these sins we are like those , Iob 15.25 , 26. Who stretch out their hands against God , and strengthen themselves against the Almighty , &c. But who ever contended with him , and prospered ? It will be dreadful to fall into the hands of a living God. And this will certainly be the portion of those that affront him with such daring provocations . 4. These sins are so hainous , as by them the delivering mercy of God is horribly undervalued . What is our Rebellion after the reception of such mercies , but to declare we account not our selves obliged to God for them ? What is this but to disown the greatness of the favours God bestows upon us ? What greater dis-ingenuity can be exprest , than to diminish the greatest favours of God , in love to our devillish lusts ? Every mercy that comes from so great a God , must needs be great : but to undervalue the choicest blessings and highest mercies , must needs be a point of the highest wickedness . VVas it a small mercy , that by our late deliverance so many thousand lives have been continued , such multitudes of Souls have been kept out of Hell ? Is it nothing in your eyes to be delivered from Popish slavery ? to have the glorious Gospel continued amongst us ? Is the security of Church and State , the miraculous preservation of Priviledges and Liberties a contemptible kindness ? shall all these things have no notice taken of them ? shall they all be dis-regarded ? will you say 't is not worth while to leave sinning for these ? dare you declare they deserve no obedience ? let your Conscience speak , would not this be horrid Blasphemy ? could you bear such undervaluing of kindness from fellow-Creatures ? how then can God from you ? 5. Those Sins are the testimonies of the highest Ingratitude conceivable . Ingratitude is the worst of Sins ; and sinning after Deliverance is the worst Ingratitude . This is unkindness that pierces the heart of God , to rebel against him , dealing with us as the dearly beloved of his Soul. How ungrateful is't to assassinate a Prince , to whose care we owe our Lives and Fortunes ? To rip open the bowels of her , to whom we owe our being ? So is it to dishonour a God , that is both our Protector and Benefactor , our Preserver and Deliverer . David was greatly incens'd at the Ingratitude of churlish Nabal , 1 Sam. 25.21 . Surely in vain have I kept all this fellow had in the wilderness , and he requites me evil for good . Will not the Almighty thus complain of an ungrateful people ; Surely in vain have I kept them from the hands of their bloody Enemies , in vain I have delay'd the execution of Judgment , since all my return is Dishonour for Deliverance , sinning for saving of them ? May not God speak to us , after the manner our blessed Saviour spoke to the Jews ? For which of my good works do you stone me ? For which of my good Works do you sin against me ? Will you oppose me , because I appear so often for you ? Will you hate me , because I help you ? Will you rebel , because I relieve you ? Is this the fruit of my Goodness ? The Lord was greatly offended with his Vineyard , Isai. 5. because after all his care to make it fruitful , it brought forth wild grapes . I looked it should bring forth grapes , and it brought forth wild grapes . When God bestows any Mercies upon us , his eye is upon us to see what improvement we are making of them : He looks to see what ●hou dost with thy Time , thy Talent ; His eye is upon thee , to see what use thou makest of Means , Deliverances , and all thy Enjoyments : And when he uses good means , he looks for good fruit ; and if we ungratefully bring forth wild Grapes , we shall highly provoke him , and to our disadvantage displease him . How intolerable a Sin must it needs be , to fight against God with his Goodness ? to mischief his Honour with his Mercies ? Should you be an instrument of raising a decayed Friend , and he turn your Enemy , and use the estate procured by you , to manage mischievous designs against you , would you not count it intolerable baseness ? Now what less , yea how infinitely more is your abusing the Mercies of God , to the disadvantage of his Glory , and dishonour of his Name ? Should a● neighbourly Physician freely endeavour the relief of a helpless Beggar , and after his cost and care , when this man is restor'd , he should make it his work to study the death of this worthy Friend , how intolerable Ingratitude would this be accounted ? What else is our sinning against God , on his sparing of us ? What is it but the destroying the Honour of him , who saved us from destruction ? Deut. 32.6 . Do ye thus requite the Lord , ye foolish people and unwise ? When ungrateful Brutus was among those that came to destroy Caesar , he pathetically cryed out , Etiam tu Brute ! What , thou my Son Brutus ! Wilt thou stab me ? May not God cry out upon us , What ye , oh People of England , will ye still be enemies ? You whom I have so deliver'd ? You whom I have so often preserved , shall I meet with these dealings from you ? Of all people you are obliged to love and serve me , and will you improve all my Mercies against me ? 6. By sinning after Deliverance , we most unjustly deny to Go● that which is ●is Right and due fo●●●livering of us . Deliverance is the price of God for our Lives and Services . God redeeming of us , we remain no longer our own , but are especially obliged to be his . What can we give to God for preserving our Lives , less than 〈…〉 and that 's an unanswerabl● 〈◊〉 for the exercise of ●is Wisdome and Power 〈◊〉 delivering of us . Can we then rob God of his due , without 〈◊〉 height of Injustice ? Is not this the most ●●tolerable Sacrilege ? The Mercies of God are to hire us to Obedience . Will a Master suffer a Servant to be engag'd in the work of another , when he hath hired him for his own ? Is it not a provoking sin , for you to be employ'd in the service of the Devil , when God hath hired you into his ? The Apostle pressing the Corinthians to Obedience tells them , They are not their own , but are bought with a price . Thus may we be perswaded to Obedience , by considering , God hath bought our Lives , by saving us from Death . 7. Sinning now is so heinous , as hereby God is frustrated of his designs in granting such favours . What may God expect , when stretching out his hand to help us , but tha● then we will inclin● our hearts to honour him ? What are th● designs of God in displays of Mercy , bu● to raise up Glory to himself ? He exerciseth Goodness to promote his own Interest in the world , not the Devils . Wi● God exercis● Mercy to his own disadvantage ? Will a ●ational man put Weapons into the hands of those would slay him with them ? Would you deliver ● man to destroy you ? Surely the Lord may justly expect Love for his Kindness Duty for his Mercy , Obedience for hi● Deliverance . Isai. 63.8 , 9 , 10. He said , Surely , they are my people , children that will not lye ; so he became their Saviour . This verse contains a kinde of Expostulation that might be in God ; Why should I save such a people as this ? I have enough against them to destroy them . I have found their unfaithfulness to their promises , their unanswerableness to my gracious Providences , why should I deliver them ? Then God comes to a Resolution , Mercy turns the scale , Goodness prevails ; I will try them once more ; they are my people , children that will not lye ; I hope they will not frustrate me any more : I may take this opportunity to cut them off , but I will make experiment once more . But proving unfaithful , he became their enemy , and fought against them . How heinous a sin ●s it to cross Gods ends , to walk contrary to him ! 8. Sinning now is so heinous , as 't is not only a neglecting Duty , but despising Remedy . There are Peccata contra officia , and contra remedia ; Sins against Duties in omitting things commanded , and sins against remedy , slighting and opposing ●he means which are designed for recovery from former evils . And now what sin can be greater , than to despise the means that are used to cure our bleeding wounds ? what aggravates the sin of unbelief , and makes it the destroying sin , but because 't is the contemning of that blessed Remedy which is provided for miserable sinners ? Hence this sin binds on the sinners guilt with an eternal bond , and makes Salvation impossible . Thus also slighting deliverance is the highest sin , as thereby we bid open defiance to all means of recovering of us from sin & destruction . Neglecting Salvation hath a most provoking influence on the wrath of God : Heb. 2.3 . How shall we escape , if we neglect so great Salvation ? VVill the Lord bear this affront to his mercy , that when he is willing to save , we declare we regard no Salvation ? This will be an unpardonable crime , there will be no escaping for us . To sin with deliverance , is no less than to throw away the healing balm that mercy provides , and resolve to make our wounds incurable . PROPOSITION 4. Sins after deliverance have a peculiar influence to procure and hasten destruction . Our present safety is no security against future Judgments : destruction deferred by Gods deliverances , will be hastned by our sinning after them : those whom undeserved mercies can't reclaim , incensed justice will speedily ruine . The Monuments of greatest mercies , have been made examples to declare the severity of Justice for the abuses of them . Such have experienced the most direful suffering , to whom the Almighty hath been most long-suffering . VVitness the deplorable state of the hardned Iews , to whom the most singular favour was extended of any people on earth ; yet now who more miserable than those rejected wretches , for their abusing favours ? Justice will frown most sharply upon the disdainful affronters of mercy . No people are nearer an utter desolation , than those who heap up sin , when God is heaping up mercies . Although the Lord be most willing to smite , yet he knows not how to spare when provoked in this manner . Ier. 5.7 . How shall I pardon thee for this . — When I had fed them to the full , then they committed Adultery , v. 9. Shall I not visit for these things , saith the Lord ? shall I not be avenged on such a Nation as this ? These sins put God to a stand ; he knows not how to go about a pardoning act , although he delights so greatly in it : how shall I pardon , Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parcam : how shall I spare thee any longer ? I can't withhold the hands of my justice , I can't defer the punishment of these transgressions . Thence , v. 10. God gives a Commission to enemies , Go upon the Walls and destroy , &c. delay no longer : let those feel the smarting impressions of Justice , that despise the sweetest expressions of mercy . This wrath of God against despisers of goodness , appears , 1 Sam. 12.24 , 25. Consider how great things the Lord hath done : but if ye still continue to do wickedly , ye shall be consumed both ye and your King. When once a people rise to that height of Impiety , that the most obliging kindness Heaven can show , can't win their hearts to obedience ; what can be expected from Heaven , but the severest vengeance an Almighty arm can bring upon them ? Will not the Lord soon rush out upon a people with wonderful plagues , when they are knocking at the door of justice by such impenitent courses ? The most gracious Prince would dispatch that man , who should impudently persist in traiterous designs against him , after a deliverance from death by his pardoning of him . Thus will the King of Heaven miserably destroy delivered sinners rebelling against him . Divine patience sheathing the sword of Justice , will at last desist its pleading for the abusers of it ; and impatient justice by its revengeful arm will avenge the quarrel of despised mercy : Ezek. 16.43 . Because thou hast not remembred the days of thy youth : q. d. the kindness and favour I then extended to thee ; the deliverances thou hadst from me : Behold , I will recompence thy ways upon thy ●ead . Thou hast grieved me with sin , I will grind thee to pieces with judgments ; thou hast recompensed me with hatred for ●ove , I will recompense hatred for your ●atred . Thus will God deprive those of mercies , that deprive him of the glory of ●hem . 2 Kings 21.13 . God there threa●ens to wipe Jerusalem as a man wipes a ●ish , q. d. He would take away all their ●elicate enjoyments , as meat is thrown ●ut of a dish . They shall feed on judgments , who were wanton when fed with ●ercies : but the Hebrew signifies , Delebo Ierusalem sicut deleri solent tabulae . As impressions on tables are wont to be wiped out , so shall my impressions of goodness upon them : the former inscriptions of honour and prosperity shall no more be seen , but the prints of destroying judgments shall be found upon them . It shall no more be written , These are a people delivered , but , These are a people destroyed for abusing deliverance . This fatal consequence of despising favours , may be illustrated from the words of God , Hos. 6.4 . Oh Ephraim what shall I do unto thee ? for your goodness is as a morning cloud , and as the early dew it passeth away . Many interpret your goodness , the goodness bestowed on you , or your mercies . So the sence is , My goodness that I bestow upon you , is but like a morning cloud , that is dissipated and scattered , and doth no good to you , you are not the better for it . And as the early dew it passeth away , i. e. Gratiam & misericordiam meam malitia vestra absorbetis : You soon wear off the impressions of my mercy , as the moistnings of the early dew are soon dryed up by the earth ; therefore v. 7. I have hewed them by the Prophets , my judgments are broken out upon them : or otherwise , The tokens of my mercy make but short impression on you ; your goodness fades away , you soon return to sin : what now shall I do to you ? I am resolved to try no more mercies ; I have made you grow with my kindness like flourishing Trees , now will I hew you down ; because you are so unprofitable , I will be unmerciful to you . Here it will not be amiss to consider , how this persistence in sin after deliverance , promotes and hastens the destruction of a people . 1. Hereby that peculiar respect that God hath for one people above another , is made to cease ; and they are lookt upon no otherwise , than the vilest of people in the world . In Gods providen●ial dispensations , he bears some singular favour to some , beyond what he doth to others , although these may be nothing more deserving than other Nations ; and from this favour he confers singular Temporal Blessings upon them ; and these he ●alls his people , as especially cared for , ●reserved and provided for by him . But 〈◊〉 these despise his kindness , and con●●mn his goodness , he then un-peoples ●●em , and casts them out of his favour ; ●nd then they become as liable to judg●ents , as the greatest abjects in the world . Thus was it with the people of the Iews , the Lord separated them from all the world for his care and charge : hence he did mighty things for them ; but continuing long in their sins , notwithstanding his mercies , Hos. 2.9 . he bids the Prophet tell them , Ye are not my people , I will not be your God ; and this rejection made way for that ruine now upon them . In the 9th of Amos , the Prophet is threatning judgment against that sinful people , against which they fortified themselves with presumptuous boastings of their being Gods people , chosen by him , & so often owned by deliverances ; but for their abusing mercies , God tells them , v. 7. Are ye not as the children of the AEthiopians unto me ? saith the Lord , i.e. Non pluri● vos facio quam AEthiopes , Grot. You are now no more to me than the vilest people . You have been under my care , and now ye are under my curse : ye remain unchangeable in your sins , as the AEthiopians in their colour , and therefore ye shall b● of no more account with me than they● VVhat though we have been more to God than any people on earth , and received more blessings then any Nation● near us , insomuch that we might be called his chosen people for his care over us ? VVill not despising mercies , sinning after deliverances , make him say , as Hos. 9.15 . I will love you no more ? VVhat shall we be more to him than the AEthiopians , if we be like them in sin ? Ezek. 15.2 . What is the Vine-tree more than another ? i.e. If the Vine bring forth no fruit , what is it more than another tree ? why should it not be burnt ? VVhatever we have been , if we be fruitless and ungrateful , why should we not be punisht ? If we be not bearing trees , may not God make us burning trees ? If we be not bettered by deliverance , why may we not be destroyed ? 2. Hereby the Lord is made in a manner to repent of delivering a people : when men have gratified their fellow-creatures with signal favours , and after such expressions of respect have nothing but ungrateful returns ; it makes them wish they had never bestowed their love on such unworthy persons . Thus the Almighty God , unjustly requited for mercies , is said to repent him of his conferring kindness on a people . But we must observe that golden rule ; Quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deo tribuuntur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debent intelligi : Those things which are attributed to God after the manner of men , must be understood as become the Majesty of God. So Gods repenting is an improper allusive term , expressing not a change in Gods mind , but in his action : not implying such an affection in God as repentance , but alluding to the effect of such an affection in man , Gen. 6.6 . It repented God that he made man , and it grieved him to the heart . This implies Gods wrathful indignation at mans miscarriage , but no disturbing alteration in the mind of God , who is ever the same . But to speak after the manner of Men , when a people continue in sins after deliverance , God may say , Oh! it repents me that I have delivered a people thus to dishonour me ; it repents me to do so much for a people , to do thus much against me . Oh! how near are such a people to destruction , of whose deliverance God repents him ! How soon will they be involved in ruine , of whom God may be provoked to say , as David of Nabal , 1 Sam. 25.21 . In vain have I kept all this man hath in the wilderness ; In vain have I preserved the lives and liberties of this people , since the fruit of all is onely to be rebelled against and dishonoured by them . If we thus make the Lord griev'd at the heart for bestowing mercies , God will grieve us to the heart by destroying judgments . 3. Hereby God is provoked to stop all proceedings in way of deliverance , and leave a people to successless shiftings for themselves : Iudges 10.12 , 13. Did I not deliver you from the Egyptians , and from the Amorites ? yet ye have forsaken me ; I will deliver you no more . Sinning after deliverance , dis-engages God from appearing any more for us . And what can be more dreadful , than to hear God say in his wrath , Oh ye ingrateful people ! I have once and again improved my wisdom and power on your behalf , to prevent your ruine ; but since ye go on still to provoke me , whatever your condition is hereafter , you must never look for help from me ; whoever be your enemy , you must not look for me to be your friend : I will never stand up for such Rebels , nor dishonour my Name in delivering you to sin against me . We cannot want comfort whilst under promises of Divine assistance , and help from Heaven in our dangers ; but if God stands off , we must inevitably fall into the hands of our enemies , and become preys to their greedy lusts . If God says I will add no more deliverance , there is none can promise deliverance to us . Oh miserable people , whom God thus forsakes in anger ! we shall never see another deliverance , if the Lord should resolve I will add no more . We shall never out-live the dangers we daily live in , if God should determine to leave us to them . Corruption in our ways under mercies , will cause a cessation of them . So it was with the people of the Iews , Hos. 1.6 . Call her name Lo-ruchamah , for I will not add any more to the house of Israel , but I will utterly take away . I will add no more days of prosperity , years of plenty ; no more gracious deliverances , or pledges of mercy , but I will utterly take away : I have been filling , but now will I empty you ; the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies obliviscendo , obliviscor , in forgetting I will forget them . I will no more be favourable to them , but forgetful of them ; though they perish , I wo'nt remember them ; they have not minded my mercies , I will not mind their miseries . Thus God puts a stop to the streams of mercy , locks up the store-house of blessings , and adds no more . David prays , Psal. 36.10 . Oh continue thy loving kindness , &c. Hebr. signifies , Pertraha , draw out , lengthen out the tokens of thy love ; but this will be onely to those that are drawn to God by them . They may call every mercy a Ios●ph , which signifies , God will add more . But 't is not so with ungrateful sinners , God will make an end of bestowing mercies , unless they make an end of abusing of them : God will cease deliverances , unless we cease dishonouring him with them . Yea , although a deliverance may be begun to a people , whereby they appear in a happy way to escape ; yet persisting in sin , God will carry on the work no farther , but leave them to ruine . Hence then , what especial care should be used to reform our lives , and renew our repentance , lest our deliverance should be left unperfected ? we are in no better capacity to finish it now begun , than we were to begin it , if God stands off . Our proceeding in sin , will hinder our God from proceeding in mercy . Indulging our provoking lusts , will endanger our precious lives . These merciful buddings of Providence may easily be knipt . This small glimmering light may soon be over-clouded ; our door of hope may soon be shut . Shall we provoke a gracious God to say , I will add no more ? Shall we make him complain of being weary of delivering ? What makes a stop to our deliverance , but our continuance in sin ? This makes God in the posture we read of , Ier. 14.9 . As a man astonied , as a mighty man that cannot save . Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavidus , as one afraid of us , astonish'd at our iniquities . A man astonisht doth walk up and down this way and that way , knows not what course to take ; so our sinning whilst God is delivering , makes God at a loss what to do . Sometimes he goes forward with deliverance , sometimes it seems to stand still , another while it looks as if it were set back ; and all this , because we amaze God with our daring sins . God told the people of Israel , admiring he went not on with deliverance , Isa. 59.1 , 2. My hand is not shortned that it cannot save , nor my ear deafned that it cannot hear ; but your iniquities separate between you and your God , &c. We drive God from us by our sins ; and how then can our Salvation be carryed on ? Shall we make God go back and repent of the good he hath seemed to design for us ? our sinning will do it : Ier. 18.10 . If it doth evil in my sight , I will repent of the good wherewith I said I will benefit it . Shall we not repent of sinning , rather than provoke God thus to repent of his purpose to deliver ? Why will you blast all your hopes of escape , and wither that flower that 's springing up ? Oh then , if you desire a farther deliverance , desert your former sins ! or else God will resolve to add no more . By this most abominable persistence in sin , the Lord is provoked not onely to stop deliverances , but to step into ways of judgments , and that with unalterable resolutions to destroy . Instead of enabling people against enemies , he enables enemies against them . Instead of delivering from cruel adversaries , he justly delivers them up unto them . Hereby his saving arm becomes a smiting hand , and mercy it s●lf is made an enemy . Hereby our greatest friend becomes an implacable foe ; and whereas oftentimes before he had graciously sent Commissions from Heaven for deliverance , now in his wrath he dispenseth commands , and issues out Writs to destroy . This severity to a sinful people you may see , Isa. 63.9 , 10. In his love and in his pity he redeemed them ; but they rebelled and vext his holy Spirit , therefore he was turned to be their enemy , and fought against them . Now how can they hope to escape , that have a victorious God to oppose them ! How miserably will those be ruin'd , that by despising Gods helping pitty , convert it to destroying enmity ? Oh , that the terrour of Divine displeasure for such transgressions , thus exemplified in others , might have that sutable influence on our hearts , as to prevent them in us ! let others corrections be our admonitions ; let Gods vindictive judgments on others , be instructive warnings to us : Rev. 15.4 . Who will not fear thee , thy judgments are made manifest ! Let others confusion be a subject of our consideration ; and know , if we continue Enemies to God , after his friendly , fatherly dealings , he will soon become our enemy , and fight against us ; then the deepest policy , the highest power can be no security to us . But that which is the most direful consequence of this horrid sinning , is , that it brings the Eternal God to unmoveable resolutions , to accomplish the destruction of such a people . He will not be prevailed with to deliver those , whom his mercies could not prevail with to desist from sin . If we grow incorrigible under mercies , God will grow inexorable when under judgments . If a deaf ear be turned to God , when by mercies he calls for duty ; he will turn a deaf ear to us , when we in misery invocate his mercy : whatever hopes we may flatter our selves withal , we shall meet with no help from God , when thus provoked . Although such is the goodness of God , that he often repents before he destroys ; yet such provocations will make him weary of repenting , and resolve to ruine : Ier. 15.6 , 7. Thou hast forsaken me , saith the Lord , thou hast gone away backward ; therefore will I stretch out my hand against thee , I am weary of repenting . I have long indulged you , but I will now spare no longer , but avenge your sins : Some render it , Laboravi rogans , &c. I have taken pains intreating you to repent , till I am weary ; but now ye that have wearyed me with your sins , shall be wearied with judgments : So v. 7. I will fan them with a fan in the gates : that is , I will scatter them about as the chaff is scattered with a fan ; I will bereave them of children , and destroy my people , sith they return not from their ways . Thus impenitent sinning brings unavoidable judgments : and Divine vengeance will infallibly pursue such as persist in these hainous sins . No Sanctuary shall shelter these ungrateful wretches from the hands of justice ; nor shall flattering intreaties prevent the ruine of such unrepenting sinners . The deserved judgments that belong to these inhumane offenders of mercy , will be threatned with unalterable certainty . Thus you may see them denounced against an incorrigible people , Ezech. 24.13 , 14. Because I have purged thee and thou wast not purged , thou shalt not be purged till I have caused my fury to rest upon you . Because I have purged thee , q. d. I have endeavoured to perswade thee , and oblige thee to leave thy filthy sins : Verba quae effectum notant , saepe de conatu intelliguntur : Estius . So God is said to do what he requires , desires , permits , or perswades to be done . Thus God had been inducing of them to obedience , reducing of them from sin ; but under all , they were unspeakably obstinate ; which caused these desperate resolutions in God against them . He would make his fury rest upon them : and their doom is confirmed with the highest asseverations conceivable , v. 14. I the Lord have spoken , i. e. I that am of undoubted faithfulness , and cannot lye ; of infinite power , and can execute my pleasure ; I have spoken it , and it shall come to pass ; whatever evasions you think to make , however secure and careless you are , it shall come to pass , and I will do it . I will undertake the ruine of such as rebel against my mercies , and abuse the greatest instrument of raising my honour , viz. my patience ; I will not go back , neither will I spare or repent . When I begin , I will carry on my work ; I will not break off my judgments , since ye will not break off your sins ; the sentence is irrevocable , you must expect no reversion of it , nor deliverance from it . Now surely vengeance threatned with thus much certainty , will fall upon a people with intolerable severity . When judgments are thus punctually determined , it cannot be expected they should be a long while delay'd . What hopes now can we have , if persisting in sin after our many merciful escapes ? Will not this grave-stone be laid upon us ? Will not a consumption be decreed from the Lord of Hosts against us ? What though we are spared this once , after all our former evasions ? Are we now out of danger ? Are there no instances to be found of a people preserved , delivered , as often as we , and at last the Writs of destruction were issued forth ? What think you of that example , Amos 7. In the vision of the Prophet , the judgments of God on that people were shadowed by various destructive things : v. 1. by Grass-hoppers , meaning the Army of the Assyrians , which were ready to invade them ; but God from his infinite clemency prevented their ruine by them : v. 3. The Lord repented for this , and said , It shall not be : V. 4. this people are threatned with another consuming judgment exprest by fire : whereby was signified either a drought , or the devastations of their Cities , by that unmerciful enemy and Element ; or the ruining calamities which they were near involved in by Teglathphalasar ; yet now again he delivers them : v. 6. This also shall not be . But this Language is too good to hold always to unbettered sinners : now therefore , v. 7. God will wink no longer at their ungrateful sinning , he now is weary of repenting . The Lord stood upon a wall with a plumb-line in his hand : A Metaphor from those that build walls , they use a line to proceed exactly . Thus the Lord declares he would no longer tolerate their abuses , nor use his clemency to deliver , but would exercise strictest justice till they were ruined : Hence v. 8 , 9. a miserable destruction is threatned , I will pass by them no more , &c. Enemies shall now prevail , judgments shall effectually take place ; I will use nothing but strictness and severity . Now this leads me to the fifth Proposition . PROPOSITION 5. Destruction for sinning after deliverance , will be the most dreadful destruction : what can be more clear than this , from the words of my Text ? Should we again break thy commands , wouldst thou not be angry with us till thou hadst consumed us , so that there should be no remnant nor escaping ? That is , no common calamity would then fall upon us ; no ordinary punishment would be our portion ; but we exceeding the common measure and degree of sin , thou wouldst exceed the common degree of judgment : E dulcissimo vino acerrimum fit acetum ; The sweetest wines make sowrest vinegar ; the strongest perfumes are fatal as poysons ; abused mercy will be avenged with unusual miseries . No mercy is to be expected in judgment , when mercies are despised that kept off judgments . Kindness not effecting an answerable reformation , will abundantly aggravate revengeful destruction : Isaiah 29.1 , 2. God threatens Ariel , sc. Ierusalem , that wonderful distress should fall upon it ; and it should be to him as Ariel . Ariel was the Altar for whole-burnt offerings , Ezech. 43.15 . Now to avenge their abuses of mercies there , God would make their City , once the richest of their mercies , an Altar on which their blood should be offered as a sacrifice to justice . Thus our mercies abused , may become knives to open our throats ; our Cities and Towns so often delivered , may be as Altars , about which our lifeless bodies may be heaped as sacrifices about the Altar . The quintessence of all judgments , the substance of all Plagues , shall be mingled in one cup , with all the dregs of wrath , for the despisers of clemency and mercy . Mercy is sweet that is extended to us in midst of judgments ; and judgments severe , when executed on a people abounding with mercies . A deliverance cannot bring so great mercies , but sinning after it will usher in as dreadful judgments . By how much the greater the deliverance is we receive , so much the greater will be the destruction for sinning after it . A thick cloud hath been over our heads , and the favourable gale of mercy hath partly disperst it ; but the ascending of sinful vapours will cause the Lord to return our sins upon our heads , with overwhelming inundations of judgments ; slighting the gales of mercy , preventing ruine , will bring most dreadful storms of vengeance . Our float of goodness may be turned into floods of misery . Our sun may set at noon-day ; and our cisterns , now fill'd from the boundless ocean of unmerited benignity , may soon be filled from the vials of wrath , with the waters of Marah . Our destruction adjourned a while , may return with unexemplify'd terrour . The Lord threatned the backsliding Iews , Deut. 4.25 , 26. That if after his kindness in conducting them from Egyptian slavery , with infinite mercies through a tiresome wilderness , to the blessed land of Canaan ; ( I say ) if then they should sin against him , although they had remained a long time there , they should not prolong their days upon it , but utterly be destroyed from off it . Thus notwithstanding our sinful Nation hath many years been like an Eden , a Palace of Royal glory , a Canaan flowing with milk and honey , a Theatre of mercies , an unparalleld monument of many deliverances ; yet continuing in sin , will deface its envyed glory , and render it a stage for destroying judgments , and lay it waste with storms of successive plagues ; and then it shall be said , This is the Nation that would never leave sinning , till it forced the Almighty to make it a ruinous heap , a Land desolate and not inhabited . What high time is it then to depart from sin , left an Ichabod be wrote upon us ! which signifies , Their glory is departed . With what terrour may we look on those words ? Psalm 68.20 , 21. Vnto God belongs salvation , but he will wound the hairy scalp of every one that goes on in sin : Though he will multiply salvations to such as serve him the more for them , yet will he glorifie his justice in destroying such as go on in sin after them . The Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies altè imprimere ; God will make a deep impression of the hands of justice on all such incorrigible persons . The heaviest judgments will fall on the contemners of the highest mercies . Judgment will be with most amazing terrour , on the contemners of the Almighties favour . As Gods resolutions against such sins will make destruction irrevocable , so his wrath backt with unlimited power , will make them intolerable . Now here I shall endeavour to shew you for what reasons destroying judgments will be thus heightned by provoking sins after deliverance . 1. Because the longer judgments are coming , the greater severity they are attended with , when falling upon us . The longer a blow is fetching , the deeper impression is made by its force . If God tarries long before he punishes , the greater terrour will be in his punishment . The destruction of the old world was delayed for many years , but at last it was accomplisht with the greater severity . Deus tardus est ad iram , sed tarditatem vindictae gravitate compensat . Whilst sinners ruine is deferr'd , God is putting himself into postures of judgment , whetting his glittering sword , sharpning his terrible arrows feathered with our sins , that so he may make the more sharp and sudden destruction . There is Crudelitas parcens , sparing cruelty , as well as misericordia puniens , punishing mercy . The longer the cloud is gathering , the more dripping showre is expected when it falls . So the greater provocations are treasur'd up in the days of Gods patience , the more miserable destruction will be in the days of his vengeance : Isa. 42.14 . A long time have I held my peace ; I have been still and refrained my self ; now will I cry like a travailing woman , I will destroy and devour at once . You shall know I have not lost my power , though I have exercised my patience ; though yo● have shared so much in my mercy , I will at length proportion the severity of my justice , to the clemency of my mercy . I will destroy you at once ; I 'll give no more alaruming warnings , awakening calls , or monitory afflictions ; but now will I bring ruine on a sudden , with unavoidable calamities : Iob 21.31 . The wicked is reserved to the day of destruction ; there will be a murdering day for rebellious malignants , they shall be brought forth to the day of wrath . The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we Translate brought forth , signifies , Cum mora & pompa deducere , Mer. To lead them to it with delay , to bring them to it by degrees , and also with some pomp and splendour : but what is it they shall be brought forth to ? What are they going to with their pomp and glory ? oh 't is but to a day of wrath ; ad diem furorum , a day of wraths and fury ; a day majorum poenarum , of greater punishment . When the wrath of God for every sin shall consume them , and increase their deferred torments . Sinners are brisk because judgment is delayed ; but alas , sinners , though you go on with security , yet far from safety , the day of wraths will come . Ier. 12.1 . we read the wicked prosper ; why are they not stopt in their courses ? They take root , Hebr. pergunt , they go on : Non posuit Deus prohibitionem : Vatab. God doth not hinder them ; are they happy therefore ? will this always continue ? No , v. 3. They shall be pulled out like sheep to the slaughter , they are set apart for the day of destruction . When a day is set apart , some eminent thing is intended in it . When a day is set apart for destruction , an eminent destruction is implyed by it : a day is coming when sinners shall feel the smart of Divine vengeance for abuses of patience . This is call'd their day , as deserved by them , as peculiar to them : Psal. 37.10 . The Lord knows their day is coming : Chald. dies calamitatis ejus : The day of his signal and dreadful calamity is approaching ; and the longer this day is coming , the more horrible it will be . As eternal condemnation will be nothing the less for a present reprieve upon earth ; so temporal destruction will be nothing the more tolerable , for a patient toleration and continued delay before it comes . We are little aware what is coming upon us , now our dangers are a little over ; but whilst we are insensibly sinning after the expressions of unmerited favour , the bottles of wrath are filling , and the clouds of vengeance gathering ; and who knows but suddenly they may ease and unburden themselves in a deluge of ruine upon us an undaunted people ? Will not the punishment of sins continued against light and love , distress and deliverance , so many years as we have enjoyed them , be of that nature that might make our hearts tremble to conceive it ? will not the vials of wrath be unspeakably full , and the storm of vengeance most horrible , which hath been so long in gathering ? Sinning after deliverance , renders the destruction dreadful , as they make it in a peculiar manner our own . Now destruction lyes at our own door , and our selves onely are to bear the blame of it . In mercy God begins first , but in miseries we make the beginning . And what can be a more dreadful aggravation , than to have cause to say , Mercies are gone , God is departed , Enemies prevail ? and what may we thank but our pride and profaneness , our ingratitude and ungodliness , after obliging mercies ? what makes up the endless and intolerable torments of damned Souls , for ever banisht from the comfortable presence of the excellent glory , but this , that all that misery was procured by themselves ? 'T is observed of some Birds , that the lime is made of their own dung that is used to destroy them : The lime-twigs of Gods judgments , are made of the dung of our own sins . Our sins are the feathers , whereby ●he fatal darts of judgments fly unto us . Propriis conficimur alis , wounded with our own weapons , with Arrows made from our selves : we do ill unjustly , and then suffer ill deservedly . All the judgments that spring up , are but from seeds of our own sowing . The Garment is ruin'd by the Moth bred in ●t , and we by enemies of our own breeding . It was great aggravation to the misery of the Iews , that God told them , Ier. 4.18 . Thy way and thy doings have procured these things unto thee . I have delivered you , rescued you from miseries , and these now coming on you , you pull down upon your selves . This is thy wickedness ; lay it not to enemies power , think not me unrighteous ; this is all thy own . How miserable a condition is this , to have no other comfort in calamities than this , to have God tell us this is our own ? How sad when distressed to think , this is my slighting of mercy , my abusing patience , my persistence in drunke●ness , Sabbath-breaking , when I was delivered ! Oh that I should be such an enemy to God and my self ! Oh that I should bring such miseries on my self , by despising mercies ! Nothing makes the condition of a people more hopeless , than their bringing themselves into a helpless condition . Hos. 13.9 . Oh Israel , thou hast destroyed thy self : Thou wondrest at thy destruction , when it is from thy self . But in me is thy help . Learned Drusius translates the Hebr. ● alioquin ; that is , otherwise thou hadst bad help from me . Had enemies ruined thee , I would have relieved thee ; but since thou hast involv'd thy self in misery , thou mayst expect no mercy from me . I will not be the author of deliverance to them , that are so wilfully authors of destruction to themselves : you shall perish in the evils of your own procuring . 3. Destruction now will be greatly aggravated , because a people thus sinning , deserve to be exposed to the naked fury of incensed justice , without the least mitigation of their miseries by the interposing of abused mercy . If we with ungrateful carriages contemn the help of mercy , we justly deserve to be utterly forsaken and cast off by it . And now , oh how dreadful will it be to drink the cup of Gods destroying fury , without any mixtures of relieving mercy ! If mercy it self delivers us up to the cruel hands of inexorable justice , what then shall we experience , but vengeance without clemency , punishment without pity , and destruction without delay ? Oh how sad will it be for helpless creatures to lye under the displays of vengeance , and none to cover them ? to have innumerable iniquities crying for judgments , and none to plead for them ? to have invincible enemies opposing of them , and none to assist them ? If mercy be dis-engaged , however fiercely the storms of wrath may be pour'd out upon us , there can be no shelter from it . Whatever wounds are made , there will be no salve to cure them . If merciful deliverances cannot prevail upon us to reform us , will not mercy cease pleading for us ? will it not say as Christ , Iohn 17.9 . I pray not for them ? I will put in no more intreaties for their salvation : Justice , take them , destroy them , ruine them , I have nothing to plead for them . How often doth mercy plead , as the merciful Vine-dresser did for the cumber-ground fig-tree , Luke 13.7 , 8. Lord , let it alone this year also : let not thy wrath yet break out , let not thy fury ruine them , but spare them this time ; try what they will do with one deliverance more ? but when nothing is successful , mercy gives over ; and what but intolerable vengeance will then lye upon us ? But who can speak the dread of destruction , that unmixed anger involves a people in ? How dreadful will it be to fall into the hands of God , when armed with nothing but destroying indignation ? How can our hearts endure , or our hands be strong , when all the Attributes of his glorious Majesty shall conspire together to make us miserable ? When infinite wisdom shall be exercised in contriving , and infinite power shall be engaged in executing the miserable destruction of a sinful people , it must needs be intolerable . Here I shall take occasion to shew you the misery of a people , when mercy is dis-engaged from relieving of them ; that so we may be fearful of depriving our selves of that blessed succour we have hitherto enjoyed by it . 1. Mercy dis-engaged , all miseries endured are pure wrath . Such miseries are much of the nature of the Torments of the damned in Hell , whose plagues are a cup of vengeance without mixture . The happiness of Saints in all their sufferings , consists in enjoying ingredients of love in the bitterest cup that is mixed out to them : when outward distresses are most unpleasing to sense , they refresh themselves with delightful objects , then visible to the eye of faith : Psal. 94.19 . In the multitude of my thoughts , thy comforts delight my Soul. But mercie dis-engag'd , there is no cordial to support us , no sugar to sweeten the bitterest cup enforced upon us : Ezek. 7.5 . Behold , an evil , an onely evil cometh . God never sends judgments alone to such as he favours ; but designing the utter destruction of a people , he mixes a potion of onely fatal poysons for them : then he sends an onely evil . 2. Mercy being dis-engaged , the lowdest cries , and most importunate prayers that a people can put up , will be denyed and rejected . God will admit no Prayers from such as contemned his former returns of them . The ears of justice will only hear the cries of our sins , to avenge them ; 't is mercy hears the voice of our prayers , to answer them ; or all the answer we shall have , will be by terrible things in righteousness . But mercy dis-engaged , we are deprived of that unspeakable privliedge of Audience with God ; and then we may swelter in our miseries , roll in our blood , despair in our torments , without a redress . Should we by our impudent continuance in sin , make mercy our enemy , our most urgent cries would prove unsuccesful ; and though joyned with floods of tears , would be unprofitable : for this will bring us under the doom of those , Zech. 7.13 . Because when I called you would not hearken , therefore also when you cry unto me I will not hear . How just a retaliation was this from God , although a most dreadful affliction ! not to have the merciful ear of God in affliction , is the worst of afflictions . It is dismal now to find our hearts so strangely shut up , as not be able to pour out prayers : but how miserable then shall we be , if when involved in sinking troubles , God should shut out our prayers , & not be prevailed with by them ? Oh ruining state , when we in distress shall be crying , Save Lord , or we perish , and then receive no other return , but , Perish you may , and perish you shall , for all the help you shall have from me . These sins so much overcome his mercy , that our prayers will never overcome his anger . And as it is an argument of the greatest sinfulness in man , not to pray ; so of the greatest anger in God , not to hear prayers . These iniquities are so intolerable a slighting of him , that he will unmercifully slight all we do . Oh what will become of a Nation , when that key which was wont to unlock the Treasuries of bounty , the store-house of blessings , can do nothing ? when that Embassador that was wont to prevail for a gracious Treaty , shall be denyed ? when that successful friend shall be denyed admittance to the Court of Heaven ? when that omnipotent engine can attract no compassions ? Whither now shall we go , when access is denyed to God ? where shall we have supplies , if our former store-house be shut up ? whither can we turn , when he turneth away our prayers ? Will not our furious enemies prevail over us , when our most fervent prayers cannot prevail with God ? What a shaking commination was that , Ier. 11.11 . I will bring an evil upon them , they shall not escape ; and though they cry , I will not hearken . God will take no notice of their cries , who would take no notice of his kindness . What can be said worse to a people than this , I will not hear ? If he will not hear , he will not help ; if he gives no audience , he will give no assistance . This speaks the sum of all evils in one . The root of all miseries lyes here , in Gods not hearing . This effectually seals men up for destruction . Ezech. 8.18 . I will deal with them in my fury ; and though they cry in my ears with a loud voice , I will not hear . As lazy prayers will not prevail now , so the loudest Prayer shall not prevail then . Thou maist then spend thy breath , that now thou spendest worse , and not speed . Thou maist stretch out thy hands , and yet receive nothing : but disengaging Mercy may suffer like those , Isai. 1. When ye stretch out your hands , I will hide my eyes ; and when ye make many Prayers , I will not hear . Audire Dei est concedere , i. e. I will not grant what you ask . In the days of my Grace ye might have prevail'd , and did not pray , or did it formally ; and now in the day of my fury ye may pray , but shall not prevail . Neither can the Prayers of the greatest Favourites in the Court of Heaven prevail for a people under such circumstances . Should the dearest Servants plead with greatest fervency , they must be denied when Mercy is disengaged , Ier. 15.1 . Though Moses and Samuel stood before me , my heart could not be towards this people . Standing is the Posture of Praying . Though these should endeavour to draw out my Affections to them by their importunate cries , yet they should never gain my heart : I cannot love them , I cannot yield it to them . Tantum mediocriter malis ob pios interdum parcitur , non ita contumaciter flagitiosis . God only spares those that are indifferently wicked for the sake of the godly , not those that are obstinately flagitious and ungodly . Ezech. 14. Though Noah , Daniel , and Job were here , &c. they should prevail only for their own Souls . Oh , says God , you think the cries of your Prayer shall drown the voice of your Sins ; you imagine your earnest calls will make my bowels yearn to you ; or if you cannot prevail alone , you will engage others : but I tell you , neither ye , nor my greatest friends that can most prevail , shall perswade me to spare so ungodly a people as you ; they and you shall not effect your desires with me so . 3. Mercy disengag'd , the wrathful blows of Divine Vengeance will be ( to speak after the manner of men ) inflicted in a careless manner on a Mercy-contemning people . The Vine-dresser is most exact and curious in abscinding the luxuriant branches of a fruitful Vine , but hacks and hews the unfruitful tree in a careless manner . Thus the Almighty God measures out and limits the Judgments that are out of Mercy to a fruitful people , to increase their fruit ; but regards not how he strikes a barren generation , that are only to be hewed down as cumber-ground trees . Whilst tender Affections remain in the heart of God to a people , he limits the proceeding of enemies , he restrains the rage of their foes ; he afflicts pondere & mensura , with weight and measure : But when Justice only is exercised in Judgment , the worst of times , the most fierce enemies , the most astonishing manner is chosen in afflicting . When we are regardless of a mans life , we say , Let him eat , drink , do what he will , I will be no hinderance to him : Thus Mercy disobliged says , Let enemies wound , massacre , slay whom and how they will , I shall not help , I will not hinder . God permits enemies to do their worst , to go as far as they can , when he designs the ruine of a people . The Prophet prays , Jer. 10.24 . Lord , correct me , but with judgment , not in thine anger , lest thou bring me to nothing . In thy correction use moderation , for the anguish of thy anger is intolerable ; the blows of thy wrath alone will bring us to nothing . The fatherly Anger of God is dreadful , but the fierceness of his Anger is fatal . If God doth not moderate his anger , we can never sustain the dreadful terrour of it . 4. Mercy disengag'd , we become under a total impossibility of receiving help from any means . If Mercy that should stop miseries be taken away , miseries must needs flow in . Whither shall the poor creature go , if Mercy be gone ? If we resort to creatures for help , they all say , It is not in me : If God affords you no help , I cannot ; if God withdraws his merciful influence , I have no efficacy . Psal. 3.8 . Salvation belongs to God. 'T is the honour of God , that he can easily save without any else , and that none else can save without him . However suitable means may be to relieve us , unless there be the harmonious conjunction of God with them , they prove ineffectual . Creatures can never help us in distress , if Mercy stands off . There is a counterpoising power to the ability of created agents , that may obstruct their success : there are unseen circumstances that may invalidate their attempts : there are intercurrent Causes , and unprovided-for Accidents , that may be unconquerable hinderances to their endeavours . The most suitable instruments voluntatem habent , non potestatem , have only an impotent Velleity or Will , but no effectual Ability to help us . A Nation deserted by Mercy , is like a diseased , dying man , Head a king , Heart fainting , Wits confounded , Spirits consumed , given over by Physicians , Friends stand behind the Curtains sobbing and sighing , weeping and bewailing ; willing to relieve , not able . Thus 't is with a Nation when Mercy is disengag'd , 't is bleeding to Death , gasping for Life , its Friends dejected , their Hearts melted ; but dye it must , dye it will , none can help it . Let men be never so sollicitous , most unspeakably industrious to help a perishing Nation , they will be successless without mercy , for they are but media deferentia , non operantia , means of conveyance , not of efficience . Mercy disengag'd , there can be no binding the hands of Justice , no obstructing its fatal Blows , no stopping the floods of Vengeance , no perswading to spare , no prevailing to stay , no hindering its arrests , no opposing its violence ; but destruction will be unavoidable . The highest profession , the richest possessions , the strongest fortifications ; will be no security ; no shelter on earth , can secure from the vengeance of Heaven . The united forces of all Creatures , can no ways impede the actings of their Sovereign Creator . Job 9.12 , 13. He taketh away , and none can hinder him . If God will not withhold his anger , the proud helpers must stoop under . However great the Patrons of our Cause may be , whatever Allies may consociate with us , whatever Assistants shall appear for us , yet they can never prosper to protect us , or succeed to deliver us from the hands of resolved Justice . Our helpers must have the assistance of God , or they cannot procure deliverance for us . Had we thousands as strong as that world-bearing Atlas , they could never uphold us : had we a world of Confederates , they could never preserve us , if Justice designs our ruine . The most potent Friends can never deliver those , who have the Omnipotent God to be their enemy . If Mercy will not help us , we must needs be helpless . Job 27.22 . God shall cast upon him , and not spare ; he would flee out of his hands . ●ugere cona●itur , sed non effugiet . He shall strive to get out of his hands , but shall not escape . Neither Policy , Power , or Prayer , can prevail with , or succeed against God , when not seconded with the aid of Mercy . Dan. 4.35 . There is none can stay his hand . None can deliver from the destroying hands of Justice , but victorious Mercy . What need then is there to be careful , that we disoblige not Mercy ? What grateful carriage should we have under Mercies , lest we make them our enemies ? And if Mercy be once against us , all things will work against us . 5. Destruction after Deliverance will be exceedingly aggravated by that self-confounding desperation that will be in our Souls , when God shall come out against us to vindicate the quarrel of abused mercies , to avenge the contempt of former deliverances . Then we shall not only have God against us , but Conscience also will direfully torment us : the reflecting on former deliverances , will cause as great terrour as present dangers . The very thoughts of contemn'd deliverances , will damp and destroy the confidence of the Soul in renewed Miseries . How can a man lift up his face before God to desire a mercy , that hath turn'd his back upon God when he obtain'd a mercy ? How can he go to God for fresh supplies of Mercy , who getting a mercy , hath gone away from God ? When God hath lifted thee up from a low condition , and thou hast gone on in a wicked life , with what face canst thou look upon God again ? Canst expect a good look , when thou lookest to him ? What canst expect but a denial from him , when thou hast denied obedience to him ? Oh how will Conscience fly on thy face , and check thy Soul ! Remember when you were in distress before , thou didst cry to God , and he delivered thee ; but thou never didst love him the more , serve him the better for it . Then wilt thou imagine with thy self , Oh how can I go to God again ! How can I think he will try me with further Mercies , who have been so unfaithful under those I received ? How can I expect he will be prevail'd with to prolong my Life , when I have heapt up provocations , after his former prolongations of it ? Oh what heart-faintings and failings will a sense of despised Mercy produce ! What a Hell of Misery will this be to all thy Torments , that thou durst not approach to God ? Will not inward troubles be a dreadful increase of distress in times of Judgment ? And what inward trouble more heavy than this , to finde our hearts condemning of us , and to be clogg'd with the sense of abused Mercies ? Wilt thou not fear God will tell thee , thy Prayer is an abomination ? Wilt not dread lest he say , as Iephthah to the Elders of Gilead , after they had expell'd him , Judg. 11.7 . Are ye now come unto me , when ye are in distress ? What , are you so impudent after all your unkindness to me , to seek kindness from me ? What , do ye think I will shelter such enemies as you ? Will not God say thus to us , when fleeing to him in distress ? What , do ye that have forsaken me so long , flee to me now ? Do ye that despised my former Deliverance , come to me for another ? Will not God say , Be gone , I 'll admit you no more , I 'll hearken neither to your Prayers nor Promises ? And then we may cry out as Salv. Quid dignius , quid justius ? non audivimus , non audimur ; non respeximus , non respicimur . What more merited , what more just ? We have not heard God , and we are not heard ; we have not regarded , and we are not regarded . What confusion will this fill our faces withal ? What a Calamity will this be to all our Misery ? Oh take heed then of incurring any further displeasure from God , by abusing deliverance ; lest when renewed dangers come upon you , thy mouth should be stopt , thy confidence dampt , and thy conscience thus checking of thee . But put Iniquity far from thee , and then shalt thou lift up thy face without spot ; then shalt thou have access to the Lord in thy troubles : and if destruction should come , thou maist cry for deliverance , and have gracious returns . Destruction for sinning under these circumstances , will be aggravated by that pitiless frame that shall be not only in God , but in man , to those that are involv'd in such deserved destruction . God will not pity , but be strangely hard-hearted to such hardened Sinners . Misery calls for pity ; but there can be no pity , where there is no mercy , or where Mercy is disengaged : Ezech. 5.11 . Neither shall my eye spare , neither will I have pity . He laid aside his tender compassions ; his bowels of mercy were shut up , and now he hath no tender affections to them . Thus men also that may be preserved from our calamities , will have just cause to be pitiless to us . It was said of Vitellius , when going to Execution , with his Hands bound , divested on Robes , that men had no pity of him , Nam deformitas vitae misericordiam abstulerat , Tacitus . The impiety of his Life , had taken away mens pity for his Death . Will not our sinning after Deliverance give such cause of abstaining from pitying of us ? Will not men say , They deserve to be miserable , that will not desist from being sinful . Oh dreadful aggravation of misery , to have all bowels shut against us ! Extrema est miseria , cùm nemo miseri vices dolet . 'T is extreme misery , the height of distress , when we are not only destitute of Help , but destitute of Pity . Jer. 22.18 . Shall not say , Ah , my brother , or ah , my sister : They ●hall not lament for him , saying , Ah , Lord , ●● ah , his glory . I shall now endeavour to make some particular Vses of what hath been spoken . Vses from the 1. Propos. Vse I. Is it the great designe of God in delivering a people from imminent dangers , to oblige them to break off sin ? Let then the remarkable Deliverance that the Almighty God in abounding goodness hath lately bestowed upon us , effect this blessed change in our lives and conversations . With what face can we trample on the just and sacred Commands of our merciful God , whilst he smiles upon us with such unmerited favours ? Can our Hearts be so damnably obdurate , so insensibly hardned , as not to be melted by such an unexpected Deliverance as this ? Should we again break his Commandments ? What pretence can favour such Impieties ? What profession can cloak such Wickedness ? What Allurements can entice us against Conscience , Reason , and Religion , to obviate and oppose the righteous requests and demands of such a patient God ? Should we again return to our Flesh-pleasing security in sin , the Fountain and Spring of our greatest misery ? What but our belluine and besotting stupidity involved us in our direful dangers ? and shall we return to our former posture , not regarding the rousing alarums the late discoveries of misery have sounded to us , nor minding the awakening calls to prepare for Judgments , or turn from the Impieties that deserve them ? Would not this be an unpardonable crime , and a means most infallibly to ruine us ? Should we again dishonour this delivering God , by profane , licentious courses ? filling our Land with the hateful noise of our crying Iniquities , when God hath fill'd it with the blessed sounds of unspeakable Mercies ? What an unworthy , ungrateful , unanswerable carriage would this be deem'd by all that bear the title of Christians ? Would Heathens offer to do such things to their feigned Gods , or offer such affronts unto them , could they but do such favours for them ? And shall we , to affront the Majesty of Heaven , belch out abominable Oaths , and account them as pleasing Ornaments of Language ? Shall we shew our despite to our God , by blasphemous Expressions against inviolable Truths concerning the nature and being of God ? Shall we , to express how little we value his kindness , provoke the eyes of his Glory by Noon-day Drunkenness , Rioting , and Debaucheries ? Shall we witness a cursed contemning of him by impudent profanations of his holy Sabbaths , as before we have done ? Shall not his Kindness courting us to amendment , prevail ? Shall not his Goodness endeavouring our betterment , operate upon us ? Is it not impossible to be so wicked , after such wonderful expressions of Love ? Should we again with greedy minds pursue the perishing enjoyments of this alluring world , neglecting the profitable exercises of Religion , and required Devotion ? Did the Almighty prolong our expiring Lives , to spend them thus ? With what conscience can we allow our selves those large dispensations from holy Duties , for the sake of our worldly employments , after we are purposely deliver'd , to augment and increase our deserved Obedience ? Will not our days be yet shortned , if we remain so straitned in Duties still ? And if we cannot spare a little of our strength to work for God , can we think that God will improve his mighty strength , to work out any further Salvation for us ? If our houses that might have been without People , still remain without Prayer , may we not expect an angry God will soon unpeople them ? If now we shall cast off Duty , will he not suddenly cast off us ? Should we again be rending and tearing one another by ravenous Oppression ? and ruining one another by unhappy Divisions ? Should not this wonderful Love excite such bowels in our softned hearts to one another , that we should no longer be maintaining with unreasonable rigidness one anothers assumed Opinions , to the unspeakable prejudice of Church and State ? But rather be sodering together into a perpetual Harmony , by mutual condescensions and compliances ; thereby ending our unprofitable janglings in indissolvible Unity . Shall not we , who have partaken of this favour together , live always together in the beauty and glory of undissembled Friendship , and unfeigned Love ? And if this effect shall not follow our being delivered together , 't is to be feared , the effect of such disorders will be no other than to be destroyed and cut off together . Oh then let the Kindness of God to us , sweeten our tempers to one another ; and let us be so fully united together , that all our Affections may make but one channel of Love , that so the God of Love may dwell among us . For as this sincere adherence to one another by Love , would be most effectual to prevent the designs of enemies against us ; ( who delight to see and sow our Divisions ) so it would be so grateful an improvement of d●liverance , that God would more readily continue it to us . What then remains ? But that we should lay aside Pride and Prejudice , and Self-designings ; and standing to the compleat and unalterable Rules of Worship , and Principles of Religion , laid down in the blessed Word , henceforth ( I say we should ) dwell in most beautiful Unity , and worship our God as far as can be , in a most desirable Uniformity . Should we again become formal and hypocritical in our solemn Worship of the great God ? Were this a suitable return for Gods delivering , to mock him with dissembling Services , and weary him with heartless Offerings ? Are Ordinances continued , and the glorious Sun●●ine of the blessed Gospel preserv'd un●louded ; and shall we requite the Lord ●o otherwise , than by profaning and busing of them ? Oh the price we should set , the value we should have of our Ordinances ! What are these but the Wells of Salvation , the Conduits of Grace , the Ensignes of eternal Glory , the Food of immortal Souls , the Pledges and Models of eternal Loves , the blessed Mounts of Glory ; in which are the clearest Resemblances of Heaven , the sweetest Refreshments on Earth , the most lively stamps of Divine Majesty , and the most blessed Appearances and comfortable Visits of Christ ? And can we contemn such Enjoyments , without abominable Ingratitude ? Are they given to us by a new deliverance ? let us shew our esteem by a new improvement . Never be so backward to attend them , so careless under them , so unanswerable to them hereafter . Let God see that his kindness is not lost , his cost is not in vain , but that you endeavour a faithful return to what he doth for you . But into what a large Field am I entring ? Let all sins be reformed , let all holiness be embraced ; be universal in reformation of known sins , though I cannot be particular in the enumeration of them ; minde every particular duty , though I can name them but universally ; let the love of God in delivering , constrain you : And that the deliverance may have greater influence upon you , I shall lay down before you in a few particulars the greatness of it . 1. The greatness of our deliverance is manifest and apparent from the consideration of the Enemies from whose hands an Almighty power hath rescued us . The managers of the designs for our ruines , are the Race of murdering Cain , the bloudy Off-spring of devouring Cannibals ; whose monstrous cruelties are divulg'd in every corner of the world , recorded in innumerable Histories ; experienc'd in many Nations , known in Germany , felt in Paris , found in Ireland ; and we are wofully acquainted with them in England . The most barbarous Inhabitants of the world can't parallel their inhumane Massacres : the most desperate wretches in Hell can't exceed their practis'd Cruelties . These Hell-bred Salamanders delight onely in ruining fires ; these patrisating Children of the grand Murderer , love no drink like the fulsome liquor of Innocents bloud ; these Apostates from humane nature , can solace themselves with no pleasures like the tormenting butcherings of harmless Saints . How cruel are their tender mercies ! how savage is their sweetest carriage to those that submit not to that burdensome yoak that neither we nor our Fathers could bear ! What love can answer the kindness of our God in giving escapes from these merciless Lions , from these pictures of malicious Satan , and fire-breathing Dragons of the infernal Pit ? Can we do less than make our selves compleat Holocausts by the flames of ascending affections , to our gracious God , who hath delivered us from being Sacrifices to these most cruel beasts of prey ? Had not these men been thus degenerated from merciful Humanity into belluine Ferocity , they could never have attempted the confusion and ruine of such innocent unmeriting a People as we . But these empty Pretenders to Christianity could never have accomplish'd their sincere designes of destroying us , had they not impudently laid the ground of all this wickedness with the Orient colour of specious Religion ; and so preserv'd deluded Souls from the disturbing flashes of unstupifi'd Conscience . But the Principles of their avowed Religion warranting its Patrons in such Impieties , and defending such damnable Courses , hath animated their cruel minds with mighty expectations of renowning Merit by such bloudy Exploits . Thus they transforming themselves into Angels of Light , have seduced a blinded Multitude , and by this powerful Engine have gain'd innumerable Allies to promote a Designe most diametrically opposite to Reason and true Religion . Thus Religion is us'd to destroy the Religious ; and Policy cloathing it self with the title of Piety , insinuates unspeakable Vigour into infatuated Mortals in the pursuit of gainful designes through greatest difficulties . And had not the Almighty discountenanced such Religion by blasting designes promoted by it , their Religion had brought our ruine , and the shadow of Religion had consumed the substance of it . Now what favour have we found with God , that he should disappoint a Contrivance manag'd by those who had gain'd in so many Confederates by the deluding Pretences of Religion ? which is also to make its seduced Zelots do more than the greatest Allurements imaginable . Hence were the wonderful incitements to that unwearied Industry now visible among them , to confound and destroy us . Some drops of their Bloud they could undauntedly part with , that they might drink some draughts of ours . What Charges could seem too burdensom to them , to discharge the world of such Hereticks as we are accounted by them ? How were their Breasts like threatning Thunder-clouds , whose Vapours never leave working till they vent themselves with amasing Terrour to the trembling world ? How have their Heads , Hearts , and Hands , been willing , contriving , preparing for many years ? How have they been , as is said of the Princes of Israel , Ezek. 22.6 . Every one to their power to shed bloud ? No Harmony , no Help , no Hearts , no Hands , no Power , no Purse was a long while wanting in attempting this Murdering Atchievement . What greater Deliverance was ever bestowed on a People than this , when all the Forces of Hell and Ro●e with its Allies , are defeated ? How might I make this appear from the wonderful height of Power they were by all their endeavours arrived at : From the greatness of the danger , as most wickedly kept secret by means of inviolable Obligations and Oaths , which laid those that were conscious to it , under the greatest incapacity of revealing of it : From the familiar Converse our fatal Enemies had among us : From the abominable Engagings of rotten Members to destroy the body they belong'd to , and cut off the Head that was over them : From Assistances forreign Enemies provided and promised against us ! But what hath been spoken , sufficiently speaks the greatn●ss of our Deliverance , with respect to the persons contriving our Destruction . 2. It appears from the consideration of that miserable Destruction we were appointed unto , all these subtile heads and bloudy hands are not at work to accomplish a petty Destruction . Their Throats , enlarg'd as Hell , would never be satisfied with Personal Revenge ; no less than a Nation , yea , Nations of Protestants , can make up a single Meal for these savage Bloud-hounds . These tyrannical Nero's are for the cutting off the Necks of all Christians at a blow . No less Bonefire would serve their turns , than the horrid Conflagration of a whole Nation . A Dioclesian Persecution was nothing to this hellish Enterprize and attempted Destruction . How fain would Antichrist have waded to an usurped Throne to the neck in the bloud of opposing Martyrs ! Had it not been a Destruction none like unto it ? Had not Rome out-done its former Cruelties ? Had not this dreadful day been a None-such ? Come , and see . What should you have seen ? Had this Designe been perfected , you had seen or heard , if alive , innumerable Troops of frightful Warriors , fierce in Countenance , more in Carriage , breaking forth , like the Plunderers of Troy from that fatal Horse , from the Bowels of our Land : You had seen the disguising Vizards of dissembling Friends thrown off , and the distinguishing Mark of the Beasts company , worn by thousands of our unsuspected Inhabitants : You might have seen the multitude of profane ones turn Popish , and the Neutralists become absolute Papists : You might have seen an astonishing Force of forreign Idolaters admitted to enter our English Coasts by the treacherous hands of mercenary Subjects : You might have seen the horrid Instruments of undreaded Death brought from their unsearched hoards , ready to be prov'd on thy own body . Ah , dreadful day , none like it ! When those unthought-of Enemies had shewn themselves in warlike postures , arm'd with invincible Power , wing'd with speedy Fury , resolv'd with undaunted Courage , assisted with large Auxiliaries ; what then had been the Work ? Come and see . Then had the Streets been dy'd with a Sea of Crimson-bloud , the Channels ran down with the Lives of massacred Christians : Then had our bolted doors in nocturnal silence been forcibly open'd , and our sleepy Bodies drag'd from their resting Beds , and butcher'd by cruel hands : Then had our mangled Carcasses been strew'd in our peaceless Streets , to be trampled on like dirt by our Foes : Then had our Weapons , prepar'd for our defence , been murdering pieces for our Enemies service : Then had there been some fleeing in amaze , some fighting in confusion , some turning out of fear , some tortur'd for not turning . Oh , black and gloomy day ! Then had our stately Buildings become a Prey to the fiercest of Elements , as well as we to the fiercest of Men : Then had the desire of our eyes been taken away with a blow , we our selves not escaping : Then had the noise of bitter Lamentation , though nothing prevailing , been heard in our Streets ; the Shrieks of the wounded piercing our hearts , the sight of the Dead amazing our spirits . Oh , what had they done ? Come and see . How had the places of shelter been places of greatest dangers ! how had it been in vain for unarmed men to oppose a furious Crue of well-equipag'd Souldiers ! How fruitless had it been to flee , when dangers were unknown ! How sad had it been to behold tender Infants rent from the bodies of their rifled Mothers , and cast into their Flames ! Who could have endur'd the sight of Sucking-babes snatch'd from their Mothers breasts and dash'd against destroying stones ? Who could have seen them sprawling on the tops of Pikes and hurl'd into cruel Flames , without bleeding hearts ? Oh the gastly visages of the once most beautiful Objects , that then had been mar'd with deforming wounds ! Oh what a deliverance is this , to be thus far freed , to be thus long delivered from such a Destruction ! Oh let this Mercy obtain its designe , lest the things we have feared should come upon us . 3. The greatness of this Deliverance will appear on the consideration of the condition we were in , who were design'd to be destroyed . Consider we but the daring provocations we have given the Almighty to forsake us , it appears a Mirrour of Mercy that he should spare us . Might he not justly have said , Now will I ease me of my Adversaries , and avenge me on my Enemies : Now will I make known the dread of my unregarded wrath , for their impenitent sinning : Now will I shew how bitter a thing it is to abuse my patience by rebellion , and my goodness by offending ? But now behold , his bowels wrought in him ; he delivered us rebels , rescued us sinful wretches : and who can but lay to heart this mercy ? How helpless had we been in such a dismal Surprizal ? the mighty men would not have found their hands , the valiant would have lost their couragious hearts , and we should have been but Magor missabibs , terrour round about . But the misery of our condition had lain in our unreadiness to have encoun●●ed the King of Terrours , to have follow'd that amazing Messenger to the dreadful Tribunal of the Eternal God. How unfit had we been to die at a moments warning ? How miserable had thousands been to whom all space of repenting had been ended , whose present misery had been the beginning of eternal torments , whose unprepared Souls had been sent to the place prepar'd for the devil and his angels ? Oh then that now we could lay to heart these Riches of Grace that continues a preparing space : Patientia poenitentiae expectatrix : His Patience expects Repentance . Let not our prolonged days be spent in provoking him any longer ; let us not now be treasuring up wrath to the day of wrath . I might shew you the greatness of this Deliverance , by the nearness of the Destruction ; it was in articulo mortis , all was almost concluded , our Passing-bell rung , the day was presum'd to be their own , and now delivered , as Daniel , è faucibus perditionis , from the very jaws of Destruction , from the very mouths of our Enemies . Oh wonderful goodness ! And most fitly might I mention the means of our Deliverance . Vna eadémque manus vulnus opémque feret . How did this sweetest Honey come from the Lions carcass ? Men of their own Party must impart it to us ; those of their own Conclave are means , under God , to deliver us from their own Counsels . Oh the wonderful Authority of God , that wrought on their Consciences so long benum'd ! Oh the Wisdom of God , that works by contrary means ! No Violence constrained them , but what the Almighty used with them ; no Policy induced them , so much as Divine Power . Vse 2. Is it the designe of God in delivering , to reduce from sin , and oblige to Holiness ? Let us then examine our selves , whether we have answer'd these holy designs of our gracious God. Oh Reader , faithfully ask thine own heart , Have I not been as loose and profane , as vile and vain , as carnal and formal as ever I was before ? What inducement hath this gracious preservation been to the reformation of my Life ? What Sin have I faithfully forsaken ? what displeasing Lust have I unfeignedly left ? what spiritual Obedience have I closed withal , since I enjoyed this unspeakable Mercy ? Doth not thy Conscience accuse thee of thy regardlesness of it ? Doth not thy heart smite thee , for not observing the Duties thou art oblig'd to by it ? Abasuerus would know what was done to Mordecai , for the good deed he had done for the Kingdom . Ask thy self , What good hath been done to God for all the good deeds he hath done for thee ? What hath been done to him for his delivering of thee ? Hast thou not sinned the more against him , and turn'd his Grace into wantonness ? Is that a meet requital for his kindness ? Are Pride , Drunkenness , Sensuality , fit Votive Tables for our merciful escapes ? Oh let not this Mercy be lost for want of improvement , lest you never enjoy such another . Remember , exoneratio supplicii est oneratio officii ; the laying off and freeing thee from punishment , lays obligations upon thee for dutiful Obedience . Mercies are to be like showers on Valleys , making them fruitful ; as a grain of corn sown in the tilled earth , bringing forth a plentiful crop of expected fruit . God hath sown the seeds of his Mercies , let not the Devil reap a crop of Sin. Oh how might I plead with you , as loving Ionathan with hard-hearted Saul , 1 Sam. 19.4 . Let not the King sin against David , for he hath not sinned against thee ; and because his works are good . Oh let not us sin against God ; let us not rebel against him ; he never dealt unjustly with us , but his deeds are good . He is ever working for us . He is ever heaping up Mercies , shall we sin against him ? It will be better not to receive a Mercy , than not to be better'd by it . Oh come now and consider with your selves , say with thy self , Hath God in his Providence made me a freeman from Popish Slavery , and shall I make my self a Slave to Lusts , and a Vassal to the Devil ? Shall God continue my Life , and shall I cast it away as worth nothing ? Oh examine your selves how you have acted . Plato , seeing any disorderly , would say , Num ego talis ? Am I such an one ? Thou seest many go on in sin , ask thy self , Am not I such an one ? Do not I go on in sin ? What a folly is it in us , that we utimur perspicillis plusquam speculis , use spectables to see other faults , more than looking-glasses to see our own ? Learn the Art of Self-reflection , and that is the way to Self-reformation . Vse 3. Is it Gods design and desire to reduce us from sin by these merciful methods ? Then let us not foolishly cause the Lord to use more forcible and fearful means , to effect this in us . Let us not force a gracious God out of his delightful ways of Mercy . Why should we make him be doing his works of Judgment , since he declares his unwillingness to it ? Shall we turn his Scepter into a Rod ? Shall we drive away those precious Mercies by sinful courses , which , with mournful hearts and wringing hands , we shall be glad to be recalling ? Shall we make our Showers of Mercy end in Flouds of Vengeance ? Shall we wrest the Sword of Justice out of the Sheath of Patience , and violently pull down Vengeance on our own heads ? Will you tell the Lord , you are weary of his Mercies , and will never regard them ? Will you declare in the presence of God , that if he will not powre out his Vengeance , and display his Justice , and make your Plagues wonderful , that you will not fear him , nor break off sins ? Is your strength so great to stand before his Anger , that you are resolute in provoking of him ? Will nothing serve your turn but destruction , and desolation , and undoing judgements ? You must either cease sinning , or God will cease waiting , and give over favouring of you . God speaks , Ezech. 6.9 . how the Jews had broken him with their whorish heart ; that is , he tells them , they should remember Eum quasi objecta quadam violentiâ à proposite abductum , & invitum planè adductum essë eorum persidia ut interrumperetur cursus misericordiae , Calv. That he was turn'd from his gracious purposes , with the violence their sins offered to him ; and that it was by their perfidiousness he was brought to break off the course of his mercies . Thus God is broken off from ways of mercy , by our not breaking off our ways of sin . The holy God is resolv'd to make us leave off sinning one way or other : if his goodness cannot gain us , if his mercies cannot induce us , his justice will come out against us , and by his mighty power he will rule us . Ezek. 20.33 . As I live , saith the Lord , surely with a mighty hand , and an out-stretched arm , and with fury poured out , will I rule over you . God will bring us into subjection by mercies or judgments ; his fury shall do that his favour will not . But why should we cause the Lord to be so severe unto us ? we weary man , but will ye weary God also ? Let us be constrained to amendment by his love , or else he must curb us by tormenting punishments . It was said of Israel , Psal. 81.11 . Israel would have none of me . Shall it be so said of England , that we refus'd and slighted what God gives , and what he doth in way of mercy ? Shall it be said we will have none of his mercies , none of his deliverances ? shall we not then have his judgments , and feel his vengeance ? Vse 4. Is this the designe of God in delivering ? then wisely make use of this as an Argument to invalidate all future temptations to sin . When sinful occasions offer themselves unto you , damp the hurtful influence of them by objecting to thy self the unreasonableness of sinning , after such mercies confer'd upon thee . Thus Ioseph did invalidate the eager assaults of his wicked Mistriss , Gen. 39.9 . How can I do this great wickedness , and sin against God ? He did not rashly admit the temptation , but consulted Conscience , and repel'd it with this weighty Argument : How can I sin against a God that hath of late been so favourable to me , hath delivered me from death , and advanced me to honour ? Oh I cannot slight so much kindness , to please a sinful humour : I will never do it . When then thou meetest with allurements to sin , take to thy self this corroborating disswasive from it , and couragiously oppose all unworthy motions to Rebellion by pondering on it . Inferences from the second Proposition concerning our proneness to sin after Deliverances . 1. Hence we see the absolute Necessity that there is of Divine Power , to render any means effectual to bring us from sin . However probable means may be to effect this end , they are not powerful enough without the cooperation of an Almighty arm superadded to them . If rational Arguments were sufficient , such as are drawn from infinite Mercy might be enough to charm our Wills to a loyal Obedience to our God ; but we see that outward Mercies , not conferring inward Grace , cannot accomplish such difficult work . The chiefest engine that draws the heart of man from sin , is Mercy ; but 't is the arm of God must fasten it to the heart of man , and Divine Power that can only attract him by it . Mercies are only cords , which Divine Power uses to draw men from sin . If Moral Perswasions were so wonderfully effectual in converting Sinners , as some would have them , it is strange men cannot overcome themselves to forsake their sins , by the consideration of the merciful Preservations , and gracious Deliverances the Almighty bestows upon them : Strange it is men cannot be perswaded to cease provoking God to Judgements , by the declaring his unwillingness to them by the experiences of deliverances from them . But how do we experience the ineffectualness of outward Mercies , whatever valid motives may be drawn from them ! What need then is there to apply our selves most frequently to the Throne of Grace , for heavenly Influences on earthly Blessings ? How should we earnestly crave the concurrence of God's Omnipotency , for the bettering of us by the confluence of Mercies bestowed upon us ? Isai. 48.17 . The Lord teaches to profit . In the greatest abundance of Means and Mercies , we shall have no profit , without the aids and assistance of God ; He must teach us to improve Deliverances , to gain by his Goodness . When cords of Mercy are put into our hands , let us lift up out hearts to the Father of Mercies , and cry , Draw us , and we will follow thee . When Mercies are sown like precious seeds most plentifully amongst us , let us implore the showers of Divine Blessing to make us fruitful by them . When such invaluable Talents are put into our hands , let us seek to the Almighty for strength to work with them . Plead with the Lord to deliver thee from sin , by his Deliverances ; to give thee the incomes of his Grace , to improve thy Life miraculously continued to thee . Leave not the Throne of Grace , till Grace is given thee to leave thy sins : Cease not to importune the Almighties help against thy sins , till he hath delivered thee from them , as he hath done from thine enemies . Acknowledge thine own weakness , and so thou wilt engage the strength of God : Tell him with holy boldness , that now he hath given thee his Mercies , thou canst not be content without his Blessing with them . Let temporal Deliverance edge thy appetite after spiritual and eternal . Thou hast but half a Mercy , till thy Soul is better'd by a Deliverance , whether it be from Enemies , or Sickness , or any other distress or danger . 2. Are we so prone to sin after Deliverance ? Then hence be warned to be very watchful upon the enjoyment of such a Mercy . Oh that we , who enjoy so eminent escapes from danger , might use our greatest industry to prevent our proceeding in sin ! Let us fortifie our selves against such an evil practice . Make conscience of what you do in a delivered condition . Let us no longer carelesly run on in our sins , but seriously consider the inducements we have to a holy Life . Now in order to prevent our proceeding in sin , admit this serious counsel , and observe these Directions : 1. Make frequent Reflections on the great Deliverance in part bestowed upon us . When the Creator of the ends of the Earth survey'd his glorious Works , he saw they were good , and delighted in them ; and he greatly delights that we should be frquent in Meditations of his glorious Works of Creation and Providence , and live in perpetual admirings of them , applauding the shines of his Power , Wisdome , and Mercy in them . The least of Gods Works deserve the admiration of the greatest Angel in Heaven . Inconsiderate Persons gain little advantage by the most considerable Mercies . Were our hearts more thankful , we should make a particular Computation and exact Chronology of dayly and yearly Mercies . The forgetfulness of Mercy is the ground of our forsaking God after them . 'T is mighty effectual to ballast our hearts against our impetuous inclinations to sin , to be much in considering what God hath done for us . Hence the people of Israel were admonished to be frequent in reviewing their sad condition in Egyptian bondage , with the blessed escape given them from it . Deut. 26.1 , 2.5 , &c. When thou art come into the land — thou shalt speak and say , A Syrian ready to p●rish was my father , and he went down into Egypt , and became there a great nation , — and the Egyptians intreated us ill , — and the Lord brought us forth out of Egypt with a mighty hand , and out-stretched arm , and with great terribleness , &c. Thus they were to make a frequent commemoration of their miserable state , and merciful escape . In like manner it were necessary for us to look back on what we lately were , and say , A little while since I was at the gates of Death , by the subtile contrivances of Popish Enemies ; a little time past I had near been devoured by the jaws of those preying Lions : Some few months are past since the Nation was in danger of being involv'd in incomparable Miseries ; it hath almost been made a Stage for the acting a bloudy Tragedy , an Altar on which had been sacrificed innumerable precious Lives , a Prey to Roman Fury ; and now behold ( blessed be the Lord ) the Scene is changed , the Curtains of Secrecy that covered the nasty vault of Popish Conspirators , is happily drawn aside ; the God of our lives , by his over-awing Majesty , hath influenced the hearts of Enemies to detect the Snare they once did endeavour to lay . Should we not then argue , Should I that was so lately in such danger of losing my precious life , now squander it away as a contemptible thing ? Should I thus lately experiencing mercy from God , manifest my self by wicked courses to be a rebellious Enemy to him ? Should not the thoughts of the death , danger , and miserable calamity God hath brought me from , bring me unfeignedly to love him , and constantly to yield obedience to him ? Let us therefore , to prevent proceeding in sin , reflect on the kindness of God : Seriously think how miserable thou hadst been without the Deliverance . Oh miserable state , had it not come ! Enemies raging , if not reigning ; Gospel corrupted , if not removed ; Lives endanger'd , if not destroyed . How had we been fleeing on Mountains , hiding in Dens , or burning in Flames , tortur'd with Racks ! How had we been without Bread to eat , Houses to lodge in , or else all robbed by those pilf●ring Papists , if not burnt by their horrid malice , which is enough to put the whole Universe into miserable Conflagrations ! How should we meditate how seasonably Deliverance came ! we helpless , careless , and ignorant , then was it that his mighty arm brought a blessed Salvation to us . Behold , how unworthy we were of such a Mercy , of such a Deliverance ! A sinful rebellious people , for us to partake of so much favour , is the greatest Mirrour in the world . Now can we forget this goodness ? If we have no memories to retain Mercies , we soon may have no Mercies to retain in memory . Or can we sin in the sight of such kindness ? We shall never see such a glorious Deliverance , if we sin in the face of this . Oh let us often say as those , Numb . 23.22 . What hath the Lord wrought among us ! Oh what a glorious Work was this , embroider'd with Mercy , set forth with the shines of Wisdome , and illustrious by the impressions of infinite Power ! Oh forget not this Work ! If we forget Deliverances , God may forget to deliver : Isai. 17.10 , 11 , They were made desolate for forgetting the God of their Salvation . 'T is known that the breasts that afford the sweetest Milk , will dry up , if not drawn ; the breasts of Mercy will be certainly dryed up , if no benefit be drawn from them by a serious remembrance , and faithful improving of them . Prayers and Tears are the best means to obtain Mercies , and a thankful remembrance will be the best way to have them continued to us . 2. To prevent thy proceeding in sin , think with thy self what Promises and Obligations , what Pleas and Arguments you would have made to the Lord , and urged him with , to have induced him to have given such a Deliverance as this . Would you not have promised , that if it should please him to exercise his Power in saving of you , you would engage , that to the utmost of your power you would serve him ? Oh what great obligations would you willingly have laid your selves under , to be freed from so dreadful a Destruction as you were appointed to ? What obedience , service , love , and respects , do sinners vow to God on a Bed of sickness , languishing to death ? What would we have promis'd then , when no less than a whole Nation was languishing , and every Enjoyment ready to give up the Ghost ? Oh what solemn engagements to all possible obedience would then have been made ! Would you have promised these things , and will you not perform them ? Let the readiness of God to do it without these engagements , make you more ready to do those things than if you had engaged to do them . Consider also what pleas thou wouldst have used with God to spare thee ; think what arguments might have prevailed with him to deliver thee ; and let them prevail with thee to forsake sin . Thou wouldst not have said , Lord ▪ spare me to go on a while longer in rebellion against thee ; cut me not off till I have dishonoured thy glorious Name a little more ; give me my life to be a Drunkard , Swearer , Lyar , Sabbath-breaker , yet a while longer . Thou couldst never have the impudence to plead thus , thou couldst never imagine these Arguments could prevail ; therefore use the considerations of Arguments which thou thinkest would prevail to curb thy heart from sin , as thou thinkest would have been proper to prevail with God to deliver thee . And what are those ? Oh spare me , that I may prepare for death ! Oh give me space , that I may repent of my sins , and reform ! And let thy carriage be such now in part delivered , as may answer such motives as these , which would have been used with God to deliver thee . 3. Consider how thou wouldst carry to man , if receiving a thousand times smaller kindnesses from him . Oh the thanks that shall be return'd to man for a small favour ! What readiness to do for man , when doing for us ? Should a man but save us from perishing , how grateful , how serviceable should we become unto him ? And shall kindness from sinful creatures make such impressions on our hearts , and the abounding goodness of the glorious God be disregarded ? We love man loving of us , and shall we not love a loving God ? We devote our selves to the service of our earthly Benefactors , and shall we be so devilish as to deny obedience to the great God , under all his benignity to us ? Shall God have worse dealings from us than men ? Wouldst thou not offend an earthly Friend , and wilt thou offend a heavenly Friend ? Wilt make nothing of displeasing God , when he gives thee such Mercies as all the men on Earth cannot bestow upon thee ? Oh let but this be considered , and surely thou canst not persist in sin . Vse 5. See here the unconquerable stubbornness of mans heart . Oh how do our hearts stand out against God under all his dealings with us ! We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unperswadable generation . Oh wonderful obstinacy , that the sweetest Melody of mercy cannot charm us ! Oh what hardned souls are in us , when the pleasant distillations of showers of mercy upon us , cannot soften us ! Oh what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strong holds , have sin , that the cords of mercy can't draw us from them ! Oh how hard is it to gain a Victory over corrupted nature and accustomed sins ! Oh strange affections that we have to sin , that the strongest engagements can't bring us from it ! Such is the stubbornness of unchanged souls , that whether God walks in ways of Mercy , or paths of Judgment , they will go contrary to him . Oh the hardness to be lamented , that appears among us ! Though the Almighty hath done thus much for us , we have not to this day been duly affected with what he hath done . We have gone on frowardly , when God hath dealt most kindly by us : we go on to provoke the eyes of his glory , when he hath made so much of his glorious goodness pass before us . Oh stubborn souls , that will not regard the melting kindness of God! but do as it were resolve , whatever God doth , they will sin against him . Though he seek reconciliation , they will follow rebellion : though he strives to out-do their Rebellion with mercy , they will not lay down their Arms , but be avenged on his many mercies . Inferences from the third Proposition concerning the hainousness of sin after deliverance . 1. Is sinning after deliverance such hainous sinning ? Behold then what crying sins are to be seen amongst us ! Have we not sins of the greatest magnitude , who have mercies of the highest nature ? Are not our sins worse than Sodoms , when our mercies are abundantly more than that enjoyed ? Sins in England , are greater than sins in other Nations , that have not partaken of such signal favours as we . We wonder God bears with Antichristian Rome , with forreign Idolaters ; Alas , their sins are not of that nature that ours are . Our sins it may be are minoris infamiae , of lesser infamy , but majoris reatus , of greater guilt than theirs . Our sins are double ; and the more our mercies increase , the more abundant aggravations belong to our sins . Are we not sinners above all , that have favours beyond any ? Our sins that are small in abstracto , considered abstractly , are great in concreto , considering the circumstances of them . If small sins will not startle us , here are great sins then to amaze us . Oh let our sins that we have committed be more before us , that so the sense of their greatness may prevent our proceeding in them ! 2. Hence see what need we have of great Repentance ; an ordinary sorrow will not answer our extraordinary sins . Gravissima peccata gravissimis lamentis indigent . Greatest provocations call for greatest lamentations . Oh what tears and lamentations can be great enough for our horrid sins ? What sighs can be deep enough for a Nation so deeply involved in sin ? Should not our mourning be as in the mourning of Hadadrimmon , in the Valley of Megiddon , every family apart , every person apart ? Should not Ninive be our president ? Should not our England become a Bokim , and our Island be overflown with tears ? Oh what floods of tears is there need of , to wash away our abominable pollutions ! Oh what wailing and weeping should be in a Nation living and wallowing in such iniquities ? Aut poenitendum vel pereundum . Repentance onely can prevent our ruine ; Repentance onely can make justice to retreat ; Repentance onely can deliver us now delivered : But where shall we finde it ? Where are the weeping eyes , the mourning hearts ? Oh that repentance might appear among us , lest judgments appear against us ! Oh that we could lay our selves down at the feet of mercy by humiliation , that we may not be laid down in a dreadful desolation , by the hands of justice ! Oh that a hearty repentance might prevent our hastening ruine ! Oh that we might lie in breathing sweats of Godly sorrow , that we may not lie sweltring in our blood ! Our sins reach up to Heaven , let our sorrow reach to heart . Oh that each part of unfeigned repentance might be really acted by us ! Let us make a strict inquiry into our fins , commune with our hearts ; let us go the Circuit of our hearts and lives , and see the abominable sins to be condemned there . Let us read the Book of Conscience , and see what sins we there stand indicted for . As Letters wrote with the juice of Oranges , are not to be read but by the fire ; Thus some have their sins written , and will not read them now ; but shall at last read them by the fire of Hell. Lam. 3.40 . Let us search and try our ways . Oh we are senseless of our sins ; but aeger non sentiens periculosius laborat ; a senseless sick man is most in danger . Oh open your eyes then , and see what disorders in heart , what wickedness in life ! refuse not a sight of thy sins now ; one day God will set them before thy eyes . Disown not the Charges that are against thee , without reason . Let us no longer sew Fig-leaves on our sins . The impartial Judge of Heaven and Earth knows our crimes . Let us therefore return and say , Father I have sinned . Thus did those , Lam. 5.16 . Wo be to us , we have sinned . David yeilded the case to Nathan , I am the man : maist thou not justly say , I am the man that have been nothing the better for deliverance ; I am the man or woman have gone on in Pride , Sensuality , without repentance , reformation ? Defend not thy sins by excuses , but own them ; be convinced without further demur , and condemn thy self as a guilty malefactor . Then let us pour out our tears , and open the Flood-gates of Godly sorrow ; and if we would escape , let us be like those , Ezek. 7.16 . Who were like Doves in the Valleys , mourning every one for their own iniquity . Oh that our proud hearts might yeild to this work ! Our dry eyes be filled with tears . Let us fill Gods bottle with our tears ! What is weeping good for , but to testifie our sorrow for sin ? it cannot recover a dying friend , it may a dying Nation : it cannot stop the course of death , it may the coming of judgments . Open then the windows of Heaven , and break up the deeps , and let us make us a hearty weeping , as may prevent the heavy judgments our great sins are calling for . Then let us make a holy resolution , in the strength of the Almighty , to cease from our sins . Say as holy Iob , Job 34.32 . If I have done evil I will , do it no more . With holy indignation reject thy former villanies . Oh let our souls be raised to a deserved hatred of these great iniquities , and let nothing content us , but the utter ruine of our ruining sins . Let us not be dismai'd at the difficulty attending that blessed work : 'T is hard to destroy sin , but will it not be harder to be damned for it ? If it be hard to bear the launching of those ranker'd wounds , what will it be to bear the smart of the envenomed arrows of divine justice for ever ? Know also , thou may'st do all things through Christ that strengthens thee ; then carry thy sins with the solemnity of penitential tears , to their eternal funeral . And unless this reformaon shall attend thy repentance , thou repentest with an absurd contradiction . Optima poenitentia est nova vita : The best repentance is a new life . This is the repentance our hainous sins require ; and all this is to be done in a more than ordinary way , because of the greatness of our sins . 3. If sins after deliverance are so great , hence ▪ see how near judgments may be unto us , because the measure of our iniquities will be so suddenly ●illed . The patience of H●aven will soon be worn out with these daring provocations . As we are heaping up Sin , the Almighty is heaping up Wrath ; and the greater sins , the sooner the treasures of wrath will be full . The more fuel we bring , the sooner the fire will be kindled to consume us . The Lord in his mercy is waiting to be gracious , backward to judgment ; but such iniquities will soon waste his patience , and provoke his wrath . We read , Gen. 15.16 . that the Lord delayed punishment , because the iniquity of the Amorites was not yet full . The measure of sin and wrath are often filling many years ; and according as sins are aggravated , judgments approach faster or slower . Thus Ioel 3.13 . God calls for Sickles to be put in , because the harvest was ripe , the pressës were full , and the fats did overflow . God will suffer sinners to stand till they are come to their full stature in sin , and then he cuts them down , and makes an end of them . Thus Christ speaks to the Scribes and Pharisees , Mat. 23.32 . Fill ye up the measure of your Fathers . i. e. Ye will be filling up the measure of their sins , till the Lord comes and measures out judgment to you , according to the measure of your sins . Oh then what cause have we to fear , lest the Vials of wrath should suddenly be poured out upon us ! Is not the harvest of sin almost ripe ? or will not these showers of mercy suddenly ripen it ? And then the sickle must be put in ; a bloody enemy let in among us , that shall cut us down as the reapers do the corn . Oh let us dread the approaches of vengeance under the increases of sin and wickedness ! The measures of wrath have been long a filling ; the iniquities of our fathers are lay'd up for us , and may be rewarded on our heads when the measure is full . We ripen apace for judgments now ; destruction may be at the door ere we know . Inferences from the fourth and fifth Propositions concerning the destructive nature of Sinning after deliverance . Vse I. May destruction come after deliverance ? Then hence we may learn , that present impunity can be no evidence of our future safety . Mercies are not so inseparably entail'd upon us , that justice cannot deprive us of them . Present prosperity may have a mournful ending in dismal adversity . National , as personal salvation from present dangers , may end in destruction . The wings of our feathery confidence had need be clipt , when we fondly presume the Almighty to be ever bound to deliver such a people as we , because he hath once more graciously done it . 2 Pet. 2.9 . God reserves the unjust to judgment . The bird that escapes the fowlers net for once , may be afterwards caught : we that are wonderfully preserved from the snares of hellish Plotters , may at last be made a prey , if we grow no more watchful . Our cloudy Heavens threaten new storms . The world is very full of great and unexpected mutations : The turnings of the wheels of Providence are very swift and various . We may now as suddenly be destroy'd , as we have often been delivered . Iud. 5. After delivered , God destroyed those that believed not . The ship that evades the dangers of the Sea more than once , may be swallowed up in its Sands , or shattered by its Rocks at last . The reprieved malefactor may justly expect his deserved execution , after a little space afforded for preparation . And in truth , the relief our offended God hath given us , seems more like a Reprieve , than a Deliverance ; and cause we have most seriously to fear , that ere long we shall experience that Justice can destroy , as Mercy can deliver . Our impunity is not from Gods impotency , but patience ; and that may soon be expir'd . We have cause to dread that awakening word , Josh. 24.20 . If ye forsake the Lord , then will he turn and do you hurt , after all the good he hath done you . Our not returning under good , will make him turn to do us harm . Proceeding in sin will interrupt the course of mercies , and introduce successions of judgments . You may be surprised with sudden miseries , in the midst of your feigned safety . God will not always draw with cords of love . Hos. 11.3.4 , 5. I drew them with cords of a man , with bonds of love ; that is , I dealt with them in the most gracious manners , striving to draw their rebellious hearts into subjection ; but since I cannot prevail , v. 5 They shall not go down to Egypt , they shall have no shelter there , but the Assyrian shall be their King , and the sword shall abide in their cities , and devour his branches . Thus may the dealings of God be changed , and cords of love be turned to chastising rods , to lash the backs of stubborn fools . We cannot ensure the continuance of mercies , but by our compliance with the designs of God by them . That which was spoken to Ephraim , may fall upon us , Hos. 9.11 . As for Ephraim , his glory shall flee away like a bird . We imagine we have mercies sure as a bird in the cage : but as the door being opened the bird flies away , so mercies will take their wings , and be gone from a sinful people . Trust not then to your present freedom , you may be enslaved ; flatter not your selves in hopes of perpetual deliverance , destruction may come at last . 3. Will this persistence in sin hasten such certain and miserable ruine ! Then see what reason there is to shake off our pleasing but hurtful security , admitting some fearful thoughts , and affecting our hearts with apprehensions of our eminent danger . Unwilling we are to admit of such Truths near our decoying hearts , which may affect us with fear or grief : But 't is far from the nature of wisdom to flatter our selves into ruine ; or to fancy our selves secure in a glorious Paradise , till we be miserable in a desolate wilderness . Three things , says Luther , will undo a Nation ; Oblivion of Mercies , Politick contrivances , and Carnal Security . Well will it be , if these prove not our ruine at last . Oh what a fearless Age do we live in ? we sleep on pillows stuft with the fire of divine vengeance : We cry , Peace , Peace , and destruction is coming . How do we stupifie our Senses , fear our Consciences , lock up our Understandings , to keep out all fears in the midst of most dreadful dangers ? What stupifying Opiums hath the Devil perswaded us to swallow , that makes us so mindless of approaching miseries ? How do we fortifie our selves with most fond presumptions against the threats of vengeance denounc'd from Heaven ? Can fancyed safety deliver our Nation from Enemies , when we have nothing else to secure us ? Can empty boastings of conceited ability to defend our selves , prevent the assaults of Enemies , or deliver our Land from the ruine designed ? Will security in sin be sufficient guard to preserve us from all Conspiracies ? can neither God nor man do us any harm , whilst we imagine our selves out of danger ? Oh nos miserrimos ! Oh miserable England ! how do we surfeit with mercies , and wax sick with the kindness of Heaven , and yet say , It shall be well with us ? How do we wound our selves , when the Lord is healing ; and destroy our selves , when the Lord is delivering , and yet say . The Lord will go on to deliver ? What Prosperity do we promise our selves , whilst God is threatning our ruine ? What Halcyon-days do we vainly expect , though Miseries are ready to seize us ? Oh the dreadful Dooms that are threatned to so stupid a people in the Word of the Lord ! Oh the sad Calamities have come upon a people in this condition ! Is not this the posture our Enemies so greatly desire to finde us in ? What is their work , but to lull us asleep , and then to be butchering of us ? What is the great contrivance at this day of the Papists , and such as affect them , but to suppress our fears by cheating devices ? knowing our deepest security will be their greatest advantage . They know , our Throats will lye open to be cut by their cruel hands , when once we have emptied our hearts of sollicitous thoughts of destruction . Hence , hence it is , instruments are active to inform us deceitfully , that we are sufficiently provided against them : for this they instruct theirs and the Devils Martyrs to obtrude on the world the highest Protestations of Innocency : For this they strain their throats to swallow renouncing Oaths , which they will as certainly keep as ever they intended , which I fear was not at all . Hence they force themselves to a Parish-Church , that we may certainly think they cannot belong to the Romish Mother ; and that we may fancy , they cannot go thence to contrive our miserable ruine . Oh then if this be their plot , how have they got us by it ? How do we please our enemies , and promote their designs , by our sinful Security ? But shall we not fear the Hammer and Nail will cleave our Pates , when Sisera-like we are droll'd into sleep with a Lordly Dish of Butter and Honey ? You may certainly believe this stupifying Opium will be like the poyson of Asps at last . Is not this the Posture most have been in , when Judgments came upon them ? What was there but careless and senseless doings , when that dreadful Deluge surpriz'd the world of old ? Mat. 24.37 , 38. How unexpected was the ruine of Sodome and Gomorrha ? How incredulous were the Jews of their sad Captivities , and of their utter Desolation at last ? Observe we but the frame of persons when Judgments have been rained from Heaven upon them , and we shall finde they were fearless of any storms , and conceitedly secure from any miseries . When the Massacre broke forth in Paris , the cruel butchering was acted in Ireland , the ruining Persecutions and Distresses fell upon Germany , they were all involv'd in Lethargical Distempers , besotted with fatal Security . This is the time the beasts of prey have ever gone out to glut themselves with fatning blood . This hath been the season ever selected to manage the overthrow of Kingdoms . Yet examples do not warn us , but we foolishly seem resolv'd to gratifie our enemies with a suitable season to ruine us . Is not this the posture that God hath severely threatned in his Word , to which he will ever be faithful ? Isai. 22.13 , 14. In that day the Lord of Hosts called to mourning and weeping , and behold joy and gladness : and it was revealed in my ears — Surely this Iniquity shall not be purged from you till you die . Nothing urges Justice more to confound a people with floods of Vengeance , than Epicurean stupidity under awakening Alarums . Hath not the Lord threatned , Prov. 29.1 . He that being often reproved , and still hardens his neck , shall be destroyed suddenly , and that without remedy ? Why then do we flatter our selves , and cry Peace , peace ? Shall we say as those ? Zeph. 1.12 . The Lord will do neither good nor evil . Will not God then say , as v. 13 . Therefore your goods shall become a booty , and your houses a desolation ? Whatever may be the foundation our Security is builded upon , so long as provoking Sins are heaping up Wrath , Security doth but hasten our Misery . 'T is possible we are incredulous that Judgments can ever destroy a People renowned in Profession as we ; but since our Profession is but as Samuel's mantle , under which are shrouded most devilish sins , or as a carpet cast over the mouth of Hell , it can never be a shelter for us , but stirs up the Lord to vengeance . Outside-Holiness and mocking Formality renders our condition the worse . Micah 3.11 , 12. They leaned upon God in ways of sin , and said , Is not the Lord among us ? do we not profess him , and worship him ? Therefore shall Zion for your sakes be plowed as a field , and Jerusalem shall become heaps , and the mountains of the House of the Lord , as the high places of the forrest . The Ark of the Lord could not save the Israelites sinning ; Zion will be no shelter for Hypocrites . 'T is in vain to flatter our selves with conceits of safety in an outward shew of Godliness ; that hay and straw can be no fence from the ruining flames of Divine Vengeance . Awake then from brutish security , and fall to work to prevent the threatned ruine , by repentance and amendment . Fancy not your selves beyond the reach of judgments , but tremble in your selves , that you may have rest in the day of trouble . Make the Almighty your friend , that he may not be a terrour in the day of Evil. Be afraid of all his judgments , For if you will not learn to fear that great and dreadful Name , the Lord thy God , then will he make thy plagues wonderful , Deut. 28.38 . Is not destruction coming after deliverance ? Are not dreadful days approaching to us ? Consider these few particulars following , and you will see what cause we have to shake off security , and prepare our selves to meet the Lord in ways of judgments , who have so long enjoy'd the shines of mercy . 1. May we not justly fear our ungrateful carriage towards God , will hasten his formidable departure from us ? Unkindness shown to friends coming to us , will certainly discourage them from abiding with us . The happiness of a Nation consists above all , in the fruition of the favourable presence of God ; and if by a regardless carriage , or displeasing behavior , we provoke him to depart , our sudden ruine will be the consequence of his deserting of us . Hos. 9.12 . Wo also to them when I depart from them . There is that absolute necessity of the presence of the Lord with a people , to conduct them by his Counsel , to protect them by his Power , to succeed them by his blessing in use of saving means , to deliver them in unconquerable dangers , that if he withdraws it from them , none of these things can be done by another hand . Hence the Lord , unwilling to ruine Ierusalem , with bowels of compassion cries out , Ier. 6.8 . Be instructed , O Ierusalem , lest my soul depart from thee , and thy land becomes desolate and not inhabited . The soul of a man is the vivisick principle , on the separation of which from the body , there ensues a death ; all strength , counsel , beauty , leaves the body . Thus when the Lord departs , the soul of a Nation is gone , and then the Nation is only a mouldring heap , and as a liveless carcass . We certainly loose all good , when the presence of God is withdrawn from us . If we by our sins make the Almighty go away , he for our sins will take away all kinde of Mercies from us . Deut. 3.1.17 . I will forsake them . The regardless Ath●ists of our age will say , Let him go , and what then ? Oh , says the Lord. Then shall ye be devoured , and many evils and troubles shall come upon you ; so that they shall say in that day , Are not these evils come upon us , because the Lord is not amongst us ? Now may we not fear God will depart from a people that behave themselves so unkindly as we at this day ? We slight his presence , abuse his kindness ; can we think to be blest with his presence long ? We read , Hos. 8.3 . Israel hath cast off the thing that is good . The Hebr. is only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repulit à se bonum , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beneficium , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Praeter quem non est bonum . So Rivet , Grotius , and others : that is , Israel hath driven from it God the onely good , hath made its kind Benefactor go away . Oh have we not done thus ? have we not been driving God away from us ; as weary of his Ordinances , tired with Gospel-proffers , nauseating Mercies , and despising Deliverances ? How can we think God , can walk with us any longer , when we walk so frowardly and contrary to him ? Amos 3.3 . How can two walk together , unless they be agreed ? thereby God shews them how impossible it was for him to continue in ways of mercy to them , since they refused to walk with him in ways of duty ; which is the sweet harmony God expected from them : says the Lord , You would have me to walk with you , and bless you , yet ye depart from me , and blaspheme my Name . How can I longer walk with you ? Thus the Lord threatens a people , Lev. 26.21 . If ye walk contrary to me , I will walk contrary to you . v. 24. I will bring seven times more Plagues upon you , according to your sins . Oh how perversely have we walked ! How contrary is Disobedience to Deliverance , Sinning to Salvation , Cursing to Blessing ! and may not God justly leave us to ruine , and suffer our destruction who deal thus unanswerably with him ? 2. May we not justly fear that our provoked God in justice will set the wicked over us , who have despised his righteous and blessed Government ? August . says , God sets up wicked oppressors , cum judicat res humanas talibus dignas dominis ; when he judges a people meriting such masters . When Religion is co●nted an intolerable yoak , under a Government that decrees the observance of it , we may with terrour expect a yoak to be laid upon our necks that shall be so heavy , that we shall see our unspeakable folly in accounting the service of God a slavery to him . Have we not cause to fear that dreadful word ? Deut. 28.47 , 48. Because thou servedst not the Lord thy God with joyfulness and gladness of heart in the abundance of all things : Therefore shalt thou serve thine enemies which the Lord shall send against thee , in hunger , and thirst , and nakedness , and in want of al● things ; and they shall put a yoak upon thy neck , until they have destroyed thee . Our wanton spirits under sometimes-a-prosperous Rule , may be humbled by the severities of either forreign Princes prevailing or home-enemies raigning . God punishing the iniquity of a people , is said , Hos. 13.11 . To give them a king in his wrath . When God sets the wicked over a people , 't is a manifest indication of his anger . God often sets the worst of Governours over the worst of people . As a holy man pleading with God about one Phocas made an Emperour , Cur Domine Phocam Imperatorem constituisti ? responsum datum accepit , Quia non inveni pejorem . Why Lord hast thou made Phocas an Emperour ? he was answered , Because I could not find a worse . May not our hearts then dread the fatal effects of removing our present King ? ( whom God preserve . ) Should God in anger do it , what bloody confusion may follow in this nation ? and will not our sins in the abundance of mercies , make him destroy both us and our King ? Prov. 28.2 . For the transgression of a Land , many are the Princes thereof : that is , the continuance of Kings on this account is stortned , and for the punishment of their villanies the lives of their Kings are abbreviated , and one is set up after a●other ; which great mutations are often attended with great confusions , and innumerable calamities . 3. May we not justly fear , the Lord may suspend his divine influence from the Councels of this Nation , that since we have little regarded what he hath done for us , the ablest Advisers , the most politick Counsellours , may be disabled from doing those things which may be profitable for us ? How often have the Councellours of a Nation deserted by God , been unprosperous in their enterprises and undertakings for a people ? Notwithstanding the care our vigilant Soveraign hath taken or may take to suppress the growing power of Popery by his Royal Proclamations ; and although the hearts of our Parliament may be filled with sincerest intentions , to act for the advantage of the Nation , yet they may fail in the means , and be disappointed of the end , if God should desist from concurring with them . What if their Counsels shall not have acceptance ? What if their advice may seem unsafe , and others must needs be chosen ? Will not the Enemies of our Nation be working all this while ? Will not our Foes be contriving and hastening our ruine , ere we have counsel to prevent it ? Would not this be a heavy Judgment ? And may not this be feared by us , who have seen how hard it is to give acceptable counsel in these difficult and dangerous times ? What if the Lord should do to us , as to the Counsellors of a people of old , Isai. 19.14 . He mingled a spirit of perversness in the midst of them : Hence they became as a drunken man that staggereth in his vomit . They staggered about , were always unfixed , ever unstable , but reeled this way and that way , not knowing what to do , or where to go . Should this Spirit of division be mingled with ours , what shall we finde but the breach made wider , the distress made greater ? Private animosities would be the destruction of publick advantages : The Blessing that hath been promised to the godly , hath been wanting to Councellors in our age , Psal. 1.3 . Whatsoever he doth shall prosper . But hath not a miscarrying Womb , and dry Breasts , been the Curse of the Lord upon us ? What if the Lord should suffer them to mistake the means of our recovery , or fall short in what they do ? Sometimes it hath been known that Governours have been too sparing to the wicked , to their own ruine . The King of Israel lost his life , for sparing Benhadad that should have died , 1 Kings 20.41 . Thus saith the Lord , Because thou hast let go out of thine hand a man whom I appointed to utter destruction , therefore thy life shall go for his life , and thy people for his people . It seems Ahab had too great a kindness for Benhadad , who deserved to dye , being an implacable enemy to them : And are there not such enemies to be destroy'd at this day ? He also held by Tyranny places belonging to the Israelites , and therefore deserved death : And are there not those who are seeking to possess what belongs unto us , that ought to be cut off for their malicious enterprizes ? He was also one that God did manifest his displeasure against , by destroying 100000 Footmen of them , whereby he might understand Gods displeasure against him . Now for him to spare this enemy , to intreat so honourably this publick Adversary , when given into his hands , brought him under this threatning . Should our enemies be even spared like him , should we not suffer after this manner ? And will not this be a bad exchange , to give our lives for theirs ? Will this be a worthy deed , to spare a thief from the gallows to cut our throats ? See 1 Sam. 14.21 , 23. There is little trusting such enemies , whatever pretences they make . Iudaeo baptizato , & lupo domestico , non est credendum . We must not trust a baptized Iew , being an inward enemy to a Christian ; nor a house-wolf , that will still make murder among the sheep . Sometimes in the world it hath been known , that as men have been too sparing to the wicked , so too cruel to the godly . The rod hath been laid on the wrong back , as the Poet said , Dat veniam corvis , vexat censura columbas . The innocent Doves are censur'd , whilst the ravenous Crows are pardoned . The Christians in former days have been cloath'd with Bears-skins , and then baited . Some persons are misrepresented , and then more severely reprehended than those a thousand times more guilty . We read in Scripture how Ahasuerus , that mighty Prince , was brought to decree the ruine of the Iews , by the aspersions Haman cast upon them , as if they were a people not fit to live , and that it was not for the Kings profit to suffer them ; and by this means this innocent people had utterly been destroyed , had not a wonderful Providence prevented . Hence sometimes it hath been experienced , that a poor afflicted people have born the punishments designed for and deserved by others , only from the misprisions of prejudiced persons . Should it then be ever thus with us , how soon would our ruine come upon us ? How would the hands of enemies be strengthened , and the Nation disabled from helping it self ? 4. May we not justly fear our enemies have now set forward , by their doubled diligence , that designe which was set back by the discovery of their accursed Plot ? Our enemies may be like the Devil , qui surgit armis quibus dejicitur , rises by the weapons by which he is cast down : So these politick Wretches may improve the discovery of their designs , to make for the advancing of them , by laying their Plots more cunningly . We have often heard of repulsed Armies gaining force , and at last become triumphing Conquerours . Our enemies may yet be rallying upon us , and that with a more invincible fury . The Fowler often removes his snares , understanding the birds perception of it ; our enemies may change or remove their snares , and yet be as nea to slay and undo us as before . And when we are most secure from it , we are nearest to it . The dreadful battle was against Gibeah , when he knew not such an evil was near him , Judg. 20.34 . Those Serpents will not dye because their tails are cut off . Those grand Politicians can contrive more ways than one . 'T is possible their fainting hearts have had some Cordials from Rome to revive them . France can help them at a dead lift : and their Ghostly Father will prevent the ruine of his cursed brats , if all he can do can ruine us . May we not fear things are brought to be statu quo , as they were before , or rather worse , if that be possible ? I fear every gap is not yet stopt , whereby our enemies may possibly invade us . I think it may be feared our enemies are not yet so much impaired , but that they are able to recover their loss of some Arms they had to spare , and some men they will not miss amongst their thousands . Do they not cry in the stoutness of their hearts and pride of spirit , as Isa. 9.10 . The bricks are fallen down , we will build with stones ; the sycomores are cut down , we will build with cedars ? We have been too remiss this once , but now we will be more invincible . The water cast upon their fire , may make it burn the more fiercely , and vexatious disappointments will make them more diligent . 5. May we not justly fear the relief that we have , may be no other than a faint chearing before a miserable death ? How often do we see men labouring under deadly diseases , revive a little , and give up the Ghost ? How often do we know a whist calm , before a raging storm ? A people may get a little heart immediately before their ruine . 2 Kings 17.4 . compared with Hos. 1.8 . When Lo-ammi was born , the ten tribes that before were dispirited , and by presents did homage to the King of Assyria year by year , begin to be jolly , and hope to cast off the yoak of bondage , and bring presents no longer ; but joyned in confederacy with Egypt , which was immediately before their rejection . God begins to save with a little escape , but it may be but a little lightning before death . The Dolphin sports much before a storm . Men in jolly and fearless condition , is a dreadful presage of a ruining storm . So true it is in maximâ fortunâ minima licentia . In the greatest prosperity , we are not allowed the least sinful liberty . God threatning to bring down judgments upon Israel , says , he will feed him as a lamb in a large place , Hos. 4.16 . To enlarge a peoples bounds , is in Scripture taken to free them from troubles ; so God designing great distress , would a while free them from troubles . 'T is a metaphor taken from Butchers , who about to slay their Cattle , first put them into large pastures to fatten them ; so God about to destroy a people , often gives them a freedome from distress , and leaves them to fill up apace the measures of their sins , and then brings them out to slaughter : Hence Merc. on the place ; Nunc Israelitas copiosè pascet , ut mox saginati hostibus dedantur trucidandi . He feeds the Isralites most plentifully with mercies , that being fatted up , they may become a prey to their butchering enemies . Oh how fast do we fatten ! How soon shall we be ready to be sacrifices to our enemies ? 6. May we not justly fear , that as God in his wrath hath dealt with others , he may deal with us ? When Judgments on others are not made use of as warnings , they become but examples and patterns of our own destruction . Luke 13.3 . Except ye repent , ye shall likewise perish . The Sword of Justice is not so blunted by wounding others , but it can wound the hairy scalp of every one that goes on in sin . The Arrows of Divine Vengeance are not yet spent , there may be many in reserve to pierce our obstinate , hardened hearts . God is the same yesterday , to day , and for ever ; the same to love , protect and secure his obsequious people ; the same to ruine and destroy rebellious sinners . Ezek. 20.36 . Like as I have pleaded with your Fathers , so will I plead with you . The punishments of sin other Nations have experienced , may at last be inflicted on us . The Vengeance of God on others , is a signe to us , Jer. 7 . 12-14 . Go ye now to my place which was in Shiloh , and see what I did to it , for the wickedness of my people Israel ; and now because ye have done all these works , saith the Lord , therefore will I do so to this house , &c. May not the dealings of God with others , prognosticate his dealings with us ? May not the sore Desolations in Germany , the distresses of Protestants in France , the ruines of the Churches we read of in Iohn's Revelations , cause us to fear we at last shall experience the same Miseries , and drink of the same cup of Astonishment that hath been given to them ? 2 Pet. 2.5 , 6. If God spared not the old world , shalt thou escape his judgment ? What have we more to secure us ? Why should we not be made as Sodome by judgments , that parallel it in sins ? Let us take the caution God gave to Israel , Deut. 24.9 . Remember what the Lord thy God did unto Miriam by the way , when he brought thee from Egypt . Minde what God hath been doing to other Nations . The Inscription on Senacherib's Statue may be written on all ruined Nations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Beholding me , learn to be godly . But especially when distresses fall on a people near us , we are greatly to regard them . The Protestants in France are already involv'd in unspeakable trouble , and as the Poet said , — Tua res agitur paries cum proximus ardet . Thou art greatly concerned when thy Neighbours house is in flames . The Cup passes from one to another . 7. To conclude , Although we may have an escape from final Ruine , and glorious Times may succeed our unhappy days , may we not justly fear , that our Mercies may be ushered in with a great deal of Misery , and that a black Storm will precede our glorious Sunshine ? The approaches of Mercies may be attended with amazing Terrour . Great distresses may justly be expected , before our great Deliverance . The shorter the time of enemies raigning is , the greater will be their rage . A Cloud ushered in the presence of God to the Tabernacle ; Christs coming to redeem his people , appears in a cloud . The darkest hour is a little before the dawning of the glorious day . The sorest conflicts Israel had , was on their entrance into their blessed and promised Canaan . Mercies of greatest excellencies , have proportioned difficulties . Iosephs pearled Crown , & Chains of honour , had answerable links of trouble . We have just cause from Gods promises to expect some glorious days , but certainly a gloomy day will be first . The earth will be shaken when Babylon shall fall . Before we can be happy , the filth of England must be washed away with the spirit of judgment and burning . We may be dealt with as is spoken of the Iews , Zech. 13.8 , 9 Two parts may be cut off , and the third refined . I may confidently assert , God will bring more glorious days than yet the world enjoyed ; but as Balaam said , Alas , who shall live when the Lord does this ? Numb . 24.24 . Thou or I may be cut off , with millions more ; and seeing this time is at hand , be not secure . The onely way to secure any future deliverance , is by improving this . The way to have future salvation , is to make use of this you enjoy , to mortifie sins . For the Redeemer shall come to Zion , and to those that turn from iniquity in Jacob , Isa. 59.20 . So then let us no longer abuse the patience of God ; but since he is an indulgent Father , let us become obedient Children ; that so we may hope , that he that hath delivered , and can deliver , will still be continuing deliverances to us . SOLI DEO GLORIA . FINIS . ERRATA . PREFACE . Page 6. line 14. for health read hearts . BOOK . Page 21. line ult . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22 l. 10. r. multiplicavi . p. 47. l. 24. for willing , r. unwilling . p. 59. note , that at the twelfth line begins a fourth head . p. 73. note , l. 5. begins a second head . p. 90. note , l. 13. begins a fourth head . p. 100. l. 26. for also , r. able . p. 103. l. 3. for usurped , r. envied . Books Printed , and are to be sold by John Hancock , at the Sign of the Three Bibles in Popes-Head Alley in Cornhil . TWelve Books lately published by Mr. Tho. Brooks , late Preacher of the Gospel at Margarets New-Fish-street . 1. Precious Remedies against Satans Devices , or Salve for Believers and Unbelievers Sores : being a companion for those that are in Christ , or out of Christ. 2. Heaven on Earth : Or a serious Discourse touching a Well grounded Assurance of Mans Everlasting Happiness . 3. The unsearchable Riches of Christ held forth in 22 Sermons . 4. Apples of Gold for young Men and Women , or the happiness of being good betimes . 5. A String of Pearls : or the best things reserved till last . 6. The Mute Christian under the smarting Rod , with Soveraign Antidotes against the most miserable Engines . 7. An Ark for all Gods Noahs in a stormy Day . 8. The Crown and Glory of Christianity , in 48 Sermons on Heb. 12.14 . 9. The Privy Key of Heaven : or a Discours of Closet-Prayer . 10. An heavenly Cordial for such as have had or escaped the Plague . 11. A Cabinet of choice Jewels , or a Box of percious Oyntment : containing special Maxims , Rules and Directions , in order to the clearing up of a mans Interest in Christ , and his Title to all the glory of another World. 12. Londons Lamentations . The Godly Mans Ark , in several Sermons . To which is added Mrs. Moors Evidences for Heaven : By Edmund Calamy , B.D. at Aldermanbury . Christs Communion with his Church Militant : by Nicolas Lockyer . Sin the Plague of Plagues : by Ralph Venning . A true Narrative of those two never to be forgotten Deliverances . One from the ▪ Spanish Invasion in 88 , the other from the Hellish Powder Plot , Nov. 5 , 1605 : by Mr. Sam. Clark. To which is newly added a brief account of the late Horrid Plot , discovered 1678 , with a Relation of other Popish Cruelties , hear and beyond seas . The Accurate Accomptant , or London Merchant : being Instructions for keeping Merchants Accompts : by Thomas Brown Accomptant . Short Writing , the most Easie , Exact , Lineal and Speedy Method that hath ever yet been obtained , as thousands in the City and elsewhere , can from their own Experience testifie : by Theophilus Metcalf . Also a Book called a School-master to it , explaining all the Rules thereof . A Word of Advice to Saints ; or a choice Drop of Honey from the Rock Christ. A Coppy-book of the Newest and most useful Hands , with Directions for Spelling and Cyphering . Bridges Remains , being Eight choice Sermons : by the late Reverend Mr. William Bridge of Yarmouth . A Disswasive from Conformity to the World : also Gods severity against Impenitent Sinners : by Henry Stubbes Minlster of the Gospel . Vennings Remains , belng the substance of many Sermons : by Mr. Ralph Venning , prepared by himself for the Press a little before his death . The Poor mans Family-book : by Richard Baxter . Luthers 34 special and choice Sermons . Comae Berenicis , or the hairy Comet : being a Prognostick of malignant Influences from the many blazing Stars wandring in our Horizon . Gospel love , Heart purity , and the flourishing of the Righteous ; being the last Sermons of that late Eminent Divine Mr. Iosept Caryl . The Young mans Guide to Blessedness , or seasonable Directions for Youth in their unconverted estate : by R. Mayhew , Minister of the Gospel . Causa Dei , or an Apology for God : wherein the perpetuity of Infernal Torments is evidenced , and both his Goodness and Justice defended : Also the Nature of Punishments in general , and of Infernal ones in particular displayed : by R. Burthogge . The Legacy of a dying Mother to her mourning Children , being the Experiences of Mrs. Susanna Bell : published by Thomas Brooks . King Iames his Counterblast to Tobacco : To which is added a learned Discourse touching Tobacco , by Dr. Maynwaring : wherein men may see whether Tobacco be good for them or no. Strength in Weakness : being a Sermon preached at the Funeral of Mrs. Martha Brooks , late Wife to Mr. Thomas Brooks , Minister of the Gospel : to which is added some Experiences of the Grace and dealing of God , observed and gathered by a near relation of the said Mrs. Brooks . An Excellent Catechism by the late Reverend Mr. Ieremiah Burroughs . A Discourse of Christs coming , and the Influence which the expectation thereof hath on all manner of Holy Conversation and Godliness , By Theophilus Gale. The Shepherds Legacy , or forty years experience of the Weather . The Young Mans conflict with and Victory ovea the Devil by Faith ; Or a true and perfect Relation of the Experiences of Thomas Powel , begun in the fifteenth , and continued till the seventeenth year of his Age. Christs certain and sudden appearance to Judgment , By Sam. Malbon . A brief Dlscription of New York , and the places thereto adjoyning ; with Directions and Advice to such as shall go thither , By Dan. Denton . A Cry for Lahourers in Gods Harvest , being a Sermon preaceed at the Funeral of Mr. Ralph Venning , By R. Bragge , Minister of the Gospel . Christian Directions , shewing how to walk with God all the day long , By Tho. Gouge . Conscience the best Friend upon Earth , or the happy effects of keeping a good Conscience , By Henry Stubbes . Mr. Stubb's Directions for making peace with God , and his true last Speeches . Patience and its perfect work under sudden and fore Trials , by Tho. Goodwin , D.D. Orthodox Paradoxes Theoretical and Experimental , or a Believer clearing Truth by seeming Contradictions . With an Appendix of the Triumph of Assurance over the Law , Sin , World , Wants , &c. To which is added , The New Command Renewed , or Love one another . With 10 Rules for the Right understanding of Scripture , by R. Venning , A.M. An Awakening Call from the Eternal God to the Unconverted , with seasonable Advice to them that are under Convictions , to prevent their miscarrying in Conversion , by Samuel Corbin , A.M. The Triumgh of Mercy in the Chariot of Praise : a Treatise of preventing secret and unexpected Mercies , with some mixt Reflections , by S. Lee. The best Friend standing at the Door , or Christ's awakening and affectionate Call , both to Professors and secure Sinners , for Entrance into the House , in several Sermons , by Iohn Ryther . Israel Redux : Or , the Restauration of Israel ; An Essay upon probable Grounds that the Tartars are the Ten Tribes of Israel , by G.F. With some Scriptue Evidences of their future Corversion and Establishment in their own Land ; together with two Discourses on the mournful state of the Church , with a Prospect of her Dawning Glory , by Samuel Lee. Beams of the Spirit Enlivening , Enlightning , and Gladding the Soul , Imp. Ios. Caryl . The absolute Accomptant , or London-Merchant , containing Instructions and Directions for a methodical keeping of Merchants Accounts , after the most exact and concise way of Debitor and Creditor . Also the Memorial , vulgarly called a Wast-book , and a Cash-book , with a Journal and a Leager ; and at the end of the Leager a Ballance . Likewise Accounts of the Rents and Profits of several Estates mentioned to be mortgaged , with the Deductions for Taxes respectively . As also a transaction and carrying on of a Trade Foreign and Domestick , for above one whole Year ; with many Varieties of Demonstrations , to please , profit , and delight those that desire to learn , and will take the pains to examine the said Account ; very plain and easie to be nnderstood by any of an indifferent capacity ; and expedient for all Schoolmasters that teach , and all thae desire to learn to keep Merchants Accounts , by Thomas Brown Accomptant . An English and Nether Dutch Dictionary , composed out of the best Authors . An English and Nether-Dutch Grammar , easie to be understood . The Sole and Soveraign way of England's being saved , humbly proposed by Robert Perrot , Minister of the Gospel , in London , from Psalm . 80.19 . With an Epistle to the Reader , by Mr. Ioseph Caryl and Dr. Manton . Theological Treatises ; being Eight Theses of Divinity ; viz. 1. Production of Mans Soul. 2. Divine Predestination . 3. The true Church-Regiment . 4. Predictions of Messias . 5. Christs two Geneologies . 6. The Revelation Revealed . 7. Christ's Millenar Reign . 8. The Worlds Dissolution , by Rob. Vilvain . The Poetical History , being a compleat Collection of all the Stories necessary for a perfect understanding of the Greek and Latine Poets , and other antient Authors , by Mareus d' Assigny , B.D. Memoires of Mr. Des Ecotais , formerly stiled in the Church of Rome , The most Venerable Father Cassianus of Paris , Priest and Preacher , of the Order of the Capucines , or the Motives of his Conversion ; in two Parts . I. That the Doctrine of the now Roman-Church is not grounded upon the Scripture . 2. That the Church of Rome is not the true Church . In French and Euglish . In Octavo . A Description of the Nature of Four-footed Beasts , with fourscore large Figures engraven in Copper . Written in Latine by Dr. Iohn Iohnston ; translated into English by I. P. The Compleat Clerk ; containing the best Forms of all sorts of Presidents for Conveyances , and Assurances , and other Instruments now in Use and Practice ; with the Forms of Bills , Pleadings , and Answers in Chancery , as they were penned and perfected by eminent Lawyers and great Conveyances , both Antient and Modern . The true Intellectual Systeme of the Universe ; wherein all the Reason and Philosophy of Atheism is Confuted , and its Impossibility Demonstrated , by R. Cudworth , D. D. The History of the Church and State of Scotland , beginning the year of our Lord 203 , and continued to the end of King Iames the Sixth of blessed Memory , in seven Books , by I. Spotswood . The Memoires of the Lives and Actions of Iames and William Dukes of Hamilton and Castleheruld , &c. in which an account is given of the Rise and Progress of the Civil Wars of Scotland ; with many Letters , Injunctions , and other Papers written by King Charles the First , never before published , by Gilber Burnet . An Epitome of Essays , containing Six Classes of 1. Theologicals , 2. Historicals . 3. Heterogeneals . 4. Bruto-Anglicals . 5. Miscellaneals . 6. Mutuatitials ; besides a fardel of seventy six Fragments , by Robert Volvain . The true and only way of Concord of all the Christian Churches , the Desirableness of it , and the Detection of false dividing terms open'd , by Richard Baxter . A true Believers Choice and Pleasure , instanced in the Exemplary Life of Mrs. Mary Coxe , the late Wife of Dr. Thomas Coxe : Preached for her Funeral , by Richard Baxter . A Narrative , and Impartial Discovery of the Horrid Popish Plot ; carried on for the burning and destroying the Cities of London and Westminster , with their Suburbs , &c. Setting forth the several Consults , Orders , and Resolutions of the Jesuits concerning the same . And divers Depositions and Informations relating thereunto , never before printed . By Capt. William Bedloe , lately engaged in that horrid Designe , and one of the Popish Committee for carrying on such Fires . A Narrative of unheard-of Popish Cruelties towards Protestants beyond Seas : or , a new Account of the Bloody Spanish Inquisition . Published as a Caveat to Protestants . By Mr. Dugdale . FINIS . 
A90278	----	Of the death of Christ, the price he paid, and the purchase he made. Or, the satisfaction, and merit of the death of Christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of Mr Baxter. / By J. Owen, minister of the gospel. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A90278 of text R206527 in the English Short Title Catalog (Thomason E614_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 221 KB of XML-encoded text transcribed from 55 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90278 Wing O783 Thomason E614_2 ESTC R206527 99865668 99865668 117916 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90278) Transcribed from: (Early English Books Online ; image set 117916) Images scanned from microfilm: (Thomason Tracts ; 94:E614[2]) Of the death of Christ, the price he paid, and the purchase he made. Or, the satisfaction, and merit of the death of Christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of Mr Baxter. / By J. Owen, minister of the gospel. Owen, John, 1616-1683. [10], 97, [1] p. Printed by Peter Cole, at the sign of the Printing-Press in Cornhill, near the Royal Exchange, London : 1650. Annotation on Thomason copy: "4th Oct.". Reproduction of the original in the British Library. eng Jesus Christ -- Crucifixion -- Early works to 1800. Death -- Religious aspects -- Christianity -- Early works to 1800. Redemption -- Early works to 1800. A90278 R206527 (Thomason E614_2). civilwar no Of the death of Christ, the price he paid, and the purchase he made. Or, the satisfaction, and merit of the death of Christ cleered,: the u Owen, John 1650 38882 15 310 0 0 0 0 84 D The rate of 84 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion OF THE DEATH OF CHRIST , The PRICE he paid , and the PURCHASE he made . OR , The Satisfaction , and Merit of the Death of CHRIST cleered , the Universality of Redemption thereby oppugned : And The Doctrine Concerning these things formerly delivered in a Treatise against Universal REDEMPTION Vindicated from the Exceptions , and Objections of MR BAXTER . By J. OWEN , Minister of the Gospel . LONDON : Printed by Peter Cole , at the sign of the Printing-Press in Cornhil , near the Royal Exchange , 1650. TO THE RIGHT HONOURABLE , OLIVER CROMWEL , Esq Lord Lievtenant of IRELAND , &c. TO excuse the Dedication of a Book , which seems not to be like Apples of Gold in Pictures of Silver , in a Time of so much Preparation for War , this is my Apologie : The brief Discourse following , being Composed in Ireland , where through the Presence of God with You , in Your great Employment , I enjoyed Peace and Quietness for a season in the service of my Master , and now stepping into the [ ⁂ ] World , by Providence , upon Your return into this Nation , it seems to crave the Signature of Your Name at the Entrance : Besides , being almost wholly Polemical ( for men of Learning also , have their Polemicks , and those , as in the mannagement of some , as pernitious to the Nations professing the Name of Christ , as the Contest of the Sword ) it layes a Second Claim therunto , from its Proportion to the present Work whereunto You are called forth . Perhaps the Differences , about which the Contest here mannaged , is , may appear to some , not to be of so great Weight and Importance , as to deserve that serious and publick Agitation , which is now given to them : especially in these dayes , wherein things of neerer Concernment to the Foundation of Faith , do come continually under Debate . But besides that no one Title , of the Faith once delivered unto the Saints , is to be yeelded unto gain-sayers , the Way wherby Opposition is made unto any Truth , is seriously to be considered . It was said of Caesar , That solus accessit sobrius ad perdendam rempublicam , he alone ( amongst many other undertakers ) attempted soberly to destroy the Cōmon-wealth , and therefore was the most earnestly to be resisted . In the Broaching of many Opinions , abhorrent from the Truth of the Gospel in these dayes , very few have gone soberly to Work . For the most part , a perverse Spirit of Giddiness hath been mingled with their undertakings , wherby , though they have made a great Noise in the World , and overthrown the Faith of some , yet their beloved self-Conceptions being full of self-Contradictions , asserted with much Passion and Confidence , little Reason or Judgment , having no determinate End affixed to them , I no way doubt , but that in due Time they will easily sink of themselves . He , with whom , in some part of this Treatise , I have to do , hath been serious in his undertaking , and being not destitute of Abilities for the carrying on of his Intendment , it is requisite the Truth by him mistaken , should receive a serious Vindication , which I hope also is performed , so far as Occasion , was by his Writing , to me administred . Neither will the things here Discussed I am perswaded seem light unto you , who have learned to value every Truth of God , at the Rate , whereunto it is stamped from above : especially those which so neerly Concern him , whom Your Soul loveth , as these following wil be found to do . For my own part , having no kind of Interest in the things now a doing , neither one way , nor other , but only so far , as the great Interest of Christ and the Gospel is concerned , nor any design in my Thoughts , but only to lay hold of every orderly Advantage to Preach the Lord Jesus , and him Crucified , even him alone ; and withal , to give Testimony to the whole Counsel [ ⁂ ] of God , as revealed in his Word , in Opposition to the many foolish Delusions , which through the Craft of Satan , and the Vanity of mens darkned minds , have got entrance into the World , continually lamenting the sad mistake of many Ministers of the Gospel immixing themselves so far in Civil Contests , as to make them oftentimes the subject of their publick pains in Preaching and Writing , I hope there is no need of an Apologie , for my labouring in this kind . As to this Presentation of these few Sheets to You , besides what is above mentioned , my Assurance of Your faithful adherence to the forme of wholsome Words , and pattern of sound Doctrine , that cannot be gain-said , gave Encouragement unto , June 1. Your Excellencies most humble and obliged Servant , in our dearest Lord , J. OWEN . To the READER . OF all the Controversies wherewith the Disciples of Christ , through the Craft of Satan , and their own knowing but in part , have in several Ages been exercised ; there have been none of so great Weight and Importance upon all Considerations whatever , as those which imediatly concern the Person and Grace of him , by whose Name they are called . As his Person was almost the Sole Subject of Contest , ( of any moment ) for the space of many Ages succeeding his converse in the Flesh with the Sons of men ; so in these latter dayes , through the darkness of their own Spirits , and the seducements of the Spirit of darkness , many in an especial manner do draw forth varietie of uncouth thoughts concerning his Grace , and the Dispensation of the Love of God towards mankind in him . Yet have not these things been so distinctlie mannaged , but that as they of old with their Oppositions to his Person , did also labour to decry and disanul the Work of his Grace , so many of those who of latter dayes have been led away into dangerous misapprehensions of his Grace , both as to the Foundation and Efficacy of it , have also wrested the things concerning his Person to their own destruction . Of those that have entangled the Spirits of the men of this Generation , turning aside many from the simplicitie of the Gospel , and the Truth as it is in Iesus , none have been obtruded upon the Saints of God , with greater Confidence , nor carried out to a more unhappy Issue , then such , as assisting corrupted Nature to unbend it self from under the Sovereignty of God , and loosening the thoughts of Mens hearts from their Captivity to the Obedience of the Gospel , do suit the Mystery of God in Christ reconciling sinners unto himself , to the fleshly Wisdom and Reasonings of a Man : It was in our hopes and Expectation , not manie yeers ago , That the Lord would graciously have turned back all those bitter streams , which issuing from the Pride , Vnthankfulnesse , and Wisdom of the Carnal mind , had many wayes attempted to overflow the Doctrine of the Grace of God , that bringeth Salvation ; but finding now by Experience , That the Day of the Churches rest from Persecution , is the Day of Satan's main work , for Seducing and Temptation , and that not a few are attempting once more , to renew the Contest of sinful , guiltie , defiled , Nature , against the Sovereigntie , Distinguishing Love , and effectual Grace of God , it cannot but be convenient , yea necessary , That the Faith once delivered to the Saints , be contended for , and asserted from the Word of Truth , in the like publick way , wherein it is opposed . It hath been the constant practise of all Persons in all Ages , who have made it their Design to beget and propagate a Belief of any Doctrine contrary to the form of wholsome words , to begin with , and insist mainly upon those Parts of their beloved Conception and Off spring , which seem to be most beautiful and taking , for the turning aside of poor weak unlearned and unstable Souls : knowing full well , That their Judgements and Assertions being once engaged , such is the frame of mens Spirits under Delusion , that they will chuse rather to swallow down all that follows , then to discharge themselves of what they have already received . Upon this Account , those who of late dayes have themselves drank large Draughts of the very dregs of Pelagianisme , do hold out at first , only a desire to be pledged in a taste of the Vniversalitie of the Merit of Christ , for the Redemption ( or rather something else , well I wote not what ) of all and everie man ; finding this rendred plausible from some general Expressions in the Word , seeming to cast an Eye of favour that way in the Light wherin they stand , as also to be a fit subject for them to varnish over , and deck up , with Loose , Ambiguous , Rhetorical Expressions , they attempt with all their might to get entertainment for it , knowing that those who shal receive it , may well call it Gad , being sent before , only to take up Quarters for the Troop that follows . To obviate this Evil , which being thus planted , and watered through other subtilties and Advantages , hath received no small Increase , I have once and again cast in my Mite into the Treasury of that rich Provision , which the Lord hath inabled many men of Eminent Learning and Pietie , to draw forth from the inexhaustible store-house of Divine Truth , and to prepare it for the use of the Saints . In one of those Treatises , having at large handled the several Concernments of the Death of Christ , as to the Satisfaction and Merit thereof , in their Nature and tendency , as well as their Object and Extent , and finding some Opposition made to sundry Truths therein delivered , I have attemp●ed through the Assistance of Grace , to Vindicate them , from that opposition , in this Ensuing Discourse , as also taken Occasion to hold forth sundry other things of weight and importance , of all which you have an Accoun● given , in the first Chapters thereof , whither I remit the Reader . For the present there are some few things , which ( Christian Reader ) I desire to acquaint thee withal in particular , which something neerly concern the businesse we have in hand . Since , not only the compleat finishing of this Treatise under my hand , which is now about 5 Months ago , but also the Printing of some Part of it , the Two Dissertatious of Dr Davenant , of the Death of Christ , and of Predestination and Reprobation were setforth : in both which , especially the former , there are sundry Assertions , Positions , and Thesis , differing from what is delivered in the ensuing Treatise , and as I suppose repugnant unto Truth it self : The whole of that Perswasion , I confesse , which he endeavoureth in them to maintain , is suited to the Expressions of sundry Learned men , as Austine , Hillary , Fulgentius , Prosper , who in their Generations deserved exceeding well or the Church of God : But that it is free from Opposition to the Scripture , or indeed self-Contradiction , is not so apparant . Yea , through the Patience and Goodnesse of God , I undertake to demonstrate , That the main Foundation of his whole Dissertation about the Death of Christ , with many Inferences from thence , are neither found in , nor founded on the Word , but that the several Parts therof , are mutually Conflicting and destructive of each other , to the great prejudice of the Truth therein contained . It is a thing of the saddest Consideration possible , That Wise and Learned men , should once suppose , by tempering the Truths of God , so that they may be suited to the self-Indulgency of unsubdued Carnal Affections , to give any Lustre to them , or in the least to remove that Scandal and Offence , which the f●eshlie minded doth take continually at those Wayes of God , which are far above out of its sight . That this is the grand design of such undertakings , as that of the Learned Bishop now mentioned , even to force the Mysteries of the Gospel , to a Condescention and sutablnesse unto the unpurged Relicks of the Wisdom of Nature , when all our thoughts ought to be captivated to the obedience thereof , is to me most apparent . Whence else should it proceed , that so many unscriptural Distinctions , of the various Intentions of God in the business of Redemption , with the holding out for the Confirmation of one part of their Opinion , viz. That Christ died for all , and every one , in such a sense , those very Arguments , which the most that own the Truth of their Inferences , do imploy meerly against the latter part of their Opinion , viz In some sense he died only for the Elect , with sundry inextricable Intanglements , should fill up both the Pages of their Discourses . It is no way cleer to me , what Glory redoundeth to the Grace of God , what Exaltation is given to the Death of Christ , what Encouragement to sinners in the things of God , by maintaining , That our Saviour in the Intention , and from the Designment of his Father , died for the Redemption of Millions , for whom he purchased not one dram of saving Grace , and concerning whom , it was the Purpose of God from Eternity , not to make out unto them effectually , any of those means for a participation in the fruits of his Death , without which it is impossible but it should be useless and unprofitable unto them : and yet this is the main Design of that Dissertation concerning the Death of Christ : What in that , and the ensuing Discourse , is argued and contended for , according to the mind of God , we thankfully accept : and had it not been condited with the unsavory salt of human wisdom , it had been exceeding acceptable , especially at this time . For , 2 , That there are some more than ordinary Endeavors for the Supportment and Re-inforcing of the almost conclamated Cause of Arminianisme , ready to be handed unto publick view , is commonly reported and believed : concerning which also many swelling words ( of which there lies great abundance on every side ) are daily vented , as of some unparalelled product of Truth and Industry , as though , Nil oriturum alias , nil ortum tale , for the most part , by such as are utterly ignorant , how far these Controversies have been sifted , and to what Issue they have been driven long ago . For my part , as I have not as yet of late , heard or read any thing of this kind , either from Publick Disputes , or in Printed Sheets , but only long since exploded Sophismes , inconsequent Consequencies , weak Objections , fully , soundly Answered many a day since , nor by the Taste which I have already received , have I any Reason to expect from the great endeavours which are entring the City of God with Io Triumphs any thing beyond fruitlesse Attempts to varnish over with plausible appearances , formerly decryed Invectives and Reasonings , whose Deformity and Nakedness have been often discovered to the lothing of them by the Saints of God ; so I no way doubt , but that the Lord , whose Truth is precious to him , will continue to powre out , from the rich Provision which he hath made for the use of his Church , and laid it up in the Lord Jesus , sutable Gifts and Abilities , against all Opposition whereunto by the Craft of Satan it is exposed : I shall say no more , though Occasion be administred to deplore that successe , which the spirit of Seduction that is gone out in this hour of Temptation , hath had in prevaising upon them that live in the Earth , to turn away their minds from sound Doctrine and the forme of wholsome words : Only I desire to Commend the Reader unto those two Apostolical Cautions , one , 1 Tim. 1. 18 , 19. the other , 1 Tim. 6. 20. and to Commit him to the Grace of God . May 15th . J. O. OF THE DEATH OF CHRIST . CAP. I. The Occasion of this DISCOVRSE , with the Intendment of the whole . A Few words will briefly acquaint the Reader with the Occasion of this Discourse ensuing : It is now about 2 yeers since I Published a Treatise about the Redemption , and Satisfaction that is in the blood of Chrst : My aym was to hold out the whole Work of Redemption , as flowing from the Love of the Father , dispensed in the bloud of the Son , and made effectual by the application of the Spirit of Grace : And because in this whole Dispensation , and in all the Method of Gods proceedings to make us nigh to himself in the bloud of Jesus : There is no one thing so commonly Controverted , as the object of that Redemption in respect of the extent of it : That in the whole , I did specially intend . What by the grace of him ( who supplieth seed to the Sower ) was attained in that undertaking , is left unto the Judgement of men , upon the Issue of his Blessing thereunto ; altogether I am not out of hopes , That , that Labor in the Lord was not in vain . The Universality of Redemption ( one thing in that Treatise mainly opposed ) having of old , and of late got room in the minds of some men , otherwise furnished with many precious Truths , and eminent Gifts , I was not without expectation of some opposition to be made thereunto : Something also ( I have been informed ) hath been attempted that way ; but I am yet at so much quiet in that regard , as an utter nescience of them , can afford . Only whereas many other questions are incidently , and by the way handled therein , as about the Satisfaction , and Merit of Christ , &c. It pleased Mr Baxter , a learned Divine , in an Appendix to a Treatise of Justification by him lately Published , to turn aside in the Censure of some of them , and opposition to them . Indeed most of his Exceptions do lie rather against Words , then Things ; Expressions , then Oppinions ; wayes of Delivering things , then the Doctrines themselves , as the Reader will perceive ; so that of this labour I might ease my self with this just Apology ; That I was desired , and pressed to handle the things of that Discourse , in the most popular way they were capable of , and in the best accommodation to vulgar Capacities ; so that it is no wonder , if some Expressions therein , may be found to want some grains of Accurateness ( though they have not one dram the less of Truth ) in a Scholastical ballance : Notwithstanding , because 1 I am not as yet convinced by any thing in M. Baxters Censure , and Opposition , that there was any such blameable deviation as is pretended , but rather the words of Truth , and Sobriety , cloathing a Doctrine of wholsomeness ; and especially , because the things pointed at are in themselves weighty , and needing some exactness in the delivery , to give a right Apprehension of them : I was willing once more to attempt whether the Grace of God with me , who am less then the least of all Saints , might give any further light into the right understanding of them according to the Truth , to the advantage of any that love the Lord Jesus in sincerity . The true nature of the satisfaction of Christ , with the kind of Payment of our Debt by him made and accomplished , is doubtless worthy of our most serious enquiry : The right Constitution of the immediate Effects of the Death of Christ , the relation of men to the Election of God , and the Redemption of Christ , with their several states and Conditions in reference unto those Works of Grace , ought to be of no lesse esteem : And that not only for the nature and excellency of the things themselves , but also because a right disposal of them , gives more light into the stating and settling many other Controverted Truths about Faith , Justification , Vocation , and the like : These are the Subjects about which I am called forth in my own , or rather Truths defence . For the Treatise , and Subject thereof , whose latter part gives Rise to this ; I shall say no more , but as there are in it many footsteps of Commendable Learning , Industry , and Diligence ; so to my present Apprehension the chief Intendments of it , with very many occasional Expressions of the Authors Judgement in sundry Particulars , are obnoxious to just Opposition from Truth it self . It is not at all in my thoughts , to engage my self into the chief Controversie there agitated ; though I could desire , That some to whom Providence hath given more leasure , and opportunities for such employments , would candidly examine those Aphorismes , for the further advantage of Truth and Light . But whereas the learned Author hath to make streight the work he had in hand , endeavoured to cast some part of the Doctrine of the Satisfaction , and Redemption of Christ , as by me delivered , into a crooked Frame , and that with some such passages of Censure , as might have been omitted , without losing the least Grace of his Book , or Stile : I shall with the Lords assistance , endeavour to reinforce what of Truth hath been thereby assaulted in vain , and more especially take occasion from thence further to unfold those Mysteries , which to our apprehension , are wrapped up in no small darkness : there being in them some things difficult , and hard to be understood . The First thing then , which that learned Divine chose to stand in distance from me in , is concerning the nature of the payment made for sin by the bloud of Christ ; Whether it be ejusdem , or tantidem ; and of the Sense of those Expresions , is our First Debate : In handling whereof , I hope I shall not only satisfie the Reader as to the Truth of what I had before written ; but also further cleer the whole Doctrine of Satisfaction , with especial reference to the kind of the Payment that Christ made , and Punishment which he underwent . The other Head wrappeth in it self many particulars concerning the immediate Fruit , or Effects of the Death of Christ , the state of Elect Redeemed ones before actual Believing , the nature of Redemption , Reconciliation , the differencing of Persons in Gods eternal Purposes ; to the Consideration of all which , and sundry other particulars , I have occasion offered me , in defence of the Truth impugned . These now and the like , being things in themselves weighty , and the difference about them being for the most part rather as to the way of the delivery , then as to things themselves : In the handling of them , I could not attend meerly to the advantage offered by M. Baxters Discourse , but chuse rather to cast them into another method , which might be distinct , cleer , and accommodate to the things themselves : So that I hope the Reader may ( with some Profit ) see the whole dispensation of the Love of God to his Elect through Christ , with the relation of the Elect in several Conditions , unto the several actings of God in that dispensation succinctly laid down . The Accommodation also of All delivered , to many weighty Controversies , I have added . If the way of handling these things here used , be blamed by any , I hope the judicious will see , That it is such as the matter it self will bear . There hath not been many things in my whole enquiry after the Mind of God in his Word , which have more exercised my thoughts , then the right ordering , and distinct disposal of those whereof we treat ; If the Lord hath discovered any thing unto me , or made out any thing by me , that may be for the benefit of any of his , I shall rejoyce ; it being always in my desire , That all things might fall out to the advantage of the Gospel : and so I address my self to the matter before me . CAP. II. An entrance into the whole ; Of the Nature of the payment made by CHRIST ; VVith the Right stating of the things in Difference . MR. Baxter having Composed his Aphorismes of Justification , with their Explications : before the publishing of them in Print , he Communicated them ( as should appear ) to some of his neer acquaintance : Unto some things in them contained , one of his said friends gives in some Exceptions ; amongst other things he opposeth unto those Aphorismes , he also points at my contrary Judgement in one or two particulars , with my Reasons produced for the Confirmation thereof . This provoketh their learned Author ( though unwilling ) to turn aside to the Consideration of those Reasons . Now the First of those Particulars being about the payment made for sin , in the bloud of Christ , of what sort , and kind it is : I shall willingly carry on the Enquiry to this further Issue , whereunto I am drawn out . 1 He looks upon the Stating of the Question as I professedly laid it down at my entrance into that Disputation , and declares , That it is nothing at all to the Question he hath in hand , nor looking that way . He distinguisheth ( saith M. Baxter ) betwixt paying the very thing that is in the Obligation , and paying of so much in another kind : Now this is not our Question , nor any thing to it . Append. p. 137. If it be so , I know no reason why I was plucked in to the following Dispute , nor why M. Baxter should cast away so many Pages of his Book , upon that which is nothing at all to the business he had in hand . But though there be nothing to this purpose , Page 137 of my Book , the place he was sent to , yet Page 140 there is : As also something contrary to what is expressed in the former Place , which he intimates in these words ; In Page 140 , he states the Question far otherwise , ( and yet supposeth it the same ) viz. Whether Christ paid the idem , or the tantundum ? which he interpreteth thus , ( that which is not the same , nor equivalent unto it , but only in the Gracious acceptation of the Creditor : Now what he means by ( not equivalent ) I cannot tell . 1 If he mean ( not of equal value ) then he fights with a shadow : He wrongeth Grotius ( for ought I can find in him ) who teacheth no such Doctrine : However I do not so use to English ( solutio tantidem . ) But if he mean that it is not equivalent , in procuring it's end ipso facto , delivering the Debtor , without the Intervention of a new Concession or Contract of the Creditor ( as solutio ejusdem doth ) then I confess Grotius is against him , and so am I . So also ( God's Gracious acceptance ) is either in accepting less in value then was due , and so remitting the rest without payment , ( this I plead not for ) or else it is his accepting a refusable payment , which though equal in value , yet he may chuse to accept according to the tenor of the Obligation : This is Gracious acceptance which Grotius maintaineth : and so do I : and so distinguish betwixt solutio , and satisfactio , payment and satisfaction . Thus far he . Sundry things are here imagined , and asserted : 1 Several Passages are pointed at in my Treatise , and a Contradiction between them intimated . 2 Various Conjectures given at my ( plain , very plain ) meaning , and divers things objected answerable to those Conjectures , &c. Wherefore to cleer the whole , I shall First give you in the Passages Opposed , and then Vindicate them from mutual Opposition , with what is besides Charged on them . The First place mentioned in my Treatise is in page 137. where after I had discoursed of the Nature of satisfaction , in reference both unto things Real and Personal , I laid down a distinction in these words : There may be a twofold satisfaction : 1 By a solution or payment of the very thing that is in the Obligation ; either , by the Party himself who is bound , or by some other in his stead : As if I owe a man 20 pounds , and my Friend goeth and payeth it , my Creditor is fully satisfied . 2 By a solution or paying of so much although in another kind , not the same that is in the Obligation , which by the Creditors acceptation stands in Lieu of it : upon which also , Freedom followeth from the Obligation , by vertue of an Act of Favour . What now sayes M. B. to this ? Why ? It is nothing to the business he hath in hand . Let then this pass , and look to the next Passage , which is Opposed , and Supposed to stand in Opposition to the other . Having laid down the former Distinction , passing on to some other things concerning the Nature of Satisfaction , and the establishment of That of Christ from the Scripture , in Page 140 , I apply that Distinction laid down before in General , to the kind of satisfaction made by Christ , in these words : Whereas I said that there is a twofold Satisfaction , whereby the Debtor is freed from the Obligation , that is upon him ; the one being solutio ejusdem , payment of the same thing that was in the Obligation : The other solutio tantidem , of that which is not the same , nor equivalent unto it , but only in the Gracious acceptation of the Creditor : It is worth our Enquiry , which of these it was that our Saviour did perform . And accordingly I refer it to the First . This ( saith M. B. ) is a stating of the Question far otherwise then before , yet supposing it the same . But this I was so far from once mistrusting before , as that being informed of it , I cannot as yet apprehend it to be so . In Page 137 I lay down a distinction in general about the several kinds of satisfaction , which page 140 I plainly apply to the satisfaction of Christ , without any new , much less changed stating of a Question . My whole aim in that Enquiry , was to search out that kind of punishment , which Christ underwent in making Satisfaction for sin , viz. Whether it were the same that was threatned to the Transgressors themselves , or whether something else which God accepted in Lieu thereof , relaxing the Law , not only as to the Person suffering , but also as to the Penalty to be undergone ? The First of these ( and that with the concurrent suffrage of far the greatest number of Protestant Divines ) I Assert with sundry Arguments , Page 141 , 142 , &c. 154 , 155 , 156. Unto which Assertion , he neither opposeth himself , nor once attempteth to Answer any of the Arguments whereby I proved it . This being my Intendment , page 137 , I intimate that Christ paid the Same Thing that was in the Obligation , as if in Things Real a Friend should pay 20 pounds for him that owed so much , and not any thing in another kind : and Page 140 I Affirm that he paid Idem , that is the same thing that was in the Obligation ; and not tantundum , something equivalent thereunto , in another kind . The First of these is Nothing to our purpose ( saith M. B. ) but the Latter ; the Latter crossing the Former . So he . But truly ( such is my dulness ) I cannot as yet be won to his mind herein . But though I agree with my self , perhaps I do not with the Truth . That description of solutio tantidem , viz. That it is a payment of that which is not the same , nor equivalent unto it , but only in the Gracious Acceptation of the Creditor , is Peculiarly opposed . To make this Expression obnoxious to an Exception , M. B. divides it , that so it may be entangled with a fallacy , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : And First , he asks ( as before ) What I mean by [ not equivalent ] and hereunto suppossing two Answers , to the First he opposseth a Shadow , to the Latter Himself . 1 If ( saith he ) by [ not equivalent ] you mean not of equal value , you fight with a Shadow , and wrong Grotius : However I do not use so to English solutio tantidem . By [ not equivalent ] I mean that which is not of equal value , or certainly I mistook the word ; and if so , had need enough to have gone to M. B. or some other learned man , to have learned to English solutio tantidem . But , Do I not then fight with a shadow ? Truly cut my words thus off in the middle of their Sense , and they will be found fit to Cope with no other Adversary : but take them as they lie , and as intended , and there is scarce any shadow of Opposition to them , cast by M. B. passing by . My words are , ( It is not equivalent , but only in the Gracious Acceptation of the Creditor : ) Is not the plain meaning of these words , That tantundem in Satisfaction , is not equivalent to idem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? what is Denied of it absolutly , is Affirmed in some respect . He that sayes , It is not equivalent , but only in Gracious Acceptation , in that sense Affirms it to be equivalent ; and that it is in respect of that sense , That the things so called , is said to be tantundem , that is equivalent . Now what excepts M. B. hereunto ? Doth he assert tantundem to be in this matter equivalent unto idem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? It is the very thing he opposeth all along , maintaining that solutio tantidem stands in need of Gracious Acceptance , ejusdem of none : and therefore they are not as to their End {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} equivalent . Or will he deny it to be equivalent in Gods Gracious Acceptance ? this he also contendeth for himself . Though refusable , yet equivalent . What then is my Crime ? I wrong Grotius ! Wherein ? in imposing on him , that he should say , It was not of equal value to the Idem ▪ that Christ paid . Not one such word , in any of the places mentioned . I say , Grotius maintains , That the satisfaction of Christ , was solutio tantidem . Will you deny it ? Is it not his main endeavour to prove it so ? Again , tantundem I say is not in this case equivalent to Idem , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : doth not M. B. labour to prove the same ? Where then is the difference ? Were it not for Ignoratio Elenchi in the Bottom , and Fallacia plurium interrogationum at the Top , this Discourse would have been very empty . 2 , But he casts my words into another Frame , to give their sense another Appearance ; and saith , If you mean That it is not equivalent in procuring it's End , ipso facto , delivering the Debtor without the Intervention of a new concession or contract of the Creditor , as solutio ejusdem doth , then I confess Grotius is against you , and so am I . Of Grotius I shall speak afterwards : for the present I apply my self to M. B. and say , 1 If he intend to oppose himself to any thing I handle and assert in the place he considereth , he doth by this Quaerie-plainly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and that from a second inadvertency of the Argument in hand ; It is of the nature of the Penalty undergon , and not of the Efficacy of the Satisfaction made thereby , that I there Dispute . 2 I conceive that in this Interrogation and Answer , he wholly gives up the Cause , that he pretends to plead , and joyns with me ( as he conceives my sense to be ) against Grotius and himself . ; If ( saith he ) he mean that it is not equivalent , in procuring it's End ipso facto , without the Intervention of a new Concession or Contract as solutio ejusdem doth , then I am against him . Well then : M. B. maintains that solutio tantidem is equivalent with solutio ejusdem in obtaining it's End ipso facto : for saith he , If I say it is not equivalent , he is against me . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . But is this his mind indeed ? Will his words bear any other sense ? 3 Whether tantundem and idem in the way of Satisfaction be equivalent to the obtaining the End ipso facto aimed at , ( which he here asserts , though elsewhere constantly denyes couching in this distinction the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of a great part of his Discourse ) certainly is nothing at all to the Question I there agitated ; maintaining , That it was idem and not tantundum that Christ paid , and so the End of it obtained ipso facto , answerable to the kind of the Efficacy and procurement thereof . But perhaps I do not conceive his mind aright : peradventure his mind is , That if I do maintain the SATISFACTION OF CHRIST to procure the End aimed at , ipso facto , as solutio ejusdem would have done , then to professe himself my Adversary . But , 1 This is not here expressed , nor intimated . 2 It is nothing at all to me , who place the matter of the Satisfaction of Christ , in solutione ejusdem . 3 About the End of Satisfaction in the place opposed I speak not , but only of the Nature of the Penalty undergone whereby it was made . 4 To the thing it self , I desire to enquire ; 1 What M. B. intends by solutio ejusdem in the businesse in hand ? Doth he not maintain it to be the Offendors own undergoing the Penalty of the Law ? What End I pray doth this obtain ipso facto ? Can it be any other but the Glory of Gods Justice in the everlasting destruction of the Creature ? How then can it possibly be supposed to attain the End spoken of ipso facto ? If this be the only meaning of solutio ejusdem , in this sense , the End of it is distant from the End of Satisfaction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . By the laying the Penalty on Christ , that God intended the freedom of those for whom he underwent that Penalty , I suppose cannot be doubted : but in inflicting it on the Offendors themselves , that he hath any such aim , wants an Origen to assert . 2 Whether the Penalty due to One , may not be undergon by Another ? and if so , Whether it be not the same Penalty ( the idem ) or no ? In things Real , I gave an Instance before : If a man pay twenty pounds for another who owed it , doth not he pay the idem in the Obligation ? And may not this hold in things Personal also ? Of the Satisfaction of Christ procuring it's End ipso facto , ( I mean in it's own kind , for the Death of Christ must be considered as Meritorious , as well as Satisfactory if deliverance be attended as the End of it ) I shall speak afterwards in it's proper place . The present Controversie is no more but this ; Whether Christ underwent the Penalty threatned unto us , or some other thing accepted in stead thereof , by a new Constitution ? Which is all one , Whether in laying our iniquities upon Christ , the Law of God was relaxed only as to the Persons suffering , or also as to the Penalty suffered ? That is , Whether Christ paid the idem in the Obligation , or tantundum ? To suppose that the idem of the Obligation is not only the Penalty it self , but also the Offendors own suffering that Penalty , and then to enquire , Whether Christ underwent the idem , is to create an easie Enemy , to triumph in his dejection . That the Law was relaxed , as to the persons suffering , I positively Assert ; but as to the Penalty it self , that is not mentioned . Of these two things alone then must be our Enquiry . 1 Whether Christ in making satisfaction , underwent that Penalty that was threatned to the Offendors themselves ? 2 Whether the Penalty though undergone by another , be not the idem of the Obligation ? Of both these after the cleering of the residue of Mr Baxters Exceptions . Nextly he requireth what I intend by Gracious Acceptance , or rather giveth in his own sense of it , in these words . So also ( Gods Gracious Acceptance ) is either his accepting lesse in value then was due , and so remitting the rest without payment : this I plead not for : or else it is his accepting of a refuseable Payment , which though equal in value , yet he may chuse to accept according to the tenor of the Obligation . This is Gracious acceptance which Grotius maintaineth : and so do I. Thus far , he . Now neither is this any more to the business 〈◊〉 have in hand . For , 1 The value of any Satisfaction in this Business , ariseth not from the innate worth of the things whereby it is made ; but purely from Gods free Constitution of them to such an End . A distinction cānot be allowed of more or less value in the things appointed of God for the same End ; All their value ariseth meerly from that appointment : they have so much as he ascribeth to them , and no more : Now neither idem nor tantundum are here satisfactory , but by vertue of divine Constitution : only in tantundem I require a peculiar acceptance to make it equivalent to idem in this business , that is as to satisfaction : or ( if you please ) an acceptance of that which is not idem , to make it a tantundum . So that this Gracious Acceptance , is not an accepting of that which is less in value then what is in the Obligation , but a free Constitution appointing another thing to the End , which before was not appointed . 2 He supposeth me , ( if in so many mistakes of his , I mistake him not ) to deny all Gracious Acceptance where the Idem is paid , which ( in the present case ) is false : I assert it necessary , because not paid per eundem : yea and that other person not procured by the Debtor , but graciously assigned by the Creditor . 3 To make up his Gracious acceptance in his latter sense , he distinguisheth of payments refusable , and not refusable ; in the Application of which distinction unto the payment made by Christ , I cannot close with him . For , A Payment is refusable either absolutly and in it self , or upon supposal : The Death of Christ considered absolutly and in it self , may be said to be refusable as to be made a Payment ; not a refusable payment : and that , not because not refusable , but because not a payment . Nothing can possibly tend to the procurement and compassing of any End by the way of Payment , with the Lord , but what is built upon some free Compact , Promise , or Obligation of his Own . But now consider it as an Issue flowing from divine Constitution , making it a payment , and so it was no way refusable , as to the compassing of the End appointed . Thus also , as to the Obligation of the Law , for the fulfilling thereof , it was refusable in respect of the person paying , not in respect of the payment made : That former respect being also taken off by divine Constitution , and Relaxation of the Law as to that , it becometh wholly unrefusable : that is , As it was paid it was so ; for satisfaction was made thereby upon the former supposals of Constitution and Relaxation . 4 Doth not Mr B. suppose , That in the very Tenure of the Obligation there is required a solution , tending to the same End as satisfaction doth ? Nay , Is not that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of this Discourse ? Deliverance is the aim of Satisfaction , which receives it's Spring and Being from the Constitution thereof . But is there any such thing as Deliverance once aimed at , or intended in the tenor of the Obligation ? I suppose no . 5 Neither is the Distinction of solutio and satisfactio ( which Mr B. closeth withal ) of any weight in this Business ; unless it would hold {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which it will not , and so is of no use here . For , 1 There is solutio tantidem , as well as ejusdem , and therein consists satisfaction according to Mr B. 2 Whether Satisfaction be inconsistant with solutio ejusdem , but not per eundem is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . After all this Mr B. ads , Yet here Mr Owen enters the List with Grotius . Where I pray ? I might very justly make enquiry from the Beginning to the Ending of this Discourse , to find out what it is , that this word HERE , particularly answereth unto . But to avoid as much as possible all strife of words , I desire the Reader to view the Controversie agitated between Grotius and my self , not as here represented by Mr Baxter , so changed by a new dress , That I might justly refuse to take any acquaintance with it , but as by my self laid down in the places excepted against ; and he will quickly find it to be , 1 Not whether the Law were at all Relaxed , but whether it were relaxed as well in respect of the Penalty to be suffered , as of the Person suffering ? That is , Whether God be only a Rector , or a Rector and Creditor also in this Businesse ? ( which Controversie by the way , is so confusedly Proposed , or rather strangly handled by Mr B. page 145 , where he adjudges me in a successeless assault of Grotius , as makes it evident he never once perused it . ) 2 Nor Secondly , Whether there be any need of Gods Gracious Acceptance in this businesse , or no ; for I Assert it necessary ( as before described ) in reference to solutio ejusdem , sed non per eundem . 3 Neither Thirdly , Whether the Satisfaction of Christ considered absolutly , and in statu diviso , and materially , be refusable , which I considered not , or be unrefusable , supposing the Divine Constitution , which Grotius ( as I take it ) delivered not himself in . Nor , 4 About the value of the Payment of Christ in reference to Acceptance ; but meerly ( as I said before , ) Whether the Lord appointing an End of Deliverance , neither intimated nor couched in the Obligation , nor any of it's Attendencies , constituting a way for the attainment of that End , by receiving Satisfaction to the Obligation , did appoint that the thing in the Obligation should be paid though by Another , or else some new thing that ( of it self , and by it self ) never was in the Obligation , either before or after it's solution : As the Payment made by Christ must be granted such , unlesse it were for substance the same which the LAW required . And here ( with most Divines ) I maintain the First , viz. That the Law was Relaxed in respect of the Person suffering , but Executed in respect of the Penalty suffered : Relaxation and Execution are not in this businesse opposed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He that would see this further affirmed , may consult what I wrote of it in the Place opposed , which is not once moved by any thing here spoken to the contrary . By the way observe , I speak only of the Penalty of the Law , and the Passive Righteousness of Christ , strictly so called : For his Active Righteousness or Obedience to the Law , ( though he did many things we were not oblieged unto , for the manifestation of himself , and Confirmation of the Doctrine of the Gospel ) that it was the very idem of us required . I suppose none can doubt . What place that Active Righteousness of Christ hath , or what is it's use in our Justification , I do not now enquire , being unwilling to immix my self unnecessarily in any Controversie , though I cannot but suppose that M. B. his Discourse hereabouts gives Advantage enough , even Minorum Gentium Theologis , to ordinary Divines ( as he calls them ) to deal with him in it . CAP. III. The Arguments of Grotius , And their Defence by Mr. Baxter , about the Penalty under-gone by CHRIST in making Satisfaction , Considered . THE State of the Question in hand being as above laid down , let us now see what Mr Baxter his Judgment is of my successe in that undertaking : Concerning which he thus delivereth himself ; Yet here Mr OWEN enters the List with GROTIUS , And , 1 He over-looketh his greatest Arguments . 2 He slightly Answereth only Two . 3 And when he hath done , he saith as Grotius doth , and yeeldeth the whole Cause . These Three things I will make appear in Order . Append. pag. 139. A most unhappy Issue as can possibly be imagined , made up of Deceit , Weakness . and self-Contradiction . But how is all this proved ? To make the First thing appear , He produceth the Argument over-looked . The chief Argument of Grotius and Vossius ( saith he ) is drawn from the Tenor of the Obligation , and from the Event . The Obligation chargeth Punishment on the Offendor himself . It saith [ In the day thou eatest thou shalt die ] And [ Cursed is every one that continueth not in all things , &c. ] Now if the same in the Obligation be paid , then the Law is Executed , and not Relaxed : and then every Sinner must die himself ; for that is the idem , and very thing threatned : So that here , dum alias soluit , simul aliud solvitur . The Law threatned not Christ , but us : ( besides that , Christ suffered not the loss of Gods Love , nor his Image and Graces , nor eternity of Torment , of which I have spoken in the Treatise ) What saith Mr Owen to any of this ? Let the Reader observe what it is we have in hand . It is not the main of the Controversie Debated by Grotius wherein I do oppose him : Neither yet All in that particular whereabout the Opposition is . Now suppose ( as he doth ) That the punishing of the Person Offending is in the Obligation , yet I cannot but conceive that there be Two distinct things here : 1 The Constitution of the Penalty it self to be undergone . 2 The Terminating of this Penalty upon the Person Offending . For this Latter , I Assert a Relaxation of the Law , which might be done , and yet the Penalty it self in Reference to it's Constitution be established . In those places then ( In the day thou eatest , &c. ) there is Death and the Curse appointed for the Penalty , and the Person Offending appointed for the sufferer . That the Law is Relaxed , in the Latter I grant , That the former was Executed on Christ I prove . Now what sayes this Argument to the Contrary ? If the same in the Obligation be paid , then the Law is Executed , not Relaxed . Then every Sinner must die himself , for that is the idem and very thing threatned . So that here dum alias soluit aliud solvitur . Answer : 1 The Matter of the Obligation having plainly a double Consideration , as before , it may be both Executed and Relaxed in sundry respects . 2 The Idem and very thing threatned in the Constitution of the Law , is death ; The Terminating of that Penalty to the Person Offending , was in the Commination , and had it not been Released , must have been in the Execution : but in the Constitution of the Obligation which respects purely the kind of Penalty , primarily it was not . Death is the reward of Sin , is all that is there . 3 We Enquire not about Payment , but Suffering . To make that suffering a Payment supposeth another Constitution : by vertue whereof Christ suffering the same that was threatned : it became another thing in Payment , then it would have been , if the Person Offending had suffered himself . 4 That the Law threatned not Christ but us , is most true : but the Question is , Whether Christ underwent not the threatning of the Law , not we ? A Commutation of Persons is allowed , Christ undergoing the Penalty of the Offence , though he were not the Person Offending , I cannot but still suppose that he paid the Idem of the Obligation . 5 For the Parenthesis about Christ's not suffering the loss of Gods love , &c. and the like Objections , they have been Answered neer a thousand times already , and that by no ordinary Divines neither ; so that I shall not further trouble any therewith . How this is the Argument , the great chief Argument of Grotius and Vossius , which Mr Baxter affirmes I overlooked . That I did not Express it , I easily grant : neither will I so wrong the ingenious Reader as to make any long Apology for my Omission of it , considering the state of the matter in difference as before proposed : When Mr B. or any man else , shall be able to draw out any Conclusion from thence , That granting the relaxation of the Law as to the Person suffering , the Lord Christ did not undergo the Penalty constituted therein , or that undergoing the very Penalty appointed , he did not pay the idem in the Obligation , ( supposing a new Constitution for the converting of suffering into a satisfactory payment ) I shall then give a Reason why I Considered it not . In the next place Mr B. giveth in the two Arguments wherewith I deal . And for the First , about an Acquitment ipso facto upon the payment of the Idem in the Obligation , with my Answer , refers it to be considered in another place : Which though I receive no small Injury by , as shall be there declared , yet that I may not transgress the Order of Discourse set me , I passe it by also until then . The Second Argument of Grotius with my Answer , he thus expresseth : To the Second Argument that the payment of the same thing in the Obligation leaveth no room for Pardon , he Answereth thus : 1 Gods Pardoning compriseth the whole Dispensation of Grace in Christ ; As 1 The laying of our Sin on Christ : 2 The imputation of his Righteousness to us , which is no lesse of Grace and Mercy . However God pardoneth all to US , but nothing to CHRIST : So that the Freedome of Pardon hath it's Foundation . 1 In Gods Will freely appointing this Satisfaction of Christ . 2 In a Gracious Acceptation of the decreed Satisfaction in our stead . 3 In a free Application of the Death of Christ to us . To which I Answer , &c. So far he . Though this may appear to be a distinct Expression of my Answer , yet because it seems to me , That the very strength of it as laid down , is omitted ; I shall desire the Reader to peruse it as it is there Proposed , and it will give him some light into the thing in hand . I apply my self to what is here Expressed , and Answer : 1 To the Objection proposed from Grotius as above , I gave a Threefold Answer . 1 That Gracious Condonation of sin , which I conceive to be the Sum of the glad tydings of the Gospel , seemeth to comprize those Two Acts before recounted ; both which I there prove to be free , because the very Merit and Satisfaction of Christ himself was founded on a free Compact and Covenant , or Constitution . Now I had Three Reasons ( among others ) that prevailed with me to make Gracious Condonation of so large extent , which I shall Expresse , and leave them to the thoughts of every Judicious Reader , whether they are enforcing thereunto , or no ; being exceedingly indifferent what his Determination is : For the weight of my Answer depends not on it at all . And they are these : 1 , Because that single Act of remission of sins to particular persons , ( which is nothing but a disolution of the Obligation of the Law , as unto them , whereby they are bound over to Punishment ) as it is commonly restrained , is affirmed by them whom Grotius in that Book opposed ( into whose Tents he was afterwards a Renegado ) to be inconsistent with any Satisfaction at all ; yea , that which Grotius maintains per tantundem . But now if you extend that Gospel phrase to the Compasse I have mentioned , they have not the least Colour so to do . 2. Whereas the Scripture mentioneth , That through Christ is Preached the forgivenesse of Sin , Act. 13. 38. I do suppose that phrase to be Comprehensive of the whole manifestation of God in the COVENANT of Grace . 3 , God expresly saith , That this is his Covenant , That he will be merciful to our unrighteousness , Heb. 8. 12. By the way I cannot close with Mr B. that this place to the Hebrews , and the other of Jeremiah , 31. 32 , 33. do comprize but part of the Covenant , not the whole . God saying expresly , THIS IS MY COVENANT : To say it is not , is not to Interpret the Word , but to Deny it . It is true , it is not said that is the whole Covenant ; no more is it that Christ is the Way , the Truth , and the Life only . As the want of that term of nestriction , doth not enlarge in that , no more doth the want of the note of Vniversality restrain in this . To say thus , because here is no Condition expressed , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . If you mean such a Condition as God requireth of us , and yet worketh in us , it is there punctually expressed , with reference to the nature of the COVENANT , whereof it is a Condition , which is to effect all the Conditions thereof , in the Covenanters . This by the way , having resolvedly tied up my self from a Debate of those Positions which Mr B. dogmatizeth ; though a large field , and easie to be walked in , lies open on every hand , for the scattering of many Magisterial Dictates , which with confidence enough are crudily asserted . This is ( to return ) my First Answer , to the forementioned Objection , with the Reasons of it , whereunto Mr B. excepteth , as followeth . 1 Pardon implyeth Christs Death as a Cause ; but I would he had shewed the Scripture that makes Pardon so large a thing , as to comprize the whole Dispensation of Grace ; or that maketh Christs death to be a part of it , or comprized in it . 2 If such a word were in the Scripture , will he not confesse it to be Figurative , and not proper , and so not fit for this Dispute . 3 Else when he saith , That Christs Death procured our Pardon , he meaneth that it procured it self . So he . To all which I say , 1 The death of Christ , as it is a Cause of Pardon , is not once mentioned in any of my Answers : There is a wide Difference ( in Consideration ) between Gods imputation of Sin to Christ , and the Death of Christ , as the meritorious cause of Pardon . So that this is Pura Ignoratio Elenchi . 2 Take Pardon in the large sense I intimated , and so the Death of Christ is not the meritorious cause of the whole , but only of that particular in it , wherein it is commonly supposed solely to Consist , of which before : But , In what sense , and upon what grounds , I extended gracious Condonation of sin , unto that Compasse here mentioned , I have now expressed . Let it stand or fall , as it sutes the Judgement of the Reader : the weight of my Answer depends not on it , at all . My Second Answer to that Objection I gave in these words . That Remission , Grace , and Pardon which is in God for Sinners , is not oppossed to Christs Merits and Satisfaction , but ours : He pardoneth all to us , but he spared not his only Son , he bated him not one farthing . To this Mr B , thus expressing it , ( But it is of Grace to us , though not to Christ ) Answereth : Doth not that cleerly intimate , That Christ was not in the Obligation ? That the Law doth threaten every man personally , or else it had been no favour to accept it of another . It is marvelous to me , That a Learned man should voluntarily chuse an Adversary to himself , and yet Consider the very leaves which he undertakes to Confute , with so much Contempt or Oscitancy , as to labour to prove against him , what he possitively Asserts terminis terminantibus . That Christ was not in the Obligation , that he was put in as a Surety by his own Consent , God by his Soveraignty dispensing with the Law as to that , yet as a Creditor exacting of him the due Debt of the Law , is the maine Intendment of the place Mr Baxter here Considereth . 2 Grant All that here is said , how doth it prove that Christ underwent not the very Penalty of the Law ? Is it because he was not Primarily in the Obligation ? He was put in as a Surety to be the Object of it's Execution . Is it because the Law doth threaten every man Personally ? Christ underwent Really , what was threatned to others : as shall be proved : but , it is not then of favour to accept it : but this is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And thus to set it down , is but a Petition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 3 How doth this Elude the force of my Answer ? I see it not at all . After this , I give a Third Answer to the former Objection , manifesting how the FREEDOM of Pardon , may Consist with Christ Satisfaction , in these words : The Freedom then of Pardon hath not its foundation in any defect of the Merit or Satisfaction of Christ ; but in Three other things : 1 The Will of God freely appointing the Satisfaction of Christ : Joh. 3. 16. Rom. 5. 8. 1 Joh. 4. 9. 2 In a Gracious Acceptation of that decreed Satisfaction in our steads , so many , no more . 3 In a free Application of the Death of Christ unto us . Remission then excludes not a full Satisfaction by the solution of the very thing in the Obligation , but only the Solution or Satisfaction of him to whom Pardon and Remission is granted . It being the Freedom of Pardon that is denied . Upon the supposals of such a Satisfaction as I Assert , I Demonstrate from whence that Freedom doth accrew unto it , notwithstanding a supposal of such a Satisfaction : not that Pardon consisteth in the Three things there recounted , but that it hath its Freedom from them : That is , Supposing those Three things , notwithstanding the Intervention of Payment made by Christ , it cannot be , but Remission of Sin unto us must be a free and gracious Act . To all this Mr B. opposeth divers things . For , 1 Imputation of righteousness ( saith he ) is not any part of Pardon , but a necessary Antecedent . 2 The same may be said of Gods Acceptation . 3 Its Application is a large Phrase , and may be meant of several Acts ; but of which here I know not . In a word this mistake is very great . I affirm the Freedom of Pardon to depend on those things ; he Answereth , That Pardon doth not consist in these things . It is the Freedom of Pardon , whence it is ; not the Nature of Pardon , wherein it is , that we have under Consideration . But ( saith he ) how can he call it a gracious Acceptation , a gracious Imputation , a free Application , if it were the same thing the Law requireth that was paid ? To pay all according to the full exaction of the Obligation , needeth no favour to procure Acceptance , Imputation , or Application . Can Justice refuse to accept of such a payment ? or can it require any more ? Though I know not directly what it is he means by saying ( I call it ) yet I passe it over . 2 If all this were done by the Persons themselves , or any one in their stead , procured and appointed by themselves , then were there some difficulty in these Questions ; but this being otherwise , there is none at all , as hath been declared . 3 How the Payment made by Christ was of Grace , yet in respect of the Obligation of the Law needed no favour , nor was refusable by Justice , supposing its free Constitution , shall be afterwards declared . To me the Author seems not to have his wonted cleerness in this whole Section , which might administer occasion of further Enquiry and Exceptions , but I forbear . And thus much be spoken , for the cleering and vindicating my Answer to the Arguments of Grotius against Christs paying the Idem of the Obligation : The next shall further confirme the Truth . CAP. IV. Further of the matter of the Satisfaction of Christ , wherein is proved , That it was the same that was in the Obligation . IT being supposed not to be sufficient to have shewed the weakness of my Endeavour to Assert and Vindicate from Opposition , what I had undertaken . Mr Baxter addeth , That I give up the Cause about which I contend , as having indeed not understood him , whom I undertook to Oppose , in these words : Mr Owen giveth up the Cause at last , and saith as Grotius : ( having not understood Grotius his meaning ) as appeareth , Pag. 141 , 142 , 143. Whether I understand Grotius or no , will by and by appear . Whether Mr B. understandeth Me , or the Controversie by me handled , you shall have now a TRYAL . The Assertion which alone I seek to Maintain , is this ; That the Punishment which our Saviour under-went , was the same that the Law required of us : God relaxing his Law as to the Person suffering , but not as to the Penalty suffered . Now , if from this I draw back in any of the Concessions following collected from pag. 141 , 142 , 143. I depracate not the Censure of giving up the Cause I contended for . If otherwise , there is a great mistake in some body of the whole businesse . Of the things then Observe according to Mr B. his Order , I shall take a brief account . 1 He acknowledgeth ( saith he ) That the Payment is not made by the Party to whom Remission is granted , ( and so saith every man that is a Christian . ) This is a part of the Position it self I maintain , and so no going back from it : So that as to this , I may passe as a Christian . 2 He saith ( ads he ) it was a full valuable Compensation ( therefore not of the same . 1 This Inference would trouble Mr B. to prove . 2 Therefore not made by the same , nor by any of the Debtors appointment , will follow , ( perhaps ) but no more . 3 That by Reason of the Obligation upon us , we our selves were bound to undergo the punishment . Therefore Christs punishment was not in the Obligation , but only ours , and so the Law was not fully Executed , but Relaxed . 1 This is my Thesis fully , the Law was Executed as to its Penalty , relaxed as to the Person suffering . 2 The Punishment that Christ under-went , was in the Obligation , though threatned to us . 4 He saith , he meaneth not that Christ bore the same punishment due to us in all Accidents of Duration and the like : but the same in weight and preasure ( therfore not the same in the Obligation , because not fully the same Act . The Accidents I mention , follow and attend the Person suffering , and not the Penalty it self . All Evils in any suffering as far as they are sinful , attend the Condition of the Parties that Suffer : Every thing usually recounted by those who make this and the like Exceptions , as far as they are purely penal , were on Christ . 5 He saith God had power so far to relax his own LAW , as to have the name of a Surety put into the Obligation , which before was not there , and then to require the whole debt of that Surety . And what saith Grotius more then this ? If the same things in the Obligation be paid , then the Law is Executed : and if Executed , then not Relaxed . Here he confesseth . That the Sureties name was not in the Obligation , and that God Relaxed the Law to put it in . Now the main businesse that Grotius drives at there , is to prove this Relaxation of the Law , and the non-Execution of it on the Offenders threatned . Thus far Mr Baxter . 1 All this proves not at all the things intended , neither doth any Concession here mentioned , in the least take off from the main Assertion I maintain , as is apparent any at first view . 2 Grotius is so far from saying more then I do , that he sayes not so much . 3 This Paralogisme if the Law be Executed , then not Relaxed ; and on the contrary , ariseth-meerly from a non-Consideration of the nature of Contradictories : The Opposition fancied here is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as is required of Contradictions : 4 The Observation , that Crown main business is other , discovereth the Bottom of M. B. his mistake . Even a supposal that I should oppose Grotius in his main Intendment in the place Considered , which was not once in my thoughts . It was meerly about the nature of the Penalty that Christ underwent , that I Discoursed . How the Relaxation of the Law , as to the Commutation of Persons may be Established , whether we affirm , Christ to have paid the Idem or Tantundem . And that Mr B. affirms the same with me , I can prove by twenty Instances . The Reader ( if he please ) may consult Pag. 18. & 25. 33 , 34 , 35. 42. 48. and in plain terms Pag. 81. In respect of punishment abstracting from Persons , the Law was not dispensed withal as to Christ ? And what said I more ? And so much ( if not too much ) to Mr Baxters Exceptions , which of what weight and force they are , I leave to others to judge . That which I maintain as to this Point in Difference , I have also made apparent ; It is wholly comprized under these Two Heads : 1 Christ suffered the same Penalty which was in the Obligation . 2 To do so , is to make Payment ejusdem , and not tantidem . The REASONS of both , I shall briefly subjoyne . And as to the FIRST , they are these following : 1 The Scripture hath expresly revealed the Translation of Punishment in respect of the Subjects suffering it : but hath not spoken one word of the change of the kind of Punishment , but rather the contrary is affirmed . Rom. 8. 32. He spared not his own SON , but delivered him up for us all . 2 All the Punishment due to us , was contained in the Curse and Sanction of the Law : That is the Penalty of the Obligation whereof we spake ; but this was undergon by the Lord Christ . For he hath REDEEMED us from the Curse of the LAW , being made a Curse for us , Gall . 3. 13. 3 Where God condemneth sin , there he condems it , in that very Punishment which is due unto it in the Sinner , or rather to the Sinner for it . He hath revealed but one Rule of his proceeding in this case . How he condemned sin in the flesh of Christ : or in him , sent in the likenesse of sinful flesh . Rom. 8. 30. God sending his own Son in the likenesse of sinful Flesh , and for Sin condemned sin in the flesh . The condemning of Sin , is the infliction of Punishment due to Sin . 4 The whole Penalty of Sin is Death , Gen. 2. 11. This Christ underwent for us . Heb. 2. 14. He tasted Death . And to die for another , is to undergo that Death which that other should have undergone , 2 Sam. 18. 33. It is true , this Death may be considered either in Respect of its Essence , ( if I may be allowed so to speak ) which is called the pains of Hell which Christ underwent , Psal. 18. 6. and 22. 1. Luke 22. 44. or of its Attendencies , as Duration and the like , which he could not undergo : Psal. 16. 20. Acts 2. So that whereas Eternal Death may be considered Two wayes , either as such in potentia , and in its own nature , or as actually : So , our Saviour underwent it not in the latter , but first sense , Heb. 2. 9. 14. which by the Dignity of his Person , 1 Pet. 3. 18. Heb. 9. 26. 28. Rom. 5. 9. which raises the Estimation of Punishment , is aequipotent to the other . There is a sameness in Christs sufferings with that in the Obligation in respect of Essence , and equivalency in respect of Attendencies . 5 The meeting of our Iniquities upon Christ , Isa. 53. 6. and his being thereby made sin for us , 2 Cor. 5. 21. lay the very Punishment of our Sin , as to us threatned , upon him . 6 Consider the Scriptural Descriptions you have of his Perpessions , and see if they do not plainly hold out the utmost that ever was threatned to sin . There is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isa. 53. 5. Peters {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 1 Pet. 2. 24. the liver , nibex , wound , stripe , that in our stead was so on him , that thereby we are healed . Those Expressions of the Condition of his Soul in his sufferings , whereby he is said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Mat. 26. 34. Mark 14. 33. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Luke 22. 44. Sadness unto death , Mat. 26. 38. That dreadful cry , Why hast thou forsaken me ? Those cryes out of the deep , and mighty supplications under his fear , Heb. 5. 7. that were upon him do all make out , That the bitterness of the Death due to Sin was fully upon his Soul . Sum all his outward appearing Preasures , Mocks , Scoffs , Scorns , Cross , Wounds , Death , &c. And what do some of their afflictions , who have suffered for his Name , come short of it ? And yet how far were they above those dreadful expressions of anguish , which we find upon the fellow of the Lord of Hosts , the Lyon of the Tribe of Judah , who received not the Spirit by measure , but was anoynted with the Oyle of Gladness above his Fellows ? Certainly his un-conceivable sufferings were in an other kind , and such as set no example to any of his , to suffer in after him . It was no less then the weight of the wrath of God , and the whole punishment due to sin , that he wrestled under . 2 The Second Part of my Position is to me confirmed by these , and the like Arguments : That there is a Distinction to be allowed between the Penalty and the Person suffering , is a common apprehension : especially when the nature of the Penalty is only enquired after . If a man that had but one Eye were Censured to have an Eye put out , and a dear Friend pitying his deplorable Condition , knowing , that by undergoing the Punishment decreed , he must be left to utter blindness , should upon the allowance of Commutation ( as in Zaleucus case ) submit to have one of his own Eyes put out , and so satisfie the Sentence given , though by having two Eyes , he avoid himself the misery that would have attended the others suffering , who had but one . If ( I say ) in this Case , any should ask , Whether he underwent the idem the other should have done , or tantundem , I suppose the Answer would be easie . In things Real it is unquestionable ; and in things Personally , I shall pursue it no further , lest it should prove a strife of words . And thus far of the suffering of Christ in a way of Controversie : what follows will be more Positive . CAP. V. The Second Head about JVSTIFICATION before Believing . THE next thing I am called into Question about , is Concerning actual , and absolute Justification before Believing : this Mr Baxter speaks to page 146 , and so forwards : and First Answers the Arguments of Maccovius for such Justification , and then page 151 Applyes himself to remove such further Arguments , and places of Scripture , as are by me Produced for the Confirmation of that Assertion . Here perhaps I could have desired a little more Candor . To have an Opinionion fastened on me , which I never once received , nor intimated the least Thought of , in that whole Treatise , or any other of Mine ; and then my Arguments Answered as to such an end , and purpose , as I not once intended to promote by them , is a little to harsh Dealing . It is a facile thing , to Render any mans Reasonings exceedingly weak , and rediculous , if we may impose upon them such , and such things to be proved by them , which their Author never once intended . For Partional Justification , Evangelical Justification , whereby a Sinner is compleatly Justified , that it should preceed Believing , I have not only not Asserted , but Positively Denyed , and disproved by many Arguments : To be now traduced as a Patron of that Opinion , and my Reasons for it , Publickly Answered , seems to me something Uncouth : However I am Resolved not to interpose in other mens Disputes , and Differencies , yet lest I should be again , and further mistaken in this , I shall briefly give in my Thoughts to the whole Difficulty : after I have discovered , and discussed the Ground , and Occasion of this mistake . In an Answer to an Argument of Grotius about the Satisfaction of Christ , denying that by it we are ipso facto delivered from the Penalty due to Sin : I Affirmed that by his Death , Christ did actually , or ipso facto deliver us from the Curse , by being made a Curse for us ; and this is that , which gave occasion , to that Imputation before mentioned . To cleer my mind in this , I must desire the Reader to consider , That my Answer is but a Denial of Grotius his Assertions : In what kind , and respect Grotius doth there deny that we are ipso facto delivered by the Satisfaction of Christ , in that sense , and that only , do I affirm that we are so : otherwise there were no Contradictions between his Assertion , and mine , not speaking ad idem , and eodem respectu . The truth is , Grotius doth not in that place whence this Argument is taken , fully , or cleerly manifest , what he intends by a deliverance which is not actual , or ipso facto : and therefore I made bold to Interpret his Mind , by the Analogie of that Opinion wherewith he was throughly infected about the Death of Christ . According to that , Christ delivering us by his Satisfaction , not actually , nor ipso facto , is so to make Satisfaction for us , as that we shal have no Benefit by his Death , but upon the performance of a Condition , which himself by that Death of his , did not absolutely procure . This was that which I opposed and therefore affirmed , That Christ by his Death did actually , or ipso facto , deliver us . Let the Reader then here Observe : 1 That our Deliverance is to be referred to the Death of Christ , according to its own Causality ; that is , as a Cause Meritorious : Now such Causes do actually , and ipso facto produce all those Effects , which immediatly slow from them ; not in an immediation of Time , but Causality . Look then what Effects do follow , or what things soever are procured by them , without the interposition of any other Cause in the same kind , they are said to be procured by them actually , or ipso facto . 2 That I have abundantly proved in the Treatise mentioned , That if the Fruits of the Death of Christ , be to be communicated unto us upon Condition , and that Condition to be among those Fruits , and be it self to be absolutely communicated upon no Condition , then all the Fruits of the Death of Christ , are as absolutely procured for them , for whom he Died , as if no Condition had been prescribed ; for these things come all to one . 3 I have proved in the same Place , That Faith , which is this Condition , is it self procured by the Death of Christ , for them for whom he Died , to be freely bestowed on them , without the prescription of any such Condition as on whose fulfilling , the Collation of it should depend . These things being considered ( as I hoped they would have been by every one , that should undertake to Censure any thing , as to this Business in that Treatise ( they being there all handled at large ) it is apparent what I intended by this actual Deliverance : viz. That the Lord Jesus by the Satisfaction & Merit of his Death , & Obligation made for all , & only his Elect , hath actually , & absolutly purchased , & procured for them all Spiritual Blessings of Grace , & Glory to be made out unto them , and bestowed upon them in Gods way , and Time , without dependance on any CONDITION to be by them performed , not absolutly procured for them thereby : whereby they became to have a Right unto the GOOD THINGS by him Purchased , to be in due time Possessed according to Gods Way , Method , and Appointment . From a faithful adherence unto this Perswasion , I see nothing as yet of the least Efficacy , or force to disswade me : and am bold to tell these concerned therein , That their Conditional Satisfaction , or their suspending the Fruits of the Death of Christ upon Conditions , as though the Lord should give him to die for us upon Condition of such , and such things , is a vain Figment , contrary to the Scriptures , inconsistent in it self , and destructive of the true value , and vertue of the Death of Christ ; which by the Lords Assistance , I shall be ready at any time to Demonstrate . My Intention in the place Excepted against being cleered , I shall now tender my Thoughts to these Two things : 1 The distinct Consideration of the Acts of the Will of God , before , and after the Satisfaction of Christ : as also before , and after our Believing towards us , as unto Justification . 2 The distinct Estate of the Sinner upon that Consideration : with what is the Right to the Fruits of the Death of Christ which the Elect of God have before Believing . CAP. VI . Of the Acts of Gods Will towards Sinners , Antecedent and Consequent to the Satisfaction of Christ : Of Grotius Judgment herein . THE distinct Consideration of the Acts of Gods Will , in reference to the Satisfaction of Christ , and our believing , ( according to the former Proposal ) is the First thing to be Considered . Grotius , who with many ( and in an especial manner with Mr Baxter ) is of very great account , ( and that in Theologie ) distinguisheth ( as himself calls them with a School term ) 3 Moments , or Instances of the Divine Will . a 1 Before the Death of Christ , either actually accomplished , or in the purpose , and fore-knowledge of God ; in this instant ( he saith ) God is Angry with the Sinner , but so , as that he is not averse from all Wayes of laying down his Anger . b 2 Upon the Death of Christ , or that being suppos'd , wherein God not only Purposeth , but also Promiseth to lay aside his Anger . c 3 When a man by true Faith believeth in Christ , and Christ according to the Tenure of the Covenant commendeth him to God : here now God layes aside his Anger , and receiveth man into Favour . Thus far he . Amongst all the attempts of distinguishing the Acts of Gods Will in reference unto Christ , and Sinners , what ever I considered , I never found any more slight Atheological , and discrepant from the Truth , then this of Grotius . d To measure the Almighty by the Standard of a man , and to frame in the mind a mutable Idol , instead of the Eternal , Unchangeable God , is a Thing that the fleshly Reasonings of dark understandings are prone unto . Feigns the Lord in one Instant Angry , afterwards promising to cease to be so , then in another instant laying down his Anger , and taking up a contrary affection , and you seem to me , to do no less . What it may be esteemed in Law , which was that Authors faculty , I know not : but suppose in Divinity , that ( notwithstanding the manifold Attempts of some {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in most heads of Religion ) e the ascribing unto the most holy , things alien , and opposite unto his glorious nature , is by common consent , accounted no less then f blasphemy : whither this be here don , or no , may easily appear . I hope then without the offence of any , I may be allowed to call those Dictates of Grotius to the Rule , and Measure of Truth . 1 Before the fore-sight of the Death of Christ ( saith he ) God is angry with Sinners , but not wholly averse from all wayes of laying aside that Anger . Answ. 1 That God should be conceived angry after the manner of men , or with any such kind of Passion , is grosse Anthropomorphisme ; as bad , if not worse , then the assigning of him a bodily shape . g The Anger of God is a pure Act of his Will , whereby he will effect ▪ and inflict the Effects of Anger . Now what is before the fore-sight of the Death of Christ , is certainly from Eternity . Gods Anger must respect either the purpose of God , or the Effects of it . The latter it cannot be , for they are undoubtedly all temporal . It must be then his purpose from Eternity to inflict punishment , that is the Effect of Anger . This then is the First thing in the business of Redemption assigned by Grotius , unto the Lord . viz. He purposed from Eternity , to inflict punishment on Sinners : and on what sinners ? even those , for whom he gives Christ to die , and afterwards receives into favour , as he expresseth himself . Behold here a Mystery of Vorstian Theology : God changing his eternal purposes . h This Arminius at first could not down withal , inferring from hence , That the Will of God differ'd not from his Essence , that every act thereof , is , 1 Most Simple : 2 Infinite : 3 Eternal : 4 Immutable : 5 Holy . Reason it self would fain speak in this Cause , but that the Scriptures do so abound , many places are noted in the Margin . Ja. 1. 17. 2 Tim. 2. 19. Ps. 33. 9 , 10 , 11. Acts. 15. 18. &c. may be added . A mutable god , is of the dunghil . 2 That the Death of Christ is not compriz'd in the first consideration of Gods Mind , and act of his Will towards Sinners to be saved , is assumed gratis . 3 He is not ( saith he ) averse from all wayes of laying down this Anger . This Schem Grotius placeth ( as is evident ) in God , as the foundation , and bottom of sending Christ for our Redemption . This he immediatly subjoyns without the least intimation of any further inclination in God towards Sinners , for whom he gives his Son . But , 1 This is a meer negation of inflicting Anger for the present : or a suspension of that affection from working according to its Qualitie ; which how it can be ascribed to the pure and active i Will of God , I know not . Yea , it is above disproved . 2 Such a kind of Frame , as it is injurious to God , so to be held out as the fountain of his sending Christ to die for us , is ( I am perswaded ) an Abhorrency to Christians . And , 3 Whether this Answer that , which the Scripture holds out , as the most intense distinguishing love . Joh. 3. 16. Rom. 5. 8. Chap. 8. 32. 1 Joh. 4. 9 , 10. is easily discernable . A natural velleity to the good of the Creature , is the thing here couched , but was never proved . In the second Instance , God ( saith he ) the Death of Christ being suppos'd , not only determineth , but also promiseth to lay aside his anger . 1 What terms can be invented to hold out more expresly a Change , and Alteration in the Unchangable God , then these here used , I know not . 2 That the Will or Mind of God , is altered from one respect towards us , to another , by the Consideration of the Death of Christ , is a low , carnal Conception . The Will of God is not moved by any thing without it self . k Alterations are in the things altered , not in the Will of God concerning them . 3 To make this the whole Effect of the Death of Christ , ( that God should determine , and promise to lay aside his wrath ) is l no Scripture discovery , either as to Name , or Thing . 4 The Purposes of God , which are all Eternal , and the Promises of God , which are all made in time , are very inconveniently ranged in the same Series . 5 That by the Death of Christ , Attonement is made , everlasting Redemption purchased , that God is Reconciled , a Right unto Freedom obtained , for those for whom he died , shall be afterwards declared . 6 If God doth only Purpose , and Promise to lay aside his Anger upon the Death of Christ , but doth it not until our actual believing ; then , 1 our Faith is the proper procuring cause of Reconciliation ; the Death of Christ , but a Requisite Antecedent , which is not the Scripture Phrase . Rom. 5. 10. 2 Cor. 5. 18. Eph. 2. 16. Col. 1. 20 , 21. Dan. 9. 24. Heb. 2. 17. Eph. 1. 7. Heb. 9. 12. 2 How comes the Sinner by Faith , if it is the Gift of God ? It must be an Issue of Anger , and Enmity , for that Schem only , is actually ascribed to him , before our enjoyment of it ; Strange ! that God should be so far reconciled , as to give us Faith , that we may be reconciled to him , that thereupon he may be reconciled to us . 3 For the Third Instance , of Gods receiving the sinner into love , and favour upon his beleeving , quite laying aside his anger . I Answer : To wave the Anthropomorphisme , wherwith this Assertion is tainted as the former : If by receiving into favour , he intend absolute , compleat pactional Justification , being an Act of favour , quitting the sinner from the guilt of sin , charged by the Accusation of the Law , terminated on the Conscience of a sinner : I confess it , in order of nature , to follow our beleiving . I might Consider further the Attempts of others for the right sttating of this business , but it would draw me beyond my Intention . His failings herein , who is so often mentioned , and so much used , by him , who gives occasion to this rescript , I could not but remark . What are my own Thoughts and Apprehensions of the whole , I shall in the next place briefly impart . Now to make way hereunto , some things I must suppose : which though some of them otherwhere controverted , yet not at all in reference to the present business : and they are these . 1 That Christ died only for the Elect : or God gave his Son to die only for those , whom he chuseth to life , and salvation for the praise of his glorious Grace . This is granted by Mr Baxter , where he affirms , That Christ bare not punishment for them , who must bear punishment themselves in eternal fire . Thes. 33. p. 162. And again , Christ died not for final Vnbelief . Thes. 32. p. 159. therefore not for them who are finally Unbelievers , as all non-Elected are , and shall be . For what Sinners he died , he died for all their sins , Rom. 5. 6 , 7 , 8. 2 Cor. 5. 21. 1 Joh. 1. 7. If any shall say , That as he died not for the final Unbelief of others , so not for the final Unbelief of the Elect , and so not for final Unbelief at all . I Answer , First , If by final Unbelief , you mean that which is actually so , Christ satisfied not for it . His satisfaction cannot be extended to those things , whose Existence is prevented by his Merit . The Omission of this in the consideration of the Death Christ , lies at the bottom of many mistakes . Merit , and Satisfaction , are of equal Extent as to their Objects : both also tend to the same End , but in sundry respects . Secondly , If by final Vnbelief , you understand that which would be so , notwithstanding all means , and remedies , were it not for the Death of Christ , so he did satisfie for it . It's Existens being prevented by his Merit . So then , if Christ died not for final Unbelief , he died not for the finally Unbeleeving : Though the Satisfaction of his Death hath not paid for it , the Merit of his Death would remove it . Thirdly , I Suppose , That the Means , as well as the Ends , Grace , as Glory , are the Purchase , and procurement of Jesus Christ : See this proved in my Treatise of Redemption . Lib. 3. Cap. 4. &c. Fourthly , That God is absolutely immutable , & unchangable in all his Attributes : Neither doth his Will admit of any alteration . This proved above . Fifthly , That the Will of God is not moved properly by any external Cause whatsoever , unto any of its Acts , whether imminent , or transient . For , 1 m By a moving Cause , we understand a Cause Morally Efficient ; and if any thing were so properly in respect of any Act of Gods Will , then the Act ( which is the Will of God Acting ) must in some respect , ( viz. As it is an Effect ) be less worthy , and inferiour to the Cause ; for so is every Effect , in respect of it's Cause . And , 2 Every Effect produced , proceedeth from a Passive possibility unto the Effect , which can no way be assigned unto God , besides it must be temporarie ; for nothing that is Eternal , can have dependance upon that , whose Rise is in Time : and such are all things external to the Will of God , even the Merit of Christ himself . 3 I cannot imagine how there can be any other Cause , why God Willeth any thing , then why he not Willeth , or Willeth not other things , which for any to Assign , will be found Difficult : Mat. 11. 25. Chap. 20. 15. So then when God Willeth one thing for another , as our Salvation for the Death of Christ , the one is the Cause of the other ; neither moveth the Will of God . Hence , Sixthly , All Alterations are in the things , concerning which the Acts of the Will of God are , none in the Will of God its self . These things being premised , what was before proposed , I shall now in order make out ; beginning with the Eternal Acts of the Will of God towards us , antecedent to all , or any Consideration of the DEATH of CHRIST . CAP. VII . In particular of the Will of God towards them for whom Christ died , and their state , and Condition as Considered Antecedanous to the Death of Christ , and all Efficiency thereof . FIRST then , the Habitude of God towards man , Antecedent to all fore-sight of the Death of Christ , is an Act of Supream Soveraignty , and Dominion , appointing them , by means suited to the manifestation of his Glorious Properties , according to his Infinitely Wise , and Free Disposal , to Eternal Life , and Salvation , for the praise of his glorious Grace . That this Salvation was never but one , or of one kind , consisting in the same kind of Happiness , in reference unto Gods appointment , needs not much proving . To think that God appointed one kind of Condition for man if he had continued in Innocency , and another upon his Recovery from the Fall ; is to think , That his Praescience is but Conjectural , and his Will alterable . In this Instant then , we suppose no kind of Affection in God , properly so called : No Changable Resolution , no Inclinableness , and Propensity of Nature , to the good of the Creature in General , no Frame of being angry , with only a not-averseness to the laying down of his anger , &c. All which , and the like are derogatory to the Infinite Perfection of God . Nor yet any Act of pitying , and pardoning Mercy , much less any quiting , or cleering of Sinners , whereby they should be justified from Eternity ; the Permission of sin it self in the purpose of it , being not presuppos'd , but included in this Habitude of Gods Will towards man , to make it compleat . Neither any Absolute intention of doing good unto man , without respect unto Christ , and his Merits , they refering to the good to be done , not to his appointment ; for by them is this Purpose of his to be accomplished . Nor Lastly , doth it contain any actual Relaxation , Suspension , or Abrogation of that Law and it 's Penalties , by which it is his Will the Creature shall be Regulated , in reference to the Persons concerning whom this Act of his Will is : They standing indeed , in that Relation thereunto , as in the season of their Existence , their several Conditions expose them to , by vertue of the first Constitution of that Law . But it is such an Act of his Will , as in the Scripture is termed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Acts 2. 23. Rom. 8. 29. 1 Pet. 1. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Rom. 8. 28. 9. 11. Eph. 3. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Mat. 11. 26. Eph. 1. 5. 2 Thess. 1. 11. Luke 12. 32. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Eph. 1. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 2 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Eph. 1. 5. 11. Rom. 8. 29. Ordination , or Appointment unto life , Act. 13. 48. 1 Thess. 5. 5. 9. All which , and divers other expressions , point at the same thing . Divines commonly in one word call it his Decree of Election , and sometimes according to Scripture , Election it self , Eph. 1. 4. Neither doth the Word hold out any Habitude of God towards man . Antecedaneous to all Efficiency of the Death of Christ , but only this : I speak of them only in this whole DISCOURSE for whom he died . That this is an Act of Sovereignty , or Supream Dominion , and not of Mercy ( properly so called ) hath been by others abundantly proved . And this I place as the Causa {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Satisfaction of Christ , and the whole dispensation of making out Love unto us , through various Acts of Mercy . This in the Scripture is called the Love of God . Rom. 9. 13. and is set out as the most intense Love , that ever he beareth to any of his Creatures : Joh. 3. 16. Rom. 5. 8. 1 Joh. 4. 9. Being indeed as properly Love , as love can be assigned unto God . His Love is but an act of his Will , whereby , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And in respect of Effects , ( in which respect , chiefly Affections are ascribed unto God ) it hath the most eminent possible . Now this being discriminating , can no way be reconciled with the common affection before disprov'd . For the Order , and Series of the Purposes of God , as most natural for our apprehension , and agreeable to his own infinite Wisdome , tending to the compleating of this Love , in all its Issues , and Fruits , as it is more curious ( perhaps ) in the framing , then necessary to be known , so certainly , it would be too long and intricate a work for me to discuss at present , in reference to this Intendment . Only in general , this must be granted , that all the Thoughts of God , concerning the way of accomplishing this Act of his Will , must be subordinate hereunto , as comprizing the End , and Co-ordinate among themselves , as being concerning the Means . In Particular , the Constitution , or appointment of the Covenant of free-Grace , for the Recovery , and bringing home unto God of fallen man , hath immediate dependance thereon , I mean in that way of Dependance , which their order gives unto them . I cannot assent to what Mr Baxter hath asserted in this matter ; Thess. 14. Expl. p. 90. The Satisfaction of Christ ( saith he ) to the Law , goes before the new Covenant , though not in regard of its payment ( which was in the fulness of time ) yet in undertaking , acceptance , and efficacy ; there could be no treating on new terms , until the old Obligation was satisfied , and suspended . Had he attempted the proof of this Assertion , perhaps he would have found it a more difficult Undertaking , then barely to Affirme it . Some few REASONS to the contrary , that present themselves , I shall briefly set down . 1 Christ himself with his whole Satisfaction , and Merit , is included in the Covenant : therefore his Satisfaction is not antecedent to the COVENANT . The First appeareth , in that all Promises of Pardoning Mercy are in , and of this new Covenant . Heb. 8. 10. 12. but now , in them , as the foundation of that Mercy , is Christ himself with his SATISFACTION comprised , Gen. 3. 15. Esa. 9. 6 , 7. 2 He , who in all that he is , as made unto us , was the Mediator of the new Covanant , and whose Merit , and Satisfaction in all that they are , are appointed for the procuring the Mercies of the NEW COVENANT , his Satisfaction is not antecedent to the Covenant , Heb. 7. 22. Chap. 8. 6. &c. 3 The Constitution of the New Covenant , as it is in the Purpose of God , is the Rise , and Fountain of giving Christ with his Satisfaction for us . It is in the Purpose of God to save us through Faith by pardoning mercy : in the pursute of that Design , and for the praise of that glorious Grace , is Christ given . Joh. 3. 16. Rom. 8. 32. Or thus : 4 If the designation of that way of life , and salvation , which is administred by the Gospel , be antecedent to the satisfaction of Christ , then the satisfaction of Christ is not antecedent to the New Covenant : for nothing can be before , and after the same thing : Understand the designation of the way of life , and the satisfaction of Christ , in the same order of Decree , or Execution . Now the supposal is manifest : The satisfaction of Christ being appointed as the means of accomplishing that way of life . If Mr Baxter intendeth those latter words ( There could be no treating on new terms , before the OLD OBLIGATION was satisfied , or suspended ) as a proof of his former Assertion , he will fail in his intendment , as I supose . For , 1 Treating on new terms , denoteth either consilium in eundi foederis , or exequendi : If the First , it is nothing but the Purpose of God to save his Elect by pardoning Mercy , for the praise of his glorious Grace : This is wholly Antecedent to any Efficiency of the death , and Satisfaction of Christ , as being of meer , and absolute Grace , Jer. 31. 3. Hab. 8. 7 , 8. If the Latter be intended , or the actual taking of Sinners into Covenant , by working an acceptance of it upon their Spirits , and obedience to the Condition of it , in their hearts , then though the satisfaction of Christ be antecedent here unto , yet it is not thence , antecedent to the new Covenant : For the new Covenant , and taking into Covenant , are distinct . This then being assigned unto God after our manner of Apprehension , the next Enquiry is into the State , and Condition of those Persons , who are the peculiar Object of the act of Gods Will before described , in reference thereunto , antecedaneous to all Consideration of the Death of Christ , and all Efficacy thereof . The Scripture speaking of them in this Condition , saith , That they are beloved : Rom. 9. 13. Rom. 11. 28. Elected : Eph. 14. Ordained unto eternal life : Acts 13. 48. 2 Thess. 2 13. Whether only the Eternal Actings of the Will of God towards them , or also their own change , either Actual in respect of real State , and Condition ; or Relative in reference to the Purpose of GOD , is not certainly evident . Hereunto then , I Propose these Two Things : 1 By the Eternal Love , Purpose , and Act of Gods Will towards them that shall be saved , ( who are so from thence ) they are not actually changed from that Condition ▪ which is common to them , with all the Sons of men after the fall . 2 By vertue of that Love alone , they have not so much as Personal Right unto any of those things which are the proper Effects of that LOVE , and which it produceth in due season , beseemingly to the Wisdome , and Justice of God . Either of these ASSERTIONS shall be briefly proved . For the First , it is manifest : 1 From that Act of Gods Will , which to this Love is Contradistinct : What change is wrought in the Loved , or Elected , by the Purpose of God according to Election ; an answerable Change must be wrought in the hated , and appointed to condemnation , by the Decree of Reprobation : Now that this should really alter the Condition of men , and actually dispose them under the Consequences of that Purpose , cannot be granted . 2 Anallogie from other Eternal Purposes of God , gives a Demonstration hereof . The Eternal Purposes of the divine Will , for the Creation of the World out of Nothing ; left that Nothing , as very nothing as ever , until an Act of Almighty Power gave ( in the beginning ) Existence , and Being to the things , that are seen . Things have their certain Fructurition , not instant actual Existence from the Eternal Purposes of God , concerning them . 3 The Scripture plainly placeth all men in the same State and Condition before Conversion , and Reconciliation . We have proved , That Jews , and Gentiles are all under sin , Rom. 3. 9 , 10. So every mouth is stopped , and all the World is become guilty before God . verse 19. All being by nature , Children of wrath : Eph. 2. 3. The Condition of all in Vnregeneracy , is really one , and the same . Those who think it is a mistaken Apprehension in the Elect to think so , are certainly too much mistaken in that Apprehension . He that believeth not the Son , the wrath of God abideth on him , Joh. 3. 36. If the mis-apprehension be , as as they say it is , Unbelief , it leaves them , in whom it is , under the wrath of God . He that would see this further cleered , and confirmed , may consult my Treatise of REDEMPTION , Lib. 3. Cap. 8. where it is purposely , and expresly handled at large . Hence Mr Baxter may have some directions how to dispose of that Censure concerning me , which yet he is pleased to say , That he suspendeth , page 158. viz. That I should affirm Justification to be nothing but the manifestation of Eternal Love , which I have more , then in one place , or two , Expresly opposed . That any one should but here , and there consult a few Lines , or Leaves of my Treatise , I no way blame : In such things we all use our Liberty : but that upon so sleight a view , as cannot possibly represent the Frame , Structure , and Coherence of my Judgment in any particular , to undertake a Confutation , and Censure of it , cannot well be done without some regreet to candid Ingenuity . For the Second Assertion laid down , which goeth somthing farther , then the former , it is easily deduced from the same Principles therewithal : I shall therefore adde only one ARGUMENT for the Confirmation thereof . God having appointed that his Eternal Love in the Fruits thereof , should be no otherwayes Communicated but only in , and by Christ , all right thereunto , must of necessity be of his procurement , and Purchasing . Yea , the End of the Mediation of the Lord Jesus , is , To give Right , Title , and Possession in their several Order , and seasons unto , and in all the Fruits , Issues , and Tendency's of that Love , unto them whose Mediator he is appointed to be . Thus far then , all is seated in the bosome of the Almighty . All differencing Acts of Grace flowing from hence , being to be made out as seems Good unto him in his Infinite wise Sovereignty ; from whence alone is the disposal of all these things , as to that Order which may most conduce to his Glory : And this also writes vanity upon the Objection ( insisted on by Mr Baxter , page 157. ) that when we have a Right , we must presently have a Possession : All these things being to be moderated according to his free Sovereign disposal . And this concerneth the FIRST INSTANT proposed . CAP. VIII . Of the Will of God in Reference to them for whom Christ died immediately upon the Consideration of his Death ; and their State , and Condition before actual Believing in Relation thereunto . THE Second Instant Proposed to be Considered , is , In the immediate Issue of the Death of Christ , as Purposed , and accomplished . Purpose , and Accomplishment are indeed different ; but their Effects in respect of God , are the same . In reference to us also ▪ the Death of Christ hath the same Efficacy as promised , and as performed . What Acts the Scripture ascribes unto God , antecedent unto any Consideration of the Death of Christ ( or at least such as are absolutely free , and of Sovereignty , without any influence of causality from thence ) we saw before : ( for as for the order of Gods Decrees compared among themselves , I will not with any one Contend ) Here we enquire what it holdeth out of him , that being in all its Efficacy supposed . And we Affirme , 1 That the Will of God is not moved to any thing thereby , nor changed into any other Respect towards those for whom Christ died , then what it had before ; This was formerly proved , and must again be touched on . But , 2 The Death of Christ purposed , and accounted effectual ( as before ) God can agreeable to his infinite Justice , Wisdome , Truth , and appointment , make out unto sinners for whom Christ died , or was to die , all those good things , which he before purposed , and Willed by such means to them : those things being purchased , and procured , and all hinderances of bestowing them , being removed , by that Satisfaction , and Merit , which by free Compact , he Agreed , and Consented should be in that Death of Christ . 3 That as the making out of all spiritual blessings , first purposed by the Father , then purchased by the Son , that they might be bestowed Condecently to divine Justice ; God hath reserved it to his own Sovereign disposal . That it be done , so that they for whom this whole Dispensation is appointed , may really enjoy the Fruits of it , is all , that necessarily is included , either in the Purpose , or Purchase . Hence it is that the discharge of the Debtor , doth not immediately follow the Payment of the Debt by Christ , not because that Payment is refusable ; but because in that very Covenant , and Compact , from whence it is that the Death of Christ , is a Payment ; God reserveth to himself this Right , and Liberty , to discharge the Debtor , when , and how he pleaseth . I mean as to Times and Seasons ; for otherwise , the means of actual freedom , is procured by that Payment , though not considered meerly as a Payment , which denotes only Satisfaction , but as it had adjoyned Merit also . Therefore that Principle much used , and rested on by Mr Baxter in the Business of Satisfaction , to obviate this very difficulty , of a not immediate discharge , if Christ paid the Debt , viz. That the Satisfaction of Christ is a refusable Payment ; which he presseth Page 149 , 150. is neither true in it self , nor accommodate to this difficulty ▪ 1 Not True : For , The Suffering of CHRIST may be Considered , either , 1 , Absolutely , as in it self , abstracting from the Consideration of any Covenant , or Compact thereabout ; and so it cannot be said to be a refusable Payment : not because not refusable , but because no Payment . That any thing should have any such reference unto God as a Payment , or Satisfaction , whether refusable or otherwise , is not from its self , and its own nature , but from the Constitution of God alone . Between God , and the Creature there is no Equality , not so much as of Proportion . Christ in Respect of his Humane Nature , though United to the Deity , is a Creature , and so could not absolutly satisfie , or merit any thing at the hand of God : I mean with that kind of merit , which ariseth from an absolute Proportion of things . This Merit , can be found only among Creatures : and the Advancement of Christs Humanity takes it not out of that Number . Neither in this sense can any Satisfaction be made to God for sin . The Sinners own undergoing the Penalty neither is Satisfaction in the sense whereof we speak , neither can it properly be said to be so at all ; no more then a thing to be done , which is Endlessly in doing . 2 It may be Considered with Reference unto Gods Constitution , and Determinatiou , Predestmating Christ unto that Work , and appointing the Work by him to be accomplished , to be satisfactory , equaling ( by that Constitution ) the End , and the Means . And thus the Satisfaction of Christ in the Justice of God was not refusable ; the Wisdom , Truth , Justice , and suitable Purpose of God , being engaged to the Contrary . 2 , This distinction is not accommodate to this difficulty ; the sole Reason thereof being what was held out . before , of the Interest of Gods Sovereign Right to the bestowing of Purposed , Purchased , Promised Blessings , as to Times , and Seasons , according to the free Councel of his own Will . 3 , Hence then it is , That God in the Scripture upon the Death of Christ is said to be reconciled , to be returned unto Peace with them for whom he so died , the Enmity being slain , and peace actually made , Ephes. 2. 14 , 15 , 16. Collos. 1. 20. because he now will , and may , suitablely to his Justice ▪ Wisdome , and Appointment , make out unto them ? for whom the Atonement was made , all fruits of Love , Peace , and Amity . Heb. 2. 17. Rom. 5. 10 , 11. 2 Cor. 5. 19. The OBJECTION unto this , How then can God deny us the present Possession of Heaven ; used by Mr Baxter , Page 157. is not of any force , the whole disposal of these Things , being left to his own pleasure . And this is the SCHEME , which upon the Death of CHRIST , we assigne unto God : He is atoned , appeased , actually reconciled , at peace with those for whom Christ died , and in due time for his sake will bestow upon them all the Fruits , and Issues of Love , and renewed Friendship . This possibly may give some light into the immediate Effect of the DEATH of CHRIST ; which though I shall not purposely now handle , yet Mr Baxter with much diligence having employed himself in the Investigation thereof , I shall turn aside a little to Consider his ASSERTIONS , in this Particular . CAP. IX . A Degression concerning the Immediate Effect of the Death of Christ . IT is one of the greatest and noblest Questions in our Controverted Divinity , What are the immediate Effects of Christs Death ? He that can rightly Answer this , is a Divine indeed ; and by help of this , may expedite most other Controversies about Redemption , and Justification . In a word ; The Effects of Redemption undertaken , could not be upon a Subject not yet existent , and so no Subject , though it might be for them . None but Adam and Eve were then Existent : Yet as soon as we do Exist , we receive benefit from it . The suspending of the rigorous execution of the Sentence of the Law , is the most observable immediate Effect of the Death of Christ ; which suspension is some kind of Deliverance from it . Thus far Mr Baxter . Thess. 9. Explicat . pag. 67. There are scarce more lines , then mistakes in this Discourse : Some of them may be touched on . 1 Effects are to be Considered with Respect to their Causes . Causes are Real , or Moral . Real , or Physical Causes , produce their Effects immediately , either Immediatione suppositi , or Virtutis : Unto them the subject must be Existent . I speak not of creating power , where the Act produceth its Object . Moral Causes do never immediately acting their own Effects , nor have any immediate influence into them : There is between such Causes , and their Effects , the intervention of some 3d Thing , previous to them both , viz. Proportion , Constitution , Law , Covenant , which takes in the Cause , and lets out the Effect : And this for all Circumstances of where , how , when , suitable to the limitations in them expressed , or implyed : with the Nature of the things themselves . The Death of Christ is a Moral Cause , in respect of all its Effects : Whether those subjects on which it is to have its Effects , be Existent , or not Existent , at the time of its performance , is nothing at all considerable : If it wrought Physically , and Efficiently , the Existence of the Subjects on which it were to work , were requisite . It is altogether in vain to enquire of the immediate Effects of Christs Death upon an Existent subject : By the way : That Adam and Eve only were Existent , when Christ undertook the work of Redemption , to me is not cleer : no , nor yet the following Assertion , That as soon as we do Exist , we receive Benefit by it : taking benefit , for a benefit actually collated ( as Mr Baxter doth ) not for a right to a benefit , or the purpose of bestowing one , which will Operate in its due time : This is easily Affirmed ; and therefore Eadem Facilitate is Denyed . I have no fancy to strive to carry the Bell , and to be accounted a Divine indeed , by attempting at this time , a right Stating of , and Answer to this Question Proposed : I am not altogether ignorant of the endeavour of others , even as to this Particular , and have formerly spoken somthing that way my self . Mr Baxter seems here to understand by this Question , ( viz. What is the immediate Effect of the Death of Christ ) what is the first benefit , which from the Death of Christ , accreweth unto them for whom he died : Not what is the first thing , that every particular person is actually in his own Person , in his own time made partaker of : but a Benefit Generally established , and in being , upon the designment of the work of Redemption , which every one for whom Christ died hath a share of : And of this he Positively Affirms , That the suspending of the rigorous execution of the Sentence of the Law , is the most observable , immediate Effect of the Death of Christ : and so deserves the Title of a Divine indeed . Now truly ( though not to contend for the Bell with Mr Baxter , whereof I confess my self utterly unworthy , and willingly for many commendable Parts ascribe it unto him ) I cannot close with him , nor Assent unto that Assertion : Very gladly would I see Mr Baxters Arguments for this ; but those , ( as in most other Controverted things in this Book ) he is pleased to Conceal : and therefore though it might suffice me , to give in my Dissent , and so wait for further Proof ; yet that it may be apparent , That I do not Deny this meerly because its said , not Proved , ( which in things not cleer in themselves is a Provocation so to do ) I shall oppose One or Two ARGVMENTS unto it . All the Effects of the Death of Christ are peculiar only to the Elect , to some : the suspension of the rigorous execution of the Law , is not so . Ergo . The Minor is apparent : The Major proved by all the Arguments against Vniversal Redemption used in my former Treatise . 2 All the Effects of the Death of Christ are Spiritual , distinguishing , and saving , to the praise of Gods free Grace . The suspending of the vigorous Execution of the Law , is not so . Ergo , The Assumption is manifest : 't is only a not immediate casting into Hell , which is not a spiritual distinguishing Mercy : but in respect to many , tends to the manifestation of Gods Justice . Rom. 9. 22. The Proposition is evident . The Promises made unto Christ upon his undertaking this Work , doubtless do hold out all that he Effected by his Death . Of what Nature they are , and what is the main tendance of them I have elsewhere discovered , from the first to the last , they are restrained to distinguishing Mercies : see Isa. 49. 6 , 7 , 8 , 9 , 10. Chap. 53. 10 , 11 , 12. Isa. 61. 1 , 2. and no less is positively affirmed , Eph. 1. 4. Rev. 1. 5 , 6. If Mr Baxter say , that his meaning in this is , That if Christ had not undertaken the Work of Redemption , and Satisfaction , then the Law must have had rigorous Execution upon all , and therefore this being suspended upon his undertaking of it , is the first fruit of the Death of Christ . Notwithstanding this , yet that suspension ( which in respect of the different Persons towards whom it is actually exercised , hath different ends ) is not a Fruit , nor Effect of the Death of Christ , but a free Issue , of the same eternally wise Providence , Sovereignty , and Grace , as the Death of Christ himself is : If then by the rigorous Execution of the Law , you intend the immediate Execution of the Law in all its rigour , and punishments , this if it had been effected , could in your own Judgment have reached Adam , and Eve , and no more ; and would have so reached them , as to cut off the Generation of Mankind in that Root : If so , and this be the Fruit of Christs Death , Why do you not reckon the Procreation of humane race , among those Fruits also ? for had it not been for this suspension , that also had failed : which is as good a Causative Connection , as that between the Death of Christ , and this Suspension : had not he undertaken the Work of Redemption , it had not been . If by a rigorous Execution , you intend the Penalty of the Law , inflicted in that way , which hath pleased the Will of the Law-giver by several parts , and degrees , from conception through birth , life , death , to Eternity ; the Curse of it being wholly incumbent in respect of desert , and making out it self , according to Gods appointment , then the suspension thereof is not the immediate Effect of the Death of Christ ; which ( opposing the first Arguments to the former acceptation ) I further prove : If those for whom Christ died do lie under this rigorous Execution of the Law , that is the Curse of it , until some other Effect of Christs Death be wrought upon them , then that is not the first Effect of the Death of Christ : but that supposal is true : Joh. 3. 36. Ephes. 2. 3. therefore so also the Inference . 2 In a word : Take the suspending of the rigorous execution of the Law , for the Purpose of God , and his acting accordingly , not to leave his Elect under the actual Curse of it ; so it is no Fruit of the Death of Christ , but an Issue of the same Grace ; from whence also the Death of Christ proceeds . Take it for an actual freeing of their Persons from the Breach of it , and its Curse , and so it differs not from Justification , and is not the immediate effect of Christs Death in Mr Baxters Judgment . Take it for the not immediately executing of the Law upon the first offence , and I can as well say , Christ died because the Law was suspended ; as you , that the Law was suspended because Christ died : had not either been , the other had not been . Take it for the actual forbearance of God towards all the World , and so it falls under my Two first Arguments . Take it thus , that God for the Death of Christ , will deal with all men upon a new Law , freeing all from the Guilt of the first broken Law , and Covenant : So it is non Ens. If you mean by it Gods entring into a New way of Salvation with those for whom Christ died : this on the part of God is antecedaneous to the Consideration of the Death of Christ , and of the same free Grace with it self . For the Question it self ( as I said before ) I shall not here in Terms take it up , the following Discourse will give Light into it : I have also spoken largely to it in another place ; and that distinctly . The Sum is : I conceive that all the intermediate Effects of the Death of Christ , tending to its ultimate Procurement of the Glory of God , are all in respect of his death immediate ; that is , with such an immediation as attends Moral Causes : Now these concerning them for whom he died , as they are not immediatly bestowed on them ( the ultimate Attingency of the Cause , and the first Rise of the Effect , lying in an intervening Compact ) so not simul , at once neither : though simul , and a like procured : the Cause of this , being that Relation , Coherence , and Causality , which the Lord hath appointed between the several Effects ( or rather parts of the same Effect ) of the death of Christ , in reference to the main , and ultimate End to be thereby attained : as at large I have discused : Lib. 2. Cap. 1. p. 52 , 53 , &c. In one word , The first Effect of the Death of Christ in this sense , is the first Fruit of Election : For , for the Procuring ▪ and Purchasing of the Fruits thereof , and them alone , did Christ die . If I mistake not , Mr Baxter himself is not setled fully in this Perswasion , that the suspension of the Rigorous Execution of the Law , is the most immediate Effect of the Death of Christ : for pag. 52. these words which he useth [ God the Father doth accept the Sufferings and Merits of his Son , as a full satisfaction to his violated Law , and as a valuable Consideration upon which he will wholly acquit and forgive the Offendors themselves , and receive them again into favour , so that they will but receive his Son upon the terms expressed in the Gospel ] seems to place the ultimate Efficacy of the Death of Christ in Gods acceptation of it , as to our good , on the Condition of Faith , and Obedience . Which , first makes the suspension of the Law to be so far from being the first effect of the Death of Christ : that the last reacheth not so far : And 2dly , the fond absurdity of this Conditional Acceptation I have before declared . Neither am I clear to which of those Assertions , that of Page 92 , ( where he affirms , That some benefit by Christ the Condemned did receive ) is most accommodate : neither can I easily receive what is here Asserted ; if by Benefit you understand that which in respect of them is intentionally so . For , First , Condemned Persons , as condemned Persons surely receive no Benefit by Christ , for they are Condemned . Secondly , The delay of the Condemnation of Reprobates , is no part of the Purchase of Christ : The Scripture sayes , Nor more , nor less of any such thing : but peculiarly assigns it to another Cause . Rom. 9. CAP. X. Of the Merit of Christ , and its immediate Efficacy , what it effecteth in what it resteth , with the state of those for whom Christ died in reference to his Death , & of their Right to the Fruits of his Death before Beleeving . THAT they for whom Christ died , have a right to the things which he Purchased thereby , ( that is an actual Right , for so men may have , to what they have not in actual Possession ) is no singular Conception of mineOur Divines freely express themselves to this Purpose . Even the Commender , and Publisher of Grotius his Book of Satisfaction , learned Vossius himself , Affirmeth , That Christ by his Death Purchased for us a double Right : First , a Right of escaping punishment , and then a Right of obtaining the Reward . By the way , I cannot close with his Distinction in that place , of some things , That Christ by his Life , and Death , purchased for us , and other , that he daily bestoweth : for the things he daily bestoweth , are of them , which by his Death he purchased . My Expressions then alone are not subject to the Consequences charged on them , for Asserting a right to Life , and Salvation in them for whom Christ Died , even before beleeving . Yea , some have gone farther , and Affirmed , That those for whom Christ died , are in some manner restored into saving favour . Not to mention some of them , to whose Judgment Mr Baxter seems to accede , who assert Vniversal Justification , and Restauration into Grace upon the Death of Christ : but I lay no weight on these things . To cleer my Thoughts in this Particular , Two things must necessarily be enquired into , and made out . 1 Seeing the Satisfaction , and Merit of Christ , do tend directly for the Good of them for whom he died , and that there is a distance , and space of Time , between that Death , and their Participation of the good things purchased therby , wherein lyeth , or in what resteth the Efficacy of that his Death , with the Principle of the certain Futurition , of the spiritual things so procured , which those for whom he died , shall assuredly in due time enjoy . 2 Wherin lies the Obligation unto Death , Hel , & Wrath , which before beleeving the Scripture Affirms to be upon the Elect , seeing Christ hath actually purchased for them freedom from these things : and this , without more a-do , will be cleered in the former . 1 For the first then , upon the Issue of the Death of Christ , something being supposed in God beyond his meer Purpose , of which before , somethings being actually procured , and purchased by it , which yet they for whom they are so purchased , neither do , nor possibly can upon the Purchase immediately possess , and enjoy : It is enquired , Wherein resteth the Efficacy of his Death , which in due Time causeth the making out of all those spiritual Blessings , which by it are so procured . Now this must be either in those for whom he Died , or in Himself as Mediator , or in his Father who sent him . 1 That it is not in them for whom he Died , is apparent : Upon the Death of Christ , in Purpose , and Promise , when first its Efficacy took place . they were not : I mean actually Existent : True ! They were Potentially in the Purpose of God : but will that make them a meet subject for the Residence of this Right , and Merit whereof we speak ? as is the Thing , such are all its Affections , and Adjuncts : but possible , if it be no more . This is something actual whereof we speak . 2 That it is not in Christ as Mediator , is no less evident . He that makes Satisfaction , and he to whom it is made , he who Meriteth any thing , and he at whose hands he Meriteth it , must be distinguished . The second Person under the Notion of performing the work of Mediation , receiveth not Satisfaction . The Power Christ receiveth of the Father , because he is the Son of Man , to give eternal Life to those given him of his Father , is of latter Consideration to that we have in hand , being a Result , and Consequence thereof . 3 It must therefore be in the Father , or God , as receiving Satisfaction . Of all the Attributes of God where this may be placed ( to speak after the manner of men ) one of these Four must needs be the proper seat of it : 1 His Power . 2 His Will . 3 His Justice . 4 His Truth . 1 , His Power , and then it must be , not that God hath any addition of Power , for that cannot be to him who is Omnipotent ; but that a Way is made for the Exercise of his Power , which before by somewhat from himself was shut up . And as some suppose it is no otherwise . That whereas the Lord could not make out Grace , and Favour unto Sinners because of his Justice necessarily enclining him to their punishment , and destruction . Now that Justice being satisfied in Christ , he can collate any spiritual Blessings upon them , as he seeth good . But this I have Disproved elsewhere , and Manifested . 1 That the foundation of this Apprehension , ( being an impossibility in God to forgive sin , without Satisfaction , because of the contrariety of it to the Properties of his nature ) is a groundless Assertion . And , 2 The foundation of God , in sending his Son to die for his Elect is oppugned hereby . And it , 3 Is destructive to all the proper Fruits , and Effects of the Death of Christ , &c. Lib. 2. Cap. 2. 2 , In the Will of God , it seems that the Merit and Fruits of the Death of Christ , whereof we treat seem better to be treasured : and from hence it is , That he can Will , or Willeth to us the Good things purchased by it . But , 1 That the Will of God should by the Death of Christ be changed into any other Habitude then what it was in before , was before disproved . 2 That now God can Will Good things to us , holds out the enlargement of his Power as to the acting thereof , mentioned above , rather then any thing properly belonging to the Will of God . 3 Gods Willing Good things to us , it cannot consist in : his willing of a thing is operative of it : it is his Efficacious Energetical Will whereof we speak . When he actually willeth Grace , we have Grace : and when he Willeth Glory , we have Glory : but that concerning which we speak , is Antecedent to the actual making out of Grace , and Glory to us , being the procuring cause of them ; though not of that Act of the Will of God , whereby they are bestowed . His Justice , and Truth only remain . For Justice , that which is Commutative properly , with one Consent is removed from God . Who hath given first unto him , and it shall be rendered unto him again . Neither is distributive Justice to be supposed in him , antecedent to some free engagement of his own . Where no Obligation is , there cannot be so much as distributive Justice properly . All Obligation from God to the Creature , is from his own free engagement : otherwise he stands in no Relation to it , but of absolute Dominion , and Sovereignty . All the Justice of God then ( we consider not the universal Rectitude of his nature , but ) in reference to the Creature , is Justitia regiminis . Psal. 33. 4 , 5. 1 Joh. 1. 5. and therefore must suppose some free Constitution of his Will . This then rightly considered , do I Affirm to be affected with the Merit of Christ : There I place the procuring Efficacy thereof , whence it is , That all the Fruits of it are made out unto us . But this in due order . The first Thing of immediate Concernment hereunto , is the Covenant of the Father with the Son : the free engagement of God , to do such and such things for Christ , upon the performance of such other things to him appointed . This is the foundation of the Merit of Christ as was before declared . Hence is distributive Justice ascribed to God , as to this thing . It is righteous with him being engaged by his own free Purpose and Promise , to make out those things , which he appointed to be the Fruit and Procurement of the Death of Christ . And from thence it is , that all the things purchased by the Death of Christ , become due to those for whom he died : even from the Equity attending this Justice of God . Herein also his Truth hath a share : By his Truth , I understand his Fidelity and Veracity in the performance of all his engagements . This immediately attends every Obligation that by any free Act of his Will , God is pleased in his Wisdom to put upon himself : and is naturally under Consideration before that distributive Justice whereby he is inclined to the Performance it self of them . This then is that I say ; God by free Purpose and Compact , making way for the Merit of Christ , which absolutely could be none , is obliged from the Veracity and Justice , which attends all his Engagements , to make out as in his infinite Wisdom shall seem meet ; all those things which he hath set , appointed , and proposed as the Fruit and Purchase of his Death , unto all them for whom he died . And in This , rests the Merit of Christ . Here Two things may be observed ; 1 What we ascribe to the Merit of Christ : viz. The Accomplishment of that Condition , which God required to make way , that the Obligation which he had freely put upon himself , might be in actual force . And so much , ( how rightly , I leave to himself to Consider ) doth Mr Baxter assign to our own works : Thes. 26. p. 140. 2 The mistake of those who wind up the MERIT of Christ , as affecting God ( if I may so speak ) unto a Conditional Engagement , viz. That we shall be made Partakers of the Fruits of it , upon such and such Conditions , to be by us fulfilled . For , 1 All such Conditions ( if spiritual Blessings ) are part of the Purchase of the Death of Christ : and if not , are no way fit to be Conditions of such an Attainment . 2 It cannot be made apparent how any such Conditional stipulation can be ascribed unto God . That God should engage upon the Death of Christ , to make out Grace and Glory , Liberty and Beauty , unto those for whom he died , upon CONDITION they do so , or so . 1 Leaves no proper place for the Merit of Christ . 2 Is very improperly ascribed unto God . Lawyers tell us , That all stipulations about things future , are either sub Conditione , or sub Termino . Stipulations or Engagements upon CONDITION . that are properly so , do suppose him that makes the Engagement to be altogether uncertain of the Event thereof . Stipulations sub Termino , are absolute to make out the things engaged about , at such a Season . Upon the very Instant of such a Stipulation as this , an Obligation follows as to the thing , though no Action be allowed to him to whom it is made , until the Term and Time appointed be come . In those Stipulations that are under CONDITION , no Obligation ariseth at all from them , it being wholly uncertain whether the Condition will be fulfilled or no . Only in Two Cases doth such an Engagement bring on an immediate Obligation . 1 If the Condition required be in things necessary and unalterable : As if Cajus should engage himself into Tilius to give him an 100. l. for his House on the morrow if the Sun shine : here ariseth an immediate Obligation ▪ and it is the same as if it had been conceived only sub Termino , without Condition at all . 2 If by any means , he that makes the Stipulation , knows infallibly , that the Condition will be fulfilled , though he to whom it is made , knows it not . In this Respect also , the Stipulation sub Conditione , introduceth an immediate Obligation , and in that regard , is co-incident with that which is only sub Termino . Wheither an Engagement upon Condition properly , without the former Respects , that is a Stipulation to an Event dubious and uncertain , can be ascribed unto God , is easie to determine . To Assert it , oppugnes the whole nature of the Deity , and over-throws the Properties thereof , immediatly and directly . All other Stipulations under Condition are co-incident ( as I said before ) with that which is sub Termino only , from whence ariseth an immediate Obligation for the performance of the thing stipulated about ; though there be not an immediate Action granted him unto whom it is made . Surely they are wide , ( if not very wild ) who Affirm , That all the Stipulations on the part of God upon the Death of Christ are upon a Condition , which himself knows to be impossible for them to perform to whom they are made , which amongst wise men are alwayes accounted Nugatory and Null . This being then so vain , I say that the Merit of Christ flowing from the free purpose and Compact of God , resteth on his Justice thence also arising , fixing thereon an Obligation to make out all the Fruits of it , unto them for whom he died , sub Termino only ; whereby a present right is granted them thereunto , though they cannot plead for present Enjoyment . CAP. XI . More particularly of the State and Right of them for whom Christ died , before Beleeving . THE former Assertions about the Merit of Christ , being in some measure cleered , we may hence have light into the State and Condition of those for whom Christ died in their several Generations before Beleeving . To make this the more fully appear , we must distinguish between their present State or Possession , and their present right . Their State is not changed , because all the procurements of the Death of Christ , are to be made out unto them by vertue of a Stipulation sub Termino , that Term or Season being not come . So that still in present actual state , I leave them as before , not Justified , not Sanctified , not entred into Covenant . Right also is twofold : 1 In re , as the Father hath a right to his Estate . And this Jus in re , holds , though the Estate be unjustly , or forcibly detained from him . 2 Ad rem , so the Son hath a Right to the Estate of his Father , being to enjoy it at his Death . The first right is presently actionable upon any detainment : the latter not so . The first , we do not ascribe to the Elect in this Condition , viz. That which is in re , and instantly actionable ; but that which is ad rem , and sub termino . This being That which I Aimed at , and being by Mr Baxter Opposed , I will further Consider it , that it may appear whether any thing in this Assertion be justly blamable . I said , That by the Death of Christ , we have actual Right to the good things purchased by that Death : That Right which is not actual ( to speak a word to that Term ) is not . The Contradistinct Affection hereunto , is Potential . And this is totally destructive to the Nature of a Right . All Right is actual , or not at all . To evince the main Assertion ; I shall , 1 , Shew the Nature and Quality of this Right . 2 , The Bottome or Foundation of it ; And 3 , Prove the Thesis . 1 By Right I understand , Jus in general , now jus est , quod justum est : Aug. in Psal. 144. sub . Fon. That is right , which it is just should be . And Quiquid rectum est , justum est : A●sel . de verit . Cap. 13. it is just , all that should be , which hath a Rectitude in it self . Farther ; What this justum is , Aquinas tells you , 22. ae . q. 57. a. 1. c. justum est quod respondet secundum aliquam aequalitatem alteri . Then a thing is just when it stands in some aequality unto those things whereunto it relates . And this Aequality or Adaequation of things is Twofold . 1 That which ariseth from the Nature of the Things themselves : As an Eye for an Eye , a Tooth for a Tooth , &c. 2 That which ariseth from a Proportion condescended unto , by Condict , Agreement , Covenant , or Common Consent . Dupliciter est aliquid adaequatum : uno modo ex natura ipsius rei : alio modo cum est Commensuratum ex condicto sive ex commune placito : Aqui. In the first Sense , as to a Right that should accrew unto the Creatures in respect of God , from the Commensuration of the things themselves , we shewed before that it cannot be . It must be from some grant , Compact , Covenant , or the like , from whence a Right in Reference to the Faithfulnesse or Righteousnesse of God , may arise . The Right then whereof we speak , which they for whom Christ died , have to the things which by his Death are procured , consists in that Equity , Proportion , and Equality , which upon the free Compact , Constitution , and Consent of God the Father , is , between the Death of Christ and their Enjoyment of the Fruits of that Death . It is just and equal , that they should enjoy the Fruits of his Death in due time . Neither is the Right of any Man , to any Thing , any more , but such a Frame and Order of things , that it is just either from the Nature of the Things themselves , or from common Consent and Agreement , That he should enjoy that thing . This is the Right whereof we speak : which in their sense the very Socinians grant . Christus Jus quoddam ad obtinendam remissionem peccatorum & salutem ( morte sua ) nobis dedit . Crellius , adu . Groti . Cap. 1. 2 : For the Foundation of this Right : Seeing that before the Consideration of the Death of Christ ( as was declared ) it is not , from thence it must needs be , nothing of any likelihood to be such a Foundation being co-incident therewithal . Now whereas in the Death of Christ Two things are Considered : 1 The Satisfaction ; And 2dly the Merit thereof ; it may be enquired after , under whether Respect this right relates thereunto . 1 The Satisfaction of Christ tends in all that it is , to the Honor and Reparation of the Justice of God . This then in its utmost extent and Efficacy , cannot give ground to build such a Right upon . The ultimate Effect of Satisfaction , may be accomplished , and yet not the least right to any good thing Communicated to them for whom this Satisfaction is made . The good things attending the Death of Christ may be referred unto two heads : The Amotion of Evil , and the Collation of Good . For the First , The Amotion of Evil , the taking that from us , that it may not grieve us , and subducting us from the Power and Presence thereof , it is immediatly aimed at by Satisfaction . That the Curse of the Law be not executed , That the Wrath to come be not powred out , is the utmost reach of the Death of Christ considered as Satisfactory . Yea in it self , as only such , it proceedeth not so far , as to give us a Right to escape these things , but only presents that to the Justice of God , whereby it may be preserved in all its Glory , Severity , and exact Purity , though these things be not inflicted on us . This I say I conceive to be the utmost Tendency of the Death of Christ as Satisfactory . That Condemnation cannot possibly de facto follow where such Satisfaction hath been made , is immediatly from the Equity of Justice so repaired as above . For Positive good things , in Grace and Glory by Satisfaction alone , they are not at all respected . 2 , There is the Merit of the Death of Christ , and that Principally intendeth the Glory of God in our enjoying those good things whereof it is the Merit or desert . And this is the Foundation of that Right whereof we treat . What Christ hath Merited for us , it is just and equal we should have ; that is , We have Right unto it : and this before Beleeving . Faith gives us actual Possession as to some Part , and a new Pactional right , as to the whole ; but this Right , or that equalling of things upon divine Constitution ( Jus est operatio illa qua sit aequalitas : Pesant . in Tom. 22. ae . q. 57. ) whereby it becomes Just and Right that we should obtain the things Purchased by it , is from the Merit of Christ alone . What Christ hath Merited is so far granted , as that they for whom it is so Merited have a Right unto it . The Sum then of what we have to prove , is , That the Merit of the Death of the Lord Jesus , hath according to the Constitution of the Father , so procured of him the good things aimed at , and intended therby , that it is Just , Right , and Equal , that they for whom they are so procured , should certainly and infallibly enjoy them at the appointed Season ; and therefore unto them they have an actual Right even before Beleeving ; Faith it self being of the number of those things so procured . All which I prove as followeth ; 1 , The very Terms before mentioned , enforce no less . If it be justum before their Beleeving , that those for whom Christ Died , should enjoy the Fruits of his Death ; then have they even before Beleeving , jus , or a right thereunto : for jus est quod justum est : That it is right and equal that they should enjoy those Fruits is manifest . For. 1 : It was the Engagement of the Father to the Son upon his undertaking to die for them , that they should so do . Isa. 53. 10 , 11 , 12. 2 : In that Undertaking , he Accomplished all that was of him required . Joh. 17. 4. 2 ; That which is Merited and Procured for any one , thereunto he for whom it is procured , certainly hath a Right . That which is obtained for me is mine in actual right , though not perhaps in actual Possession . The thing that is obtained , is granted by him of whom it is obtained , and that unto them for whom it is obtained . In some sense or other , that is a man's , which is procured for him . In saying it is procured for him , we say no less . If this then be not in Respect of Possession , it must be in Respect of Right . Now all the Fruits of the Death of Christ are obtained and procured by his Merit for them , for whom he died . He OBTAINS for them eternal Redemption . Heb. 9. 12. purchasing them with his own Blood . Act. 20. 28. Heb. 2. 14. 1 Pet. 1. 18. Gal. 1. 4. Rev. 14. 3 , 4. The very Nature of Merit described by the Apostle , Rom. 4. 4. infers no less . Where Merit intercedes , the Effect is reckoned as of debt : That which is my due debt , I have a Right unto . The Fruits of the Death of Christ , are the Issues of Merit , ( bottomed on Gods gracious Acceptation ) and reckoned as of debt . He for whom a Ransome is paid , hath a Right unto his Liberty by vertue of that Payment . 3 : 2 Pet. 1. 1. The Saints are said to obtain precious Faith through the reghteousness of God . It is a righteous thing with God , to give Faith to them for whom Christ died ; because thereby they have a Right unto it : Faith being amongst the most precious Fruits of the Death of Christ , by vertue thereof , becometh their due for whom he died . 4 : The Condition of Persons under Merit , and de-Merit , in respect of Good or Evill is alike . The Proportion of things requires it . Now men under de-Merit are under an Obligation unto Punishment : and it is a righteous thing with God , to recompence tribulation unto them : 2 Thess. 1. 6. It being the judgement of God that they who do such things are worthy of death : Rom. 1. 32. They then who are under Merit , have also a Right unto that whereof it is the Merit . It is not of any force to say , That they are not under that Merit , but only upon Condition . For this is , 1 , False : 2 , With God this is all one as if there were no Condition at the Season and Term appointed ; for the making out the Fruit of that Merit , as hath been declared . Neither yet to Object , That it is not their own Merit , but of another which Respects them : That Other being their Surety , doing that whereby he Merited only on their behalf ; yea in their stead , they dying with him : though the same in them could not have been Meritorious : they being at best , meer men ; and at worst , very sinful men . 5 : A Compact or Covenant being made of giving Life and Salvation upon the Condition of Obedience to certain Persons , that Condition being compleatly fulfilled as it was in the Death of Christ , Claim being made of the Promise , according to the Tenure of the Compact , and the Persons presented for the Enjoyment of it , surely those Persons have an Actual Right unto it : That all this is so , see Isa. 49. 2 , 3 , 4 , 5 , 6 , &c. Psal. 2. 2. 4 , 5. Isa. 53. 10 , 11 , 12. Joh. 17. 3. & 2. 21. Heb. 2. And so much for this also , concerning the Issue of the Death of Christ , and the Right of the Elect to the Fruits of it before Beleeving . CAP. XII . Of the way whereby they actually attain and enjoy Faith and Grace , who have a Right thereunto by the Death of Christ . THE Way and Causes of bestowing Faith on them , who are under the Condition before described , is the next thing to be enquired after . What are the Thoughts of God from Eternity concerning those for whom Christ was to die , with the State they are left in , in relation to those Thoughts ; as also what is the Will of God towards them , immediatly upon the Consideration of the Death of Christ , with the Right which to them accrews thereby , being Considered , it remaineth ( I say ) that we declare the Way and Method whereby they obtain Faith through the righteousness of God . And here we must lay down certain POSITIONS . As ; 1 , Notwithstanding the Right granted them for whom Christ died , upon his Death , to a better State and Condition in due Time , ( that is in the Season , suiting the Infinitly-Wise-Sovereignty of God ) yet as to their present Condition in point of Enjoyment , they are not actually differenced from others : Their Prayers are an abomination to the Lord , Prov. 28. 9. all Things are to them unclean , Tit. 1. 15. they are under the Power of Satan , Eph. 2. 2. in bondage unto death , Heb. 2. 14. Obnoxious to the Curse , and Condemning power of the Law in the Conscience , Gal. 3. 13. having sin reigning in them , Rom. 6. 17. &c. 2 , What spiritual Blessings soever are bestowed on any Soul ( I mean peculiarly distinguishing Mercies and Graces ) they are all bestowed and collated for Christs sake : That is , They are purchased by his Merit , and procured by his Intercession thereupon . That supernatural Graces cannot be traduced from any natural Faculty , or attained by the utmost Endeavour of Nature , howsoever affected with outward advantages , I now take for granted . These things I looked upon as the free-gifts of Love : So the Scripture , Joh. 15. 5. 2 Cor. 3. 5. Eph. 2. 8. 1 Cor. 4. 7. Eph. 2. 10. Mat. 11. 25 , 26. Act. 16. 14. &c. Now the Dispensation of all these , as it is through Christ , so they are for Christ . On whomsoever they are bestowed it is for Christs sake : For Instance , Peter and Judas are Unbeleevers . Faith is given ( for Faith is given ) to Peter , not to Judas . Whence is this difference ? Presupposing Gods Sovereign discriminating Purpose , the immediate procuring Cause of Faith for Peter , is the Merit of Christ . To us it is given on the behalf of Christ to beleeve on him : Phil. 1. 20. We are blessed with all spiritual Blessings in him : Eph. 1. 3. Whatsoever is in the Promise of the Covenant is certainly of his procurement ; for therefore he is the Surety , Heb. 7. 22. And his Bloud , ( the Ransome he paid ) is the Bloud of the Covevenant : Mat. 26. 28. Whereby all the Promises thereof , become in him Yea , and in him Amen , 2 Cor. 1. 20. And whether Faith be of the Blessings of the Covenant , and Conclude in the Promise thereof or no ; let the Scripture be Judge . Jer. 31. 31 , 32. Ezek. 36. 26. Heb. 8. 9 , 10 , 11. Furthermore , What we have through him , we have so him . All these things , being made out on this Condition , that he should make his Soul an Offering for sin , Isa. 53. 10 3 , That all the procurements of the Death of Christ in the behalf of his , are to be made out by vertue of a Stipulation sub termino : or in respect of their actual collation and bestowing , they are to be made out in the season limited and appointed by the Will of the Father . Of this before . 4 , No Blessing can be given us for Christs sake , unless in Order of Nature , CHRIST be first reckoned unto us . Here I must do two things ; 1 Declare what I mean by reckoning Christ unto us : And then , 2 Prove the Assertion as laid down . Gods reckoning Christ , in our present sense , is the imputing of Christ unto ungodly unbeleeving Sinners for whom he died , so far , as to account him theirs , to bestow Faith and Grace upon them for his sake . This then I say , at the Accomplishment of the appointed time , the Lord reckons and accounts and makes out his Son Christ , to such and such Sinners , and for his sake , gives them Faith , &c. Exercising of Love actually in the bestowing of Grace upon any particular soul , in a distinguishing manner , for Christs sake , doth suppose this accounting of Christ to be his , and from thence he is so indeed : which is the present Thesis , and may be proved . For : 1 ; Why doth the Lord bestow Faith on Peter , not on Judas ? Because Christ Dying for Peter , and purchasing for him the Grace of the Covenant , he had a Right unto it , and God according to his Promise bestowed it : With Judas , it was not so . But then , Why doth the Lord bestow Faith on Peter at the 40th yeer of his Age , and not before , or after ? Because then the Term is expired , which upon the Purchase , was by the Counsel of Gods Will prefixed to the giving in , the beginning of the thing Purchased unto him . What then doth the Lord do , when he thus bestoweth Faith on him ? For Christs sake ( his Death procuring the Gift , not moving the Will of the Giver ) he creates Faith in him , by the way and means snited to such a work . Eph. 1. 18 , 19. Chap. 2. 1 , &c. If then this be done for Christs sake , then is Christ made ours , before we beleeve . Else , Why is Faith given him at this instant for Christs sake , and not to another , for whom also he died ? That it is done then , is , because the appointed time is come ; that it is done then for Christ , is because Christ is first given to him . I cannot conceive how any thing should be made out to me for Christ , and Christ himself not be given to me ; he being made unto us of God , Righteousness . 1 Cor. 1. 30. 2 The Apostle holds out this very Method of the Dispensation of Grace , Rom. 8. 32. He that spared not his Son , but delivered him up to Death for us all , how shall he not with him freely give us all things ? First Christ is given for us , then to us , then with him ( he having the preheminence in all things ) all things : and this being , also , for him , ( Phil. 1. 29. ) he is certainly in the Order of Nature given in the first place . He being made ours , we receive the Atonement by him , Rom. 5. 11. How Christ is said to be received by Faith , if he be ours before Beleeving , is easily resolved . Christ is ours before and after Beleeving in a different sense . He who is made ours , in an Act of Gods Love , that for him we may have Faith , may be found and made ours in a Promise of Reconciliation by Beleeving . I offer also , Whether Absolution from the guilt of sin , and obligation unto death , though not as terminated in the Conscience for compleat Iustification , do not proceed our actual Beleeving . For , What is that Love of God which through Christ is effectual to bestow Faith upon the Unbeleeving ? And how can so great Love in the actual exercise of it producing the most distinguishing Mercies , consist with any such Act of Gods Will , as at the same instant should bind that Person under the Guilt of sin ? Perhaps also this may be the Iustification of the ungodly mentioned , Rom. 4. Gods absolving a Sinner in Heaven , by accounting Christ unto him , and then bestowing him , upon him , and for his sake enduing him with Faith to beleeve . That we should be blessed with all spiritual blessings in Christ , and yet Christ not ours in a peculiar manner before the bestowing of those blessings on us , is somwhat strange . Yea he must be our Christ , before it is given to us for him to beleeve : Why else is it not given to all others so to do . I speak not of the supream distinguishing Cause , Mat. 11. 25 , 26. but of the proximate procuring Cause , which is the bloud of Christ . Neither yet do I hence assert compleat Justification to be before beleeving . Absolution in Heaven , and Justification differ as part and whole . Again , Absolution may be considered , either as a pure Act of the Will of God in it self , or as it is received , beleeved , apprehended , in , and by the soul of the Guilty . For Absolution in the first sense , it is evident it must proceed beleeving : as a discharge from the Effects of Anger , naturally proceeds all Collation of any fruits of Love , such as is Faith . Object . But if God account Christ unto , and bestow him upon a Sinner before Beleeving , and upon that Account , absolve him from the Obligation unto Death and Hell which for sin he lies under , what wants this of compleat Justification ? Answ. Much every way . 1 It wants that Act of pardoning Mercy ( on the part of God ) which is to be terminated and compleated in the Conscience of the Sinner ; this lies in the Promise . 2 It wants the Hearts perswasion concerning the Truth and Goodness , of the Promise , and the Mercy held out in the Promise . 3 It wants the Souls rolling it self upon Christ , and receiving of Christ , as the Author and Finisher of that Mercy , an Al-sufficient Saviour to them that beleeve . So that by Faith alone we obtain and receive the forgiveness of sin : for notwithstanding any antecedent Act of God concerning us , in and for Christ , we do not actually receive a compleat Soul-freeing discharge until we beleeve . And thus the Lord Christ hath the preheminence in all things . He is the Author and finisher of our Faith . This then is that which here we assign unto the Lord . Upon the Accomplishment of the appointed Season , for the making out the fruits of the Death of Christ unto them for whom he died , he loves them freely , sayes to them , Live , gives them his Son , with , and for him , all things , bringing forth the choicest Issue of his being reconciled in the bloud of Jesus , whilest we are Enemies , and totally alimated from him . It will not be requisite at all , ( as to our purpose in hand ) to make particular enquiry into the State and Condition of them towards whom such are the Actings of God as we before described . What it is that gives them the first real alteration of Condition and distinguishment from others , I have now no occasion to handle . So far as Advantage hath been offered , I have laboured to distinguish aright those things , whose Confusion and mis-apprehension lies at the bottome of very many dangerous Mistakes : How the forgoing Discourse may be accommodated and improved for the Removeal of those Mistakes , I shall leave to the Consideration of others . CAP. XIII . The Removal of sundry Objections to some things formerly taught , about the Death of Christ : Vpon the Principles now delivered . HAving fully declared not only what was my Intendment in the Expressions so exceedingly mistaken by Mr Baxter , as hath in part already been made manifest , and will instantly more fully appear ; I shall now take a view of what is Imposed on me as my Judgement , and the Opposition made thereunto , so far as may be needful for the cleering of the One , and removing of the Other , at least in what they may really concern what I did deliver in the Treatise impugned . In Page 146 of his Apendix Mr Baxter endeavours to vindicate a Thesis of his from some Exceptions , that he was by his friend pointed to , unto which it seemed liable and Obnoxious . The Thesis he layes down , is , That no man is actually and absolutly Justified upon the meer payment of the debt by Christ , till they become beleevers . Against this Article ( as he calls it ) he produceth some Objections of Maccovius , censuring his Assertions to be senseless , his Positions strange and abhored , his Arguments weak and ineffectual ; with some other Expressions to the same purpose . 1 , I am now by the Providence of God in a Condition of Separation from my own small Library , neither can I here attain the sight of Maccovius Disputations ; so that I shall not at all interpose my self in this Contest ; only I must needs say . 1 I did not formerly account Maccovius to be so senseless and weak a Disputant as here he is represented to be . 2 , That for Mr Baxters Answer to that Argument ( where the Debt is paid , there Discharge must follow ; by Asserting the Payment made by Christ to be refusable , and the Interest of sinners in that Payment to be purely upon the performance of a Condition . I have fully before in both parts of it Demonstrated to be weak , and inconsistent with it self , and Truth . That the Interesting of Sinners in the Payment made by Christ , at such and such a Season , is from the Sovereignty of God , and his free Engagement sub Termino for this End ; hath been also fully manifested . But Secondly , Mr Baxter Affirms , That to these Arguments of Maccovius , Mr Owen addes some in the place against Grotius whereunto he was referred . To what End , you will say , doth Mr Owen adde these Arguments ? Why to prove that men are actually , and absolutly , Justified upon the meer Payment of the Debt by Christ before beleeving . But , Fidem tuam ! Is there any one Argument in my whole Book used to any such purpose ? Do I labour to prove that which I never Affirmed ? never thought ? never beleeved ? In what Sense I Affirmed that by the Death of Christ , we are actually , and ipso facto , delivered from Death ( that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , we have in due time , the time appointed , free and full Deliverance thereby , without the Intervention of any Condition on our part , not absolutly procured for us by his Death ) I have before declared . How much this comes short of actual and absolute Justification , I need not now mention : I shall therefore only so far Consider the Answers given by Mr Baxter ; as they may seem to impair or entrench upon the main Truth I Assert , and that in the Order by him laid down . These ( saith he ) Mr Owen layeth down . 1 By Death he delivereth us from Death . Answ. Not immediatly , nor absolutly , nor by his Death alone , but by that as a Price , supposing other Causes on his part , and Conditions on ours , to concur before the actual Deliverance . Reply . 1 To what End I mention that place of the Apostle was before declared : 2 By the Death of Christ we are immediatly delivered from Death with that Immediation which is proper to the Efficiency of Causes , which produce their Effects by the way of Moral procurement : that is certainly , without the Intervention of any other Cause of the like kind : And , 3 Absolutly , no Condition being interposed between the Cause and the Effect , Christs Death , and our total Deliverance , but such as is part of our Deliverance , and solely procured by that Death : Though that Death of Christ be not considered as alone , that is separated from his Obedience , Resurrection , and Intercession , when the Work of Redemption is assigned to it in the Scripture . 4 By the Death of Christ as a Price : I suppose you understand his Purchase , as well as his Payment ; his Merit , as well as his Satisfaction ; or else this is a false Notion of the Death of CHRIST , as the Cause of our Deliverance . 5 All other Causes concurring on the Part of Christ for our Deliverance , are 1 Either not of the same kind with his Death ; Or , 2 Bottomed on his Death , and flowing from thence ; so that summarily all may be resolved therinto . 6 The Conditions on our Part , in the Sense intended , are often mentioned , never proved ; nor I am perswaded will never be . But he Addes : 2 He saith the Elect are said to die , and rise with Christ . Answ. 1 Not in respect of time , as if we died and rose at the same time , either really , or in Gods esteem . 2 Not that we died in his Dying , and rose in his Rising . But , 3 It is spoken of the distant mediate Effects of his Death , and the immediate Effects of his Spirit on us , Rising by Regeneration to Union and Communion with Christ . So he . Reply . 1 I pass the 1 , and 2 , Exceptions , notwithstanding , that of Gods not esteeming of us as in Christ upon his Performance of the Acts of his Mediation for us , might admit of some consideration . 2 The Inference here couched , That these things are the immediate Effects of Christs Spirit on us , therefore the distant and mediate Effects of his death for us , is very weak and unconcluding . The death of Christ procureth these things as a Cause Moral and Impelling : the Spirit worketh as an Efficient , and therefore the same thing may be the immediate Effect of them both , according to their several kinds of Efficacy . And so indeed they are . Our actual Conversion , the Efficient whereof is the Spirit , is the immediate procurement of the Merit of Christ : see this at large in my Treatise opposed . I know not any man that hath run out into more wide mistakes about the immediate Effects of the death of Christ , than Mr Baxter , who pretends to so much Accurateness in this Particular . 3 He saith ( ads Mr Baxter ) Christ hath redeemed us from the Curse , being made a Curse for us . Answ. I explained before how far we are freed by Redemption : He hath restored us , that is , paid the price , but with no intent that we should by that Redemption , be immediately or absolutely freed . Yet when we are freed , it is to be ascribed to his death as the Meritorious Cause , but not as the Only Cause . Reply . 1 A being freed so FAR , or so far , by Redemption , and not wholly , fully , or compleatly , what ever men may explain , the Scripture is wholly silent of . 2 That Christ in paying a price , had no intent that those he paid it for , should be immediatly or absolutely freed , is crudely enough asserted . 1 Of the immediateness of their Delivery , I have spoken already . It hath as strict an Immediation as the Nature of such Causes and Effects will bear . 2 If he intended not that those for whom he died should be absolutly freed , then either he intended not their freedom at all , and so the Negation is upon the term freed : or the Negation of his Intention is only as to the qualification , absolutly , and so his Intention to free them is Asserted , and the Affection of absolutness in that Intention , only denyed . If the First be meant ; 1 It is contrary to innumerable express Testimonies of Scriptures . 2 It renders the Son of God , dying with no determinate End , or designed Purpose at all , in Reference to them for whom he dyed : A thing we would not ascribe to a Wise man , in a far more easie Undertaking . If the Second : 1 I desire to know , What is this Intention here assigned to our Saviour ? He payd a Price , or Ransom for us , he bought and purchased us by his blood , to be a peculiar People to himself ; he redeemed us from the Curse and Wrath due to us , that we may be conditionally freed . All things intended under Condition , are as to their Accomplishment uncertain . The Condition may be fulfilled , or it may not be fulfilled ; and therefore the thing intended thereon , can have no certainty as to its Accomplishment , in the mind of the Intender . This then is That which is ascribed to the Lord Jesus : Making his Soul an Offering for sin , laying down his Life a ransom for Mercy , and tasting Death , to free the Children given him from Death , praying together that those for whom he died , might be partakers of his Glory ; yet was altogether uncertain whether ever any one of them , should at all partake of the Good things , which in his whole undertaking of Mediation , he aimed at . Thus is he made a Surety of an uncertain Covenant , a Purchaser of an Inheritance perhaps never to be enjoyed , a Priest Sanctifying none by his Sacrifice , &c. 2 Is the Accomplishment of this Condition , upon which freedom depends in the Intention of Christ , certain in his mind , under that Intention ? I ask then , Whence that Assurance doth accrew ? Is it from his foresight of their good using their Abilities to fulfil the Condition to them prescribed ? See then , whither you have rolled this stone ! The Folly , and Absurdity of this , hath been long since sufficiently discovered . But is it from hence , because by his Death , he Purchaseth for them , the compleating of that Condition in them ? Thus , he payes a Price with Intention that those for whom he payes it , shall be freed , by enjoying that freedom under such a Condition as he procures for them ; and thereupon knows , That at the appointed time , it shall be wrought in them . What differs this in the Close from absolute freedom ? Further : Feign some of them for whom Christ died to fulfil this Condition , others not ; and it will be more evident , That the greatest uncertainty possible , as to the Issues of his Death , must be assigned to him in his dying . The pretence of an effectual discriminating purpose of free Grace , following the Purpose of giving Christ , promisuously for all , will not salve the Contradictions of this Assertion . But the Truth is , This whole figment of Conditional freedom , is every way unsavoury : That very thing which is assigned for the Condition of our freedom , being it self the chiefest part of it : the whole indeed as here begun : Potential , Conditional , not actual , not absolute Issues and Effects of the Death of Christ , have been abundantly disproved already . That which follows in Mr Baxter from Page 152 , unto page 155. Chap. 19. belongs not to me : being only a Declaration of his own Judgement about the things in hand : wherein , although many things are not only incommodiously expressed , to suit the un-Scriptural Method of these Mysteris which he hath framed in his mind , but also directly opposite to the Truth ; yet I shall not here meddle with it , refering them who desire Satisfaction in this Business , to a serious Consideration of what I have above-written to this purpose . Page 155. C. 20. he returns to the Consideration of My Assertion concerning our Deliverance ipso facto , by the bloud of Christ : And tells you , I do not understand Mr Owen his meaning : for he saith , That Christ did actually , and ipso facto , deliver us from the Curse and Obligation ; yet we do not instantly apprehend and perceive it , nor yet possess it : but only we have actual Right to all the Fruits of his Death . &c. So he . Answ. The things of that Treatise were written with the Pen of a vulgar Scribe , that every one might run and read : whence then it should be , That so learned a man should not understand my meaning , unless from his own prejudice , I know not : However , I have now so fully delivered my Sense and Meaning as to these things , That I hope no place remaineth for Discreptation thereabout . But let us look a little into Mr Baxters Enquiry after that , which he professeth not well to understand : 1 ( Saith he ) Whether a man may fitly be said actually and ipso facto to be delivered and discharged , who is not at all delivered , but only hath a Right to deliverance : I doubt . Answ. To unriddle this , with most of the following Exceptions , and to Resolve his Doubt so far as I am concerned , as having administred occasion thereunto , I shall transcribe the place from whence these Difficulties are pretended to arise . The Passage is in Lib. 3. Cap. 7. of that Treatise , Page 140 , 141. as followeth : That actual freedom from the Obligation doth not follow the Satisfaction made by Christ , cannot be granted . For by his Death , he did deliver us from Death : and that actually so far , as that the Elect are said to Die and Rise with him : he did actually or ipso facto deliver us from the Curse , by being made a Curse for us . The hand-writing that was against us , even the whole Obligation was taken out of the way , and nailed to his Cross . It is true , all for whom he did this do not instantly actually apprehend and perceive it : which is impossible . But yet that hinders not ; but that they have all the Fruits of his Death in actual Right , though not in actual Possession : which last they cannot have until at least it be made known to them . As if a man pay a Ransom for a Prisoner detained in a forreign Country ; the very day of the Payment and Acceptation of it , the Prisoner hath Right to his Liberty , though he cannot enjoy it , until such time as Tydings of it is brought unto him , and a Warrant produced for his Liberty . So that , that Reason is nothing but a begging {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2dly , The Satisfaction of Christ by the Payment of the same thing that was in the Obligation , is no way prejudicial to that free Gracious Condonation of Sin so often mentioned . Gods Gracious Condonation of Sin , comprizeth the whole dispensation of Grace towards us in Christ : whereof there are Two Parts : 1 The laying of our Sin on Christ ; or making him to be Sin for us , which was meerly and purely an act of free Grace . 2 The Gracious imputation of the Righteousness of Christ to us : or making us the Righteousness of God in him ; which is no less of Grace and Mercy : However that Remission , Grace , and Pardon which is in God for Sinners , is not opposed to Christs Merits , but ours . He pardoneth all to us , but he spareth not his only Son : The freedom then of Pardon hath not its Foundation in any defect of the Merit or Satisfaction of Christ , but in Three other things : 1 The Will of God freely appointing this Satisfaction of Christ : Joh. 3. 10. Rom. 5. 8. 2 In a Gracious Acceptation of that decreed Satisfaction in our steads , so many , no more . 3 In a free Application of the Death of Christ unto us : Remission then excludes not a full Satisfaction by the solution of the very thing in the Obligation , but only the solution or Satisfaction of him to whom Remission is granted , &c. All that is here Affirmed , may be Reduced to these Heads : 1 Actual freedom from the Obligation is the immediate Fruit of the Death of Christ : understand such an Immediation , as I have often described . 2 Hence , Christ is said actually or ipso facto to deliver us , because our Deliverance which is to be accomplished sub Termino , is the infallible , absolute , immediate Issue and Product of what he did for us . Actual and ipso facto , are opposed to the Intervention of any such thing , as should make our Deliverance to be only Potential , or Conditional . 3 Those for whom Christ doth work this Deliverance , are not as to a simulty of time actually delivered : They neither enjoy , nor are acquainted with any such Deliverance until the appointed time be come , but have actual right thereunto , to possess it in due Season . This being the sum and plain Intendment of that place , I suppose there will not need any operous Endeavour to remove the Objections that are laid against it : And therefore to that before expressed , I say , Christ hath actually and ipso facto procured our Deliverance : Hence we have actual right unto it , but not actual possession of it : And where the difficulty of this should rest , I know not . Men may as oft as they please create Contradictions in their own minds , and entangle themselves with Doubts in the Knots which themselves have tyed . But , 2 ( Saith he ) Knowledge and Possession of a Deliverance are far different things . Answ. 1 He maketh them so , who plainly intimates , That the Reason why it is not apprehended , is , Because it is not possessed : and alwayes speaks disjunctively of them . 2 Besides , This Proposition of the distance of these Two , is not universally true , as I could easily demonstrate . 3 Our Knowledge therefore ( he ads ) doth not give us Possession : so that the Similitude sails : for it is the Creditors Knowledge and Satisfaction that is requisite to Deliverance : and our Creditor was not in a far and strange Country , but knew immediatly , and could either have made us quickly know , or turned us free before we had known the Cause . Answ. 1 Whether or no , or how far Knowledge gives us Possession , I shall not now Dispute : only considering in what sense Knowledge is here used ; and often in the Scripture , the Deliverance also spoken of , being such , as no small part thereof consists in this Knowledge , and without it ( in the seed at least ) is not , I cannot but say , That such kind of Affirmations in things of this weight , are very slender proofs : Yea further , Whereas the Enjoyment of this Deliverance is either as to the Being of it , or to the Comfort of it ; the Latter is given us by this Knowledge meerly , the Former consists therein mainly , Joh. 17. 3. 2 Similitudes are allowed their Grains to make them Current : But yet , as our Creditors Knowledge and Satisfaction is required to our Deliverance , so not that only ; but ours also , as to our actual Enjoyment of it . It is true , he could have made us quickly know it : but who hath been his Counsellour ? this is left to his Sovereign and free disposal , our Deliverance being Purchased to be made out in the season thereby appointed . But , That God could have made us free , before we knew the Cause , ( supposing his Constitution of the way of Salvation revealed in the Bloud of Jesus , which lies at the bottome of all these Disputes ) is a most Anti-Evangelical Assertion , and diametrally opposed to the whole way of Gods dealing with Sinners . But he addes , 4 Neither can it be understood how God can so long deny us the Possession of Heaven , if we had such actual absolute Right so long ago , which seems to me to express a jus ad rem , and in re . Answ. 1 I love not to enquire into the Reason of Gods actings , which are according to the Counsel of his own Will : and yet think it not very difficult to conceive how a Son is for a season kept as a Servant , though he be Heir of all . 2 He speaks as though this Deliverance lay all in Heaven , whereas it is here fully enjoyed on the Earth though not in all the degrees of the Fruits thereof . 3 If the Right wherof we speak were Jus in re , I see not well indeed how God could keep us from the Possession of it as Mr Baxter sayes : a man cannot be kept long from what he hath . But saith he , 5 If he mean a Right to future Possession , I do not see how Right and Possession should stand at so many yeers distance : To have Right to Gods favour , and Possession of that favour seem to me of neerer kin . Except he should think that Possession of favour is nothing but the Knowledge or feeling of it : And that Faith Justifieth only in loco Conscientia : but I will not Censure so hardly until I know . Answ. 1 If at so many yeers distance it may not be allowed , he had done well to express at how many it might . For my part , placing this Right upon the Purchase of Christ , ( as before , ) and Possession in the actual Enjoyment of the Fruits of that Purchase ; then refering the distance between them to the Good pleasure of God , who had granted and established that Right to an Enjoyment sub termino , I see no difficulty , no perplexity in this at all . 2 That no small portion of favour consists in a sense and knowledge of the kindness of God in its Actings terminated upon the Conscience , I must beleeve , whatever Mr Baxter be pleased to Censure . It is far more facile to give the hardest Censures , then to Answer the easiest Arguments . 3 The place where Faith Justifieth I am not so solicitous about , as the manner how : which of all other wayes commonly insisted on , I conceive not to be ; as it is our now Obedience : yet that in this Work , it looks further then the Conscience , I easily grant . The most of what is subjoyned to these Exceptions , is fully Answered in what went before . As much as possible , I shall avoid all Repetitions of the same things : Only whereas he Affirmeth , That to have Right to Justification , and to have Possession of it , is all one ; I must needs enter my Dissent thereunto : which may suffice until it be attempted to be put upon the Proof . If he shall say , That a Right to a future Justification at the day of Judgment , is the same with the Possession of present actual Justification , it is neither true , nor any thing to the Business in hand . In the Close , he shuts up this Discourse , and enters into another ; giving in his Thoughts about the immediate Effects of the Death of Christ : A matter wherein he pretends to great Accurateness , Censuring others , for not being able to distinguish aright of them , and so to spend abundance of labour in vain , in their Discourses thereabout . Particularly here he denyes ( and calls it A dangerous Errour to suppose ) That actual Remission and Justification are immediate Effects of his Death , or any Right thereunto , which he attempteth to prove by sundry Arguments . Of the Effects of the Death of Christ , and what Relation they all stand in thereunto , I have spoken at large before . Now because actual Remission is denyed to be an immediate Effect of the Death of Christ , and so a potential Remission not once mentioned in the Book of God is tacitely substituted in the Room thereof , and this also in Opposition to what I had Delivered , I shall briefly consider his Arguments , and so give an End to this Debate . Argum. 1 What Right soever God giveth unto men in things supernatural ( such as Justification , Remission , and Adoption ) he giveth it by his written Laws . But by these Laws he hath given no such thing to any unbeleevers , such as are the Elect before Conversion : therfore , &c. The Major is evident : Gods Decree giveth no man a Personal Right to the Mercy intended him . And for the Minor , no man can produce the Scripture giving to unbeleevers such a Right . Answ. 1 Taking the Laws of God in the strict and proper sense , and it is so far from being a Truth , That what Right God gives to any , he gives it by his written Laws ; that indeed the Laws of God give no Right to any one , concerning any thing , whether supernatural or otherwise . The End of the Law is not to give Right , but to exact Obedience : and that chiefly if not upon the sum , solely . The usual proper genuine signification of Gods Laws , being his revealed Will for our Obedience , I know not why Mr Baxter should bring them in , in the Latitude of his single Apprehension to be a Medium in an Argument . Hence , 2 Here is not a sufficient Annumeration of Causes ; the Promises of God are to be added , and those either made to us , or to any other for our Good . But , 3 That the Decree of God gives to no man a Right to the thing concerning which the Decree is , is so far from being a sufficient proof of the Major , That it is in it self very questionable , if not unquestionably false . That the Decree gives not being and Existence to the things concerning which it is , is an old Rule . That no Right should from it arise , unto that thing by vertue thereof , is not yet so cleer . Right is but Jus . Jus est quod justum est . If it be just or Right , that any one should have such a thing , he is said to have a Right thereunto . Now , supposing the Decree of God , that a man shall , by such means , have such a thing , is it not Just , equitable and Condecent unto Righteousness that he should have it ? But yet further , 4 We are not at all speaking of a Right founded on Gods Decrees , ( which considering what was proposed to be proved by this Argument ; I wonder how it found any mention here ) but upon Two other things . 1 The Covenant of God with Christ about the Pardoning , Justifying , and Saving of those , for whose sin he should make his Soul an Offering : which Covenant respecting Christ as Mediator God and man , is not to be reckoned among the meer Decrees and Purposes of God , containing in it self al those Promises and Engagements wheron the Lord Jesus in the Work of Redemption rolled himself . Now in this Covenant , God Engaged himself ( as I said before ) to make out to those for whom Christ undertook , whatsoever was the Fruit of his Purchase , and that was what in his good pleasure was assigned thereunto . And this is the first bottome of this Right . 2 The Purchase of Christ being compleated by the Performance of all things by divine Constitution thereunto alotted , and himself acquitted and exonerated of the whol Debt of their Sin for whom he suffered , which was charged on him ; he makes Demand of the Accomplishment of the forementioned Engagement made to him , concerning the freedom and deliverance of the Persons whose Sins were laid on him , and whose bringing unto Glory he undertook . On these Two , I say it is , That our Right to the Fruits of the Death of Christ , even before beleeving , doth depend : from hence at least it is right and equal , That we do in the time appointed enjoy these things . Yea to say , That we have Right upon beleeving to the Fruits of the Death of Christ affirmed universally , can only be affirmed of a Jus in re , such a Right , as hath ( at least in part ) conjoyned actual Possession , beleeving it self being no smal Portion of these Fruits . This Argument then being fallacious , omitting the chief Causes in Annumeration , concludes not the thing proposed . Besides it is in no small measure faulty , in that the first thing proposed to be confirmed was , That Remission of Sin , and Justification are not the immediate Effects of Christs Death , whereof in this Argument there is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Argum. 2. If God hate all the Works of Iniquity , and we are all by Nature the Children of Wrath , and without Faith it is impossible to please God , and he that beleeveth not is Condemned already , then certainly the Elect while they are unbeleevers , are not actually de facto , no nor in personal Right delivered from this Hatred , Wrath , Displeasure , and Condemnation : But , Ergo . Answ. 1 This Argument , for what indeed it will prove is handled at large in my Treatise of Redemption , as also re-urged in the Pages foregoing . Against actual Justification from Eternity , it hath its Efficacy . 2 It doth also Conclude , That the Elect whilest unbeleevers , are not actually and de facto put in Possession of the Issues of Love , Faith being with the first of them . But , 3 That they have not upon the Grounds forementioned , a Right to these things . Or , 4 That Justification is not the immediate Effect of the Death of Christ ( being the sole things in question ) it hath the same unhappiness with the former , not once to mention . Argum. 3. If we are Justified only by Faith , then certainly not before Faith . But we are Justified only by Faith . Ergo . Answ . 1 If I mistake not , it is not Justification before Faith , but a Right to the Fruits of the Death of Christ before Faith that is to be proved . 2 That Justification is not the immediate Effect of the Death of Christ to which Ends for this Argument , Valeat quantum valere potest : to me , it comes not within many miles of the thing in Question . So that with the absurd ANSWERS supposed thereunto , we passe it by . The like also I am enforced to say of the Two other that follow , being of the same length and breadth with those foregoing , too short & narrow to cover the things in Question so that though they may have their strength to their own proper End , yet as to the things proposed to be proved , there is nothing in their Genuine Conclusions looking that way . If I might take the Liberty of ghessing , I should suppose the Mistake which lead this Author to all this labor in vain , is , That the immediate Effects of the Death of Christ must be immediatly enjoyed by them for whom he died . Which Assertion hath not indeed the least Colour of Truth . The Effects of the Death of Christ are not said to be immediate , in reference to others enjoyment of them , but unto their Causality by that Death . Whatever it be , that in the first place is made out to Sinners for the Death of Christ , when ever it be done , that is the immediate Effect thereof , as to them : As to them I say , for in its first tendency , it hath a more immediate Object . If Mr Baxter go on with his Intentions about a tract concerning universal Redemption , perhaps we may have these things cleered : and yet we must tell him before hand , That if he draw forth nothing on that Subject but what is done by Amiraldus , and like things to them , he will give little Satisfaction to learned and stable men , upon the Issue of his undertaking . I shall not presume to take another mans Task out of his hand , especially one's who is so every way able to go through with it ; Else I durst undertake to demonstrate that Treatise of Amiraldus , mentioned by Mr Baxter , to be full of weak and sophistical Argumentations , absurd Contradictions , vain strife of Words ; and in sum to be , as birthless a tympanous Endeavour , as ever so learned a man was engaged in . For the present , being by Gods Providence removed for a Season from my Native soyl , attended with more then ordinary weaknesses and infirmities , separated from my Library , burdened with manifold Employments , with constant Preaching to a numerous multitude , of as thirsting a People after the Gospel , as ever yet I conversed withal ; it sufficeth me , That I have obtained this Mercy , Briefly and plainly to Vindicate the Truth from mistakes , and something further to unfold the Mystery of our Redemption in Christ , all with so facile and placid an Endeavour , as is usually upon the Spirits of men , in the familiar writings of one Friend to another . That it hath been my Aim to seek after Truth , and to keep close to the forme of wholesome words delivered to us , will ( I hope ) appear to them that love Truth , and Peace . Dublin-Castle , Decemb. 20. 1649. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . FINIS . ERRATA . The Author having no opportunity to attend the Press , and being absent many miles during the Printing the most part of it , finds the Accenting of sundry Greek Expressions omitted , with other mistakes , which he desireth the Reader to Correct as followeth : PAg. 5. l. 10. r. have . p. 9. l. 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 10. l. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , so also in other places . l. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 11. l. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l. 26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 12. l. 21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 15. l. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 16. l. 9. hudled . p. 19. l. 10. alius . p. 20. l. 4. now . p. 22. l. 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 24. l. 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 27. l. 12. observed . p. 28. l. 24. not all the thing . l. 26. to any . p. 29. l. 4. Now the . p. 30. l. 6. Now he . p. 31. l. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l. 11. pressures . p. 32. l. ult. Pactional . p. 33. l. 24. Contradiction . p. 34. l. 33. Oblation made . p. 36. l. 22. that ever I. l. 31. feigne . p. 44. l. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 47. l. 3. of God , is thus held out . l. 27. Analogie . l. 33. fturition . p. 54. l. ult. actuate their own . p. 76. l. 29. Concluded . p. 78. l. 30. preceed . p. 82. l. 27. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 85. l. 28. many . p. 87. l. 20. disceptation . p. 88. l. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 91. l. 20. foro Conscientiae . p. 95. l. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Pag. 29. in the Margin , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Notes, typically marginal, from the original text Notes for div A90278e-350 Display of Armin. Salus Electorū sanguis Iesu . Salus Elect. Rom 8. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Ignat. ad Phi●ad . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Homer Iliad . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} v. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eph. 4. 11 , 12 , 13. Haereses , de quorandam infirmitatibus habēt , quod valent , nihil valētes , si in bene valentem fidem in currant . Tertul. de Praesc . ad Haer. Mat. 24. 24. Notes for div A90278e-2120 Answ . Answ . Pa. 138 , 139 Answ . Answ . Answ . Answ . Answ . Answ . Answ . Answ . Answ . Answ . Answ . a Distinguenda sunt tria momenta divinae voluntatis . Primum est , ante Christi mortem positam aut re ipsa , aut in decreto Dei , et praescientia . In hoc momento iratus peccatori est Deus , sed ita , ut non aversetur omnes . irae deponendae vias , ac rationes . b Secundum momentum est , posita jam Christi morte , in quo Deus jam non constituit tantum , sed & promittit iram se depositurum . c Tertium est , cum homo vera fide in Christum credit , et Christus ex foederis formula credentem Deo commendit . Hic jam Deus deponit iram , hominemque in gratiam recipit . de satisfact. . Christi . Cap. 7. d Ps. 50. 21 Exod. 3. 14. 1 Sam. 15. 29 Job 23. 13. Psa. 102. 26 , 27. Isa. 14. 27. e 2 King. 19. 6 Isa. 37. 3 1 Tim. 1. 13 f Quidcunque negat aliquid de Deo , quod ei convenit , vel asserit de eo , quod ei non convenit , derogat divinae bonitati , & est blasphemus . Thom. 22. ae . q. 13. a. 1. c. g Libra voluntas ulciscendae injuriae . Quae dicuntur {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , intelligenda sunt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Amor , et gaudium , & alia ejusmodi , cum attribuuntur Deo , significant simplicem actum voluntatis , cum similitudine effectus , absque passione : Aquin. 12. q. 22. a. 3. Eph. 1. 11. h Arm. disp. pub . de natu . Dei . Thes. 51. i Ep. 1. 11 Answ . k Aliud est mutare voluntatem , aliud velle aliquarum rerum mutationem . l Mat. 18. ●● 1 Tim. 1. 15 Ep. 5. 26 , 27. Ep. 2. 15 , 16. Col. 1. 13. 1 Joh. 1. 7. &c. Eph. 2. 8 Phil. 1. 29 Heb. 9. 12 m Cum voluntas sit ejus essentia , non movetur ab alio à se , sed à se tantum , eo modo loquendi , quo intelligere , et velle , dicitur motus , et secundum hoc Plato dixit , primum movins movet seipsum : Aq. p. 1. q. 19. a. 2. a. 3. Answ . Answ . Omnes illi pro quibus Christus ex intentione Dei satis fecit , sunt Deo reconciliati . i. e. in Favorem saluti ferum aliquo modo restituti . Ames . Antisinod . p. 164. Si de debitum quaeratur ▪ respectu creaturae in Deum cadere non potest : nisi ex aliqua suppositione ipsi Deo voluntaria et libera : quae non potest esse nisi promissio aut pactio aliqua , ex quibus fidelitatis aut justitiae debitum oriri solet : Suares . Relect. de Lib. Div. Volu . Disp . L. Di. Sec. 2. n. 5. Nulla Justitia proprie esse potest , ubi nulla intercedit obligatio : Deus autem nulla obligatione tenetur , antequam ipse fidem suam astringat : Ergo ante promissionem nulla Justitia etiam distributiva in Deo reperitur . Vas . n. 1. q. 21. a. 1. disp. 86. Eph. 1. 11 Gal. 4. 1 Joh. 1. 12 Rom. 5. 11 Eph. 1. 11 Col. 1. 12 , 13 , 14. Psal. 4. 6 2 Cor. 4. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Lex aut punit , aut vetat , aut permittit , aut consulit , aut hortatur : F. de Leg. 1 Joh. 3. 4. Decretum nil ponit in esse , praedestinatio in praedestinato Aquin. Eph. 1. 4. 2 Pet. 1. 1. Cururceus exit . Isa. 50. 5 , 6 , 7 , 8 , 9. Joh. 17. 4. 2 Tim. 3. 16. Joh. 17. Heb. 9. 24. 
A30167	----	Light for them that sit in darkness, or, A discourse of Jesus Christ, and that he undertook to accomplish by himself the eternal redemption of sinners also, that the Lord Jesus addressed himself to this work, with undeniable demonstrations that he performed the same : objections to the contrary answered / by John Bunyan. Bunyan, John, 1628-1688. 1675 Approx. 265 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30167 Wing B5554 ESTC R19879 12115876 ocm 12115876 54303 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30167) Transcribed from: (Early English Books Online ; image set 54303) Images scanned from microfilm: (Early English books, 1641-1700 ; 760:6) Light for them that sit in darkness, or, A discourse of Jesus Christ, and that he undertook to accomplish by himself the eternal redemption of sinners also, that the Lord Jesus addressed himself to this work, with undeniable demonstrations that he performed the same : objections to the contrary answered / by John Bunyan. Bunyan, John, 1628-1688. [8], 182, [2] p. Printed for Francis Smith ..., London : 1675. Errata: prelim. p. [8]. Advertisement: p. [1]-[2] at end. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Acts XIII, 32 -- Sermons. Redemption -- Sermons. Sermons, English -- 17th century. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Melanie Sanders Sampled and proofread 2005-05 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Light for them that sit in Darkness : OR , A DISCOURSE OF JESUS CHRIST ; AND That he undertook to accomplish by himself the Eternal Redemption of Sinners . ALSO , How the Lord Jesus addressed himself to this Work ; with undeniable Demonstrations that he performed the same . Objections to the Contrary , Answered : BY JOHN BUNYAN . Christ hath redeemed us from the Curse of the Law , being made a Curse for us , Gal. 3. 13. LONDON , Printed for Francis Smith , at the Elephant and Castle near the Royal Exchange in Corrthil . 1675. The Author to the Reader . Gentle Reader ▪ IT was the great care of the Apostle Paul to deliver his Gospel to the Churches in its own simplicity , because , SO it is the Power of God unto Salvation to every one that believeth . And if it was his care so to deliver it to us , it should be ours to seek so to continue it : And the rather , because of the Unaptness of the Minds even of the Saints themselves to retain it without commixture . For , to say nothing of the Projects of Hell , and of the cunning craftiness of some that lie in wait to d●ceive , even the Godly themselves , as they are dull of hearing , so much more dull in receiving , and holding fast the simplicity of the Gospel of Jesus Christ : from their Sense , and Reason , and Unbelief , and Darkness , arise many imaginations , and high thoughts which exalt themselves against the Knowledg of God , and the Obedience of Jesus Christ ; wherefore they themselves have much ado to stand compleat in all the Will of God. And were they not concerned in electing love , by which they are bound up in the Bundle of Life , and blessed with the Enjoiment of Saving Grace , which enlightneth their Souls , and maintaineth their Faith and Hope , they would not only be assaulted , and afflicted with their own Corruptions , but as others , overcome thereby . Alas ! How ordinary a thing is it for Professors to fall from the Knowledg they have had of the Glorious Gospel of the Blessed God , and to be turned unto Fables , Seducing-Spirits , and Doctrines of Devils through the Intoxications of Delusions , and the Witchcrafts of false Preachers . Now this their swerving from the Gospel , ariseth : 1. Either from their not-having , or ( having ) notretaining , the true Knowledg of the Person of the Lord Jesus Christ : Or , 2. From their not believing the true Causes of his Coming into the World , with his Doing , and Suffering there . Upon one , or both these accounts , I say , it is that they everlastingly perish : for if they have not , and do not also retain the Knowledg of his Person , they want the HE , on whom if they believe not , they 〈◊〉 die in their Sins : And if they know not the Reason of his Coming , Doing , and Suffering , they are in the same condition also . Now those Professors that have had some Knowledg of these things , and yet have lost them , it hath come thus to p●ss with them ; because they first lost the Knowledg of themselves , and of their Sins . They know not themselves to be such , nothing-ones , as the Scripture reporteth them to be , nor their Sins to be so heinous as the Law hath concluded : Therefore they either turn again with the Dog to his Vomit , or adhere to a few of the Rags of their own Fleshly Righteousness , and so become pure in their own Eyes , yet are not purged by Blood , from their Filthiness . For the Person and Doings of Jesus Christ are only precious to them that get and retain the true Knowledg of themselves , and the due Reward of their Sins by the Law : These are desolate , being driven out of all , these embrace the Rock instead of a Shelter ; the Sensible Sinner receiveth him joyfully . And because a miscarriage in this Great Truth , is the most dangerous and damning Miscarriage : therefore should Professors be the more fearful of swerving aside there-from . The Man that rejecteth the true Knowledg of the Person of the Lord Jesus , and the Causes of his Doing and Suffering in the World , takes the next way to be guilty of that Transgression , that is not to be purged with Sacrifice for ever . That FEARFUL Transgression , for which is left NO Offering AT ALL , nor any thing to be expected by the Person transgressing , but fearful Judgment , and fiery Indignation which shall devour the Adversary . Now for their sakes that have not sinned this Sin , for their sakes that are in danger thereof , but yet not overcome ; for their sakes have I written this little Book , wherein is largely , and yet with few words , discovered the Doctrine of the Person , and Doings and Sufferings of Christ with the true Cause thereof ; also a removal of those Objections that the crafty Children of darkness have framed against the same . And I have been the more plain and simple in my writing , because the Sin against the Holy Ghost is in these days , more common than formerly , and the Way unto it more beautified with colour , and pretence of Truth . I may say of the way to this Sin , it is , as was once the Way to Jerusalem , strewed with Boughs and Branches , and by some there is eried a kind of Hosanna to them that are treading these Steps to Hell. Oh the plausible Pretences , the golden Names , the feigned Holiness , the demure Behaviours mixt with damnable Hypocrisie , that attends the Persons that have forsaken the Lord Jesus , that have despised his Person , trampled upon him , and counted the Blood of the Covenant , wherewith he was Sanctified , an Unholy thing ! They have crucified him to themselves , and think that they can go to Heaven without him ; yea , pretend they love him , when they hate him ; pretend they have him , when they have cast him off ; pretend they trust in him , when they bid defiance to his Undertakings for the World. Reader , let me beseech thee to hear me patiently ; read , and consider , and judg . I have presented thee with that which I have received from God , and the Holy Men of God , who spake as they were moved by the Holy Ghost do bear me witness . Thou will say , all pretend to this : Well , but give me the hearing , take me to the Bible , and let me find in thy Heart no favour , if thou find me to swerve from the Standard . I say again , receive my Doctrine , I beseech thee in Christ's stead receive it ; I know it to be the Way of Salvation . I have ventured my own Soul thereon with gladness , and if all the Souls in the World were mine as mine own Soul is , I would through God's Grace venture every one of them there . I have not writ at a venture , nor borrowed my Doctrine from Libraries . I depend upon the sayings of no man : I found it in the Scriptures of Truth , among the true sayings of God. I have done when I have exhorted thee to pray , and give heed to the Words of God as revealed in the Holy Writ . The Lord Jesus Christ himself give thee Light and Life by Faith in him ; to whom with the Father and the good Spirit of Grace be Glory and Dominion now and for ever : Joh. Bunyan . Amen . The ERRATA . Page 3. line 16. for lightest , read highest . Pag. 5. l. 25. after and , read it . Pag. 11. l. 3. for then , read there . Pag. 22. l. 1. for hatest , read persecutest . Pag. 40. l. 11. for Jesus , read Justice . Pag. 61. l. 2. for mean , read meer . Pag. 66. l. 6. for then , read thou . Pag. 77. l. 27. for feigned , read unfeigned . Pag. 121. l. 24. leave out if . Pap. 161. l. 17. read 1 Pet. 1 12. LIGHT for them that sit in DARKNESS . Of this Man's Seed , hath God according to his promise , raised unto Israel a Saviour , Jesus . Acts 13. 32. THese Words are part of a Sermon , which Paul preached to the People that lived at Antioch in Pisidia ; where also inhabited many of the Jews . The Preparation to his Discourse he thus begins ; Men of Israel , and ye that fear God give audience , ver . 16. by which having prepared their minds to attend , he proceeds and gives a particular relation of Gods peculiar dealings with his People Israel , from Egypt to the time of David their King ; of whom he treateth particularly . That he was the Son of Jessey , that he was a King , that God raised him up in mercy , that God gave Testimony of him , that he was a Man after God's own heart , that he should fulfil all his Will , ver . 22. And this he did of purpose , both to ingage them the more to attend , and because they well knew that of the fruit of his Loins God had promised the Messiah should come . Having thus therefore gathered up their minds to hearken , he presenteth them with his Errand ; to wit , That the Messiah was come , and that the promise was indeed fulfilled , that a Saviour should be born to Israel . Of this Man's Seed ( saith he ) hath God according to the promise raised unto Israel a Saviour , Jesus . In this Assertion he concludeth , 1. That the Promise had kept its due course in presenting a Saviour to Israel ; to wit , in Davids Loins ; Of this Man's Seed . 2. That the time of the Promise was come , and the Saviour was revealed ; God hath raised unto Israel a Saviour . 3. That Jesus of Nazareth , the Son of Joseph was he : He hath raised unto Israel a Saviour , Jesus . From these things we may inquire for the explication of the Words . 1. What this Jesus is . 2. What it was for this Jesus to be of the Seed of David . 3. What it was for Jesus to be of this Man's Seed according to the promise . 4. And what it was for him to be raised unto Israel . These things may give us light into what shall be spoken after . Quest. 1. First , What this Jesus is . He is God , and had Personal Being from before all Worlds ; therefore not such an one as took being when he was formed in the World ; He is God's natural Son. The Eternal Son of his Begetting , and Love. God sent forth his Son ; he was , and was his Son , before he was Revealed . What is his Name , and what is his Sons Name , if thou canst tell ? Prov. 30. 4. Ezek. 21. 10. He hath an Eternal Generation , such as none can declare : not Man , not Angel , Isa. 53. 8. He was the delight of his Father before he had made either Mountain or Hill. While as yet he had not made the Earth , or the Fields , or the lightest part of the Dust of the World ▪ all things were made by him , & without him was not any thing made that was made , & he is before all things , and by him all things consist . It is he with whom the Father consulted when he was about to make Man ; when he intended to overthrow Babel , and when he sent Isaiah to harden the Hearts of Israel , Pro. 8. 26. Joh. 1. 3. Heb. 1. 2 , 3. Col. 1. 17. Gen. 1. 26. and 11. 7. Isa. 6. 8. This is the Person intended in the Text. Hence also he testifies of himself , that he came down from the Father ; that he had Glory with him before the World was . And what and if you shall see the Son of Man ascend up where he was before , John 16. 28. Chap. 17. 5. Chap. 6. 62. Quest. Secondly , What was it for Jesus to be of Davids Seed ? To be of Davids Seed , is to spring from his Loins , to come of his Race according to the Flesh : and therefore as he is Davids God , so likewise is he Davids Son ; the Root , and also the Off-spring of David : And this the Lord himself acknowledgeth ; saying , I am the Root , or God , and the Off-spring , and Son of David , and the Bright and Morning Star , Revel . 22. 16. This is indeed the great Mystery , the Mystery of Godliness . If David called him Lord , how is he then his Son ? see Luk. 2. 4. Rom. 1. 3. 2 Tim. 2. 8. Matt. 22. 45. And hence it is that he is said to be wonderful , because he is both God and Man in one Person . To us a Child is born , to us a Son is given , and the Government shall be upon his Shoulder , and his Name shall be called Wonderful , Isa. 9. 6. Wonderful indeed ! Wonderful God , Wonderful Man , Wonderful God-Man , and so a Wonderful Jesus & Saviour . He also hath wonderful Love , bore wonderful Sorrows for our wonderful Sins , and obtained for his a wonderful Salvation . Quest. 3. Thirdly , What it was for Jesus to be of this Mans Seed according to the Promise . 1. This Word [ Promise ] doth sometimes comprehend all the Promises which God made to our Fathers from the first Promise to the last ; and so the Holy Ghost doth call them . The Promise made unto the Fathers , God hath fulfilled the same to us their Children , Acts 13. 32 , 33. 2. But the word Promise here , doth in special intend that which God made to David himself . Men and Brethren , said Peter , let me freely speak unto you of the Patriarch David , that he is both dead and buried , and his Sepulcher is with us unto this day : therefore being a Prophet , and knowing that God had sworn with an Oath to him , that of the Fruit of his Loins according to the Flesh , he would raise up Christ to sit on his Throne ; he seeing this before , spake of the Resurrection of Christ , &c. Acts 2. 29 , 30. Quest. Fourthly , What it was for Jesus to be raised thus up of God to Israel . Here we have two things to consider of . 1. Who Israel is . 2. What it was for Jesus to be raised up unto them . 1. Who Israel is . By Israel sometimes we should understand the whole Stock of Jacob , the Natural Children of his Flesh ; for that name they have of him ; for he obtained it when he wrestled with the Angel and prevailed ( Gen. 32. ) and remained with his Seed in their Generations . 2. By Israel we are to understand all those that God hath promised to Christ. The Children of the Promise are counted for the Seed , the elect Jews and Gentiles . These are called the Israel of God , and the Seed of Abraham , whom Jesus in special regarded in his undertaking the work of Mans Redemption , Rom. 9. 6. Gal. 6. 16. Heb. 2. 14 , 15 , 16. 2. What it was for Jesus to be raised up unto them . This word , raised up , is diversly taken in the Scripture . 1. It is taken for sending , as when he saith , he raised them up Judges , Saviours , and Prophets ; he means , he sent them such , ( Judges 2. 16 , 18. Chap. 3. 9 , 15. Amos 2. 11. ) and thus he raised up Jesus ; that is , he sent him . I came not , saith he , of my self , but he sent me . But the Father which sent me gave me a commandment , Jo. 12. 2. To be raised up intimateth one invested with power and authority . Thus he raised up David to be the King of Israel ; he anointed him & invested him with Kingly Power , 1 Sam. 16. 13. Acts 13. 22. And thus was Jesus Christ raised up : Hence he is called , the Horn of Salvation : He hath raised up for us an Horn of Salvation in the House of his Servant David , Luk. 2. 69. 3. To be raised up intimateth quickning and strengthening , to oppose and overcome all opposition . Thus was Jesus raised up from under Sin , Death , the rage of the World , and Hell , that day that God raised him out of the Grave . Thus therefore was Jesus raised up to Israel ; that is , he was sent , authorized , and strengthned to , and in the work of their Salvation , to the compleating of it . The words thus opened , do lay before us these two Observations . First , That in all Ages God gave his People a Promise , and so ground for a believing remembrance that he would one day send them a Saviour . Secondly , That when Jesus was come into the World , then was that Promise of God fulfilled . To begin with the First , That in all Ages God gave his People a Promise , and so ground for a believing remembrance , that he would one day send them a Saviour . This Zacharias testifies when he was filled with the Holy Ghost ; for speaking of the Messias , or the Saviour , he saith , That God spake of him by the mouth of all the Prophets which have been since the World began : To which I will add that of Peter ; Yea , and all the Prophets from Samuel , and these that follow after , as many as have spoken , have likewise foretold of these days , Luk. 2. 69 , 70. Acts 3. 24. From these Texts it is evident that in every Generation or Age of the World , God did give his People a Promise , and so ground for a believing-remembrance that he would one day send them a Saviour : for indeed the Promise is not only a ground for a remembrance , but for a believing-remembrance : what God saith is sufficient ground for Faith , because he is Truth and cannot lye or repent . But that is not all , his Heart was engaged , yea all his Heart , in the Promise which he spoke , of sending us a Saviour . From this Observation I shall make inquiry into these three things . 1. What it is to be a Saviour . 2. How it appears that God in all Ages gave his People a Promise that he would one day send them a Saviour . 3. That this was ground for a believing remembrance that a Saviour should one day come . First , What it is to be a Saviour . This word Saviour is easie to be understood , it being all one with Deliverer , Redeemer , &c. A Saviour , Jesus ; both words are of the same signification , and are doubled , perhaps to teach us , that the Person mentioned in the Text , is not called Jesus only to distinguish him from other Men ( for names are given to distinguish ) but also , and especially to specifie his Office : his Name is Saviour , because it was to be his Work , his Office , his Business in the World. His Name shall be called Jesus , for he shall save his People from their sins , Matt. 1. 21. Secondly , This word Saviour is a word so large , that it hath place in all the undertakings of Christ ; for whatever he doth in his Mediation , he doth as a Saviour . He interposeth between God and Man as a Saviour . He engageth against Sin , the Devil , Death , and Hell , as a Saviour , and triumphed over them by himself as a Saviour . Thirdly , The word Saviour , as I said , is all one with Redeemer , Deliverer , Reconciler , Peace-maker , or the like ; for though there be variation in the terms , yet Saviour is the intendment of them all . By Redeeming he becoms a Saviour , by Delivering he becomes a Saviour , by Reconciling he becomes a Saviour , and by making Peace he becometh a Saviour : But I pass this now , intending to speak more to the same question afterwards . Secondly , How it appears that God in all Ages gave his People a Promise that he would one day send them a Saviour . It appears evidently , for so soon as man had sinned , God came to him with an heart full of Promise , and continued to renew , and renew , till the time of the promised Messias to be revealed was come . He promised him under the name of the Seed of the Woman , after our first Father had sinned : I will put enmity between thee and the Woman , and between thy Seed and her Seed , it shall break thy Head , and thou shalt bruise his Heel ( Gen. 3. 15. ) This the Apostle hath his eye upon when he saith , When the fulness of the time was come , God sent forth his Son made of a Woman , made under the Law , to Redeem them that were under the Law , Gal. 4. 4. 2. God renewed this Promise to Abraham , and there tells him Christ should be his Seed ; saying , In thy Seed shall all Families of the Earth be blessed , ( Gen. 12. 3. ) Now saith Paul ; To Abraham and his Seed was the Promise made ; He saith not unto Seeds , as of many , but as of one , and to thy Seed , which is Christ , ( Gal. 3. 16. ) 3. He was promised in the time of Moses under the name of a Prophet ; I will raise them up ( saith God to him ) a Prophet of their Brethren like unto thee : This Peter expounds of Christ , for Moses truly said unto the Fathers : A Prophet shall the Lord your God raise up unto you of your Brethren like unto me , him shall you hear in all things whatsoever he shall say unto you , Deut. 18. 18. Acts. 3. 22. 4. He promised him to David under the Title of a Son ; saying , I will be to him a Father , and he shall be to me a Son : For this the Apostle expounded of the Saviour ; saying , Thou art my Son , this day have I begotten thee : and again , I will be to him a Father , and he shall be to me a Son , 2 Sam. 7. 14. Heb. 1. 5. 5. He was promised in the days of Uzziah , Jotham , Ahaz , and Hezekiah , Kings of Judah . 1. By the name of a Branch . In that day shall the Branch of the Lord be Beautiful and Glorious , Isa. 4. 2. 2. Under the name of the Son of a Virgin. Therefore the Lord himself shall give you a Sign ; Behold a Virgin shall conceive and bear a Son , & thou shalt call his Name Emmanuel . This Matthew expounds of Christ , Isa. 7. 14. Matt. 1. 22. 3. He was promised under the name of a Rod. Then shall come forth a Rod out of the Stem of Jesse , and a Branch shall grow out of his Roots , and the Spirit of the Lord shall rest upon him . This answereth the Text , David was the Son of Jesse , and Christ the Son of David , Isa. 11. 1 , 2. 4. He is promised under the Title of a King. Behold , a King shall rule in righteousness ; and a Man shall be for a hiding-place from the Wind , and a covert from the Tempest , as Rivers of Waters in a dry place , as the shadow of a great Rock in a weary Land , Isa. 32. 1 , 2. 5. He was promised under the name of an Elect Servant . Behold , my Servant whom I uphold , mine Elect in whom my Soul delighteth ; I have put my Spirit upon him , he shall bring forth Judgment to the Gentiles : he shall not cry , nor lift up , nor cause his voice to be heard in the Streets ; a bruised Reed shall he not break , and smoking Flax shall he not quench , Isa. 42. 1 , 2 , 3. Matt. 12. 18. 6. He was promised to Jeremiah under the name of the Lord our Righteousness . Behold , the days come , saith the Lord , that I will raise unto David a Righteous Branch , and a King shall reign and prosper : he shall execute Judgment in the Earth , in his days Judah shall be saved , and Israel shall dwell safely , and this is the name wherewith he shall be called , The Lord , our Righteousness , Jer. 23. 5 , 6. 7. He was promised by the Prophet Ezekiel under the name of David a Shepherd . And I will set one Shepherd over them , and he shall feed them , even my Servant David , he shall feed them : and he shall be their Shepherd , and I the Lord will be their God , and my Servant David a Prince among them , I the Lord have spoken it . Ezek. 34. 24. Joh. 10. 1 , 2 , 3. 8. He was promised by the Prophet Daniel under the name of Messias , or Christ , the most Holy. And after threescore and two weeks shall the Messiah be cut off , but not for himself . Dan. 9. 26. 9. He was promised by the Prophet Micha under the name of the Ruler of Israel . But thou Bethlehem Ephratah , though thou be little among the thousands of Judah , yet out of thee shall be come , that is to be Ruler in Israel , Mic. 5. 2. Matt. 2. 6. 10. He was promised to Haggai as the desire of all Nations . I will shake all Nations , and the desire of all Nations shall come , and I will fill this house with Glory , saith the Lord of Hosts , Hag. 2. 7. 11. He was promised by Zechariah under the name of Servant and Branch . For behold , I will bring forth my Servant the Branch : and again , Behold the Man whose name is the Branch , he shall grow up out of his place , and he shall build the Temple of the Lord , and he shall bear the Glory , Zech. 3. 8. 12. He was promised by Malachi under the name of the Lord , and the Messenger of the Covenant . Behold , I send my Messenger , and he shall prepare the way before thee , and the Lord whom ye seek shall suddenly come to his Temple ; even the Messenger of the Covenant whom ye delight in , behold he shall come saith the Lord of Hosts , Malachi 3. 12. Indeed the Scriptures of the Old-Testament are filled with Promises of the Messias to come , Prophetical Promises , Typical Promises : For all the Types and shadows of the Saviour , are virtually so many Promises . Having therefore touched upon the Prophetical , I will briefly touch the Typical Promises also ; for as God spake at sundry times to the Fathers , so also in divers manners , Prophetically , Providentially , Typically , and all of the Messias , Heb. 1. 1. The Types of the Saviour were various . 1. Sometimes he was typed out by Men. 2. Sometimes by Beasts . 3. Sometimes by Insensible Creatures . First , He was typed forth sometimes by Men. 1. Adam was his Type in many things , especially as he was the Head and Father of the first World. He was the Figure of him that was to come , Rom. 5. 14. 2. Moses was his Type as Mediator , and as Builder of the Tabernacle , Heb. 3. 2 , 3. Aaron was his Type as he was High-Priest , and so was Melchisedec before him , Heb. 5. 4 , 5. Chap. 7. 1 , 21. 4. Sampson was his Type in the effects of his death : for as Sampson gave his life for the deliverance of Israel from the Philistins , Christ gave his Life to deliver us from Sin and Devils . 5. Joshuah was his Type in giving the Land of Canaan to Israel , as Jesus will give the Kingdom of Heaven to the Elect , Heb. 4. 8. 6. David was his Type in many things , especially in his subduing of Israels Enemies , and feeding them ; hence he is sometimes called David their King , and David their Shepherd , Ezek. 34. 23 , 24. 7. Solomon was his Type in his building the Temple , and in his Peaceable Kingdom . Hence it is said , he shall build the Temple of the Lord ; and again , Of his Government and Peace there shall be no end . Beasts were his Types . To instance some : First , The Paschal-Lamb was his Type , Exod. 12. 1. In its Spotlesness . Christ was a Lamb without blemish and without spot , 1 Pet. 1. 18 , 19. 2. In its being Roasted . It was a Figure of the cursed Death of Christ , ( for to be Roasted bespake one accursed , Jer. 29. 22. ) Gal. 3. 13. 3. In that it was to be eaten . He that eateth my Flesh , and drinketh my Blood , saith Christ , hath Eternal Life , John 6. 57. 4. In that its Blood was to be sprinkled upon the doors of their houses for the destroying Angel to look on : The Blood of Christ is sprinkled upon the Elect for the Justice of God to look on , Heb. 9. 1 Pet. 1. 1 , 2. 5. By eating the Paschal-Lamb , the People went out of Egypt : by feeding upon Christ by Faith , we come from under the Egyptian Darkness , Tyranny of Satan , & c. Secondly , The Red Cow was his Type , Numb . 19. 2 , &c. 1. In that she was to be without blemish . 2. In that she was to be slain without the Camp. Jesus also that he might sanctifie the People with his own Blood , suffered without the Gate , Heb. 13. 12. 3. In that her Flesh was to be burnt , a Type of the grievous Death of Christ. 4. Her Ashes was to be carried into a clean place without the Camp ; a Type of the clean Sepulcher where the Body of Jesus was laid , John 19. 38 , 39 , 40 , 41. There was also divers other Sacrifices , as Bulls , Goats and Birds ; which were Types of him , which I here omit . Thirdly , Insensible Creatures were his Types . As first , The Mannah in the Wilderness , ( Ex. 16. ) and that , 1. As it came down from Heaven ; for so did Christ , I came down from Heaven , saith he : and again , I am the Living Bread which came down from Heaven , John 6. 51. 2. The Mannah was to be eaten , so is Christ by Faith. If any man eat of this Bread , he shall live for ever , and the Bread that I will give is my Flesh , which I will give for the life of the World , John 6. 51. 3. The Mannah was to be gathered daily , so is Christ to be daily eaten . 4. The Mannah was all the Bread that Israel had in the Wilderness : Christ is all the Bread that Believers have in this Life for their Souls . 5. The Mannah came not by Moses Law , neither comes Christ by our Merits . Moses gave you not that Bread from Heaven , but my Father giveth you the true Bread from Heaven , John 6. 32. Again , The Rock that gave them out Water for their Thirst , was a Type of him , ( Numb . 20. ) They did all drink of the same Spiritual Drink , for they drank of that Spiritual Rock that followed them , and that Rock was Christ , 1 Cor 10. 4. This Rock was his Type in four ▪ things . 1. It gave Drink to the People in the Wilderness when they were come out of Egypt . Christ gives drink to them that forsake the World for him . 2. The Rock yielded Water by being smitten by Moses's Rod : Christ giveth drink even his Blood , by being striken by Moses's Law , Numb . 20. 11. Isa. 53. 3. The water out of this Rock was given to the Thirsty . I will give to him that is a-thirst , saith Christ , of the Fountain of the water of Life freely , Revel . 21. 6. 4. The Water of the Rock in the Wilderness ran after the People , They drank of that Rock that followed them , he opened the Rock and the Waters gushed out , they ran in dry places like a River . Christ also is said by that Type to follow us : They drank of that Rock that followed them , and that Rock was Christ , Psal. 105. 41. 1 Cor. 10. 4. Again , The Mount Moriah was his Type . 1. That Mount stood in Jerusalem ; Christ also stands in his Church . 2. Upon that Rock was built the Temple . And upon this Rock , said Christ , will I build my Church , and the Gates of Hell shall not prevail against it , 2 Chron. 3. 1. Mat. 16. 18. Other things might be urged , but these being virtually of the force of the Promise , and also as a Key to open them , therefore I thought good to place them here with the Promises ; because , as they are standing with them , so they are written to beget Faith in the same Lord Jesus Christ. I come now to the third thing , to wit , That these Promises were ground for a Believing Remembrance that a Saviour should one day come . There is a Remembring , and a Believing Remembring , or such a Remembring that begetteth , and maintaineth Faith in the Heart . Jacob had a Believing Remembrance , when he said , I have waited for thy Salvation , O Lord , Gen. 49. 18. And so had David when he cried , O that the Salvation of Israel was come out of Zion , Psalm 53. 6. These , with Simeon and Anna , had not a Remembrance only , but a Believing Remembrance , that God would send them a Saviour . They had the Promise not in the Book only , but in their Hearts : This Gospel was mixed in them with Faith ; therefore they with their Fellows remembred and believed , or made the Promise the Ground of their Believing that God would one day send them a Saviour . Let me make some use of this Doctrine . Here we may see how much the Heart of God was set upon the Salvation of Sinners , he studied it , contrived it , set his Heart on it , and promised , and promised , and promised to compleat it by sending one day his Son for a Saviour , Ephes. 1. 3. 2 Sam. 14. 14. Tit. 1. 2. No marvel therefore , if when he treateth of the New-Covenant , in which the Lord Jesus is wrapped , and presented in a Word of Promise to the World , that he saith ; I will do it assuredly with my whole Heart and with my whole Soul , Jer. 32. 41. Now this is of singular comfort to sensible Sinners ; yea , what greater ground of consolation to such , than to hear that the God against whom they have sinned , should himself take care to provide us a Saviour There are some poor Sinners in the World , that have given such way to discouragement , from the sence of the greatness of their Sins , that they dare not think upon God , nor the Sins which they have committed : But the reason is , because they are ignorant that God's Heart was wrapt up in this good work of providing and sending a Saviour . Let such hearken now to the Call of God ; Return unto me , for I have redeemed thee , Isa. 44. 22. Ho! turn again , hearken ; the Heart of God is much set upon Mercy , from the beginning of the World he resolved and promised , ay , and sware we should have a Saviour . 2. Doct. I now proceed to the second Observation . That when Jesus was come into the World , then was the Promise of God fulfilled ; namely , That he would one day send us a Saviour . Take three Texts for the Confirmation of this Point . 1. This is of a truth that Prophet that should come into the World. These words were spoken of them that were present at that Miracle of Jesus , when he sed Five Thousand with Five Barly Loaves which a Lad had about him in the Company : For these Men , when they had seen the Marvel , being amazed at it , made confession of him to be the Saviour , Joh. 6. 2. Lord , I believe thou art the Christ the Son of God , which should come into the World , John 9. 27. 3. This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the World to save Sinners , 1 Tim. 1. 15. For the explaining of this Observation , I will briefly handle three questions . 1. How this Jesus is to be distinguished from others of that Name . 2. What it was for this Jesus to come into the World. 3. What it was for him to come to be a Saviour . Quest. 1. For the first , The Jesus in the Text , is distinguished from all others of that Name . 1. By the manner of his Birth , he was born of a Virgin , a Virgin espoused to a Man whose Name was Joseph ; but he knew her not till she had brought forth her First-born Son , and he called his name Jesus , Mat. 1. 25. 2. He is distinguished from others of that Name , by the place of his Birth ; to wit , Bethlehem , the City of David , there he must be Born , there he was Born , Joh. 7. 42. Mat. 2. 4 , 5 , 6. 3. He is distinguished by his Linage , He came of the House and Linage of David , Luk. 2. 4 , 5 , 6. 4. He is distinguished by the time of his Birth , to wit , the Time that the Prophets prefixed , Gal. 4. 4. 5. But his common Distinction is , Jesus of Nazareth ; by this Name he is distinguished one and twenty times in the New-Testament . 1. His Enemies called him Jesus of Nazareth , Mat. 26. 71. Mark. 14. 67. Joh. 18. 5. 2. His Disciples called him Jesus of Nazareth , Mat. 21. 11. Luk. 24. 19. Joh. 1. 45. Act. 2. 22 ▪ 3. The Angels called him Jesus of Nazareth , Mar. 16. 6. 4. And he calleth Himself Jesus of Nazareth , Acts 22. 8. 5. Yea , and he goeth also by the Name of Jesus of Nazareth among the Devils , Mar. 1. 24. Luk. 4. 34. He was called Jesus of Nazareth , because he dwelt there with his Mother Mary and her Husband . Nazareth was his City where he had been brought up , whither for shelter Joseph carried him when he came up out of Egypt with him : in Nazareth was his common Abode , until the time that John was cast into Prison , Luk. 4. 16. Mat. 2. 23. Chap. 4. 12 , 13. Wherefore he might well say , I am Jesus of Nazareth : Yea , though he was now in Heaven ; for Heaven shall not make us forget what Country-men we were when we lived in the World. Jesus , you see here , though Glorified in Heaven , yet forgets not what Countrey-Man he was when he dwelt in the World. I am Jesus of Nazareth , saith he , I am the Jesus that thou hatest ; and that thou mayest know I am he , I tell thee I dwelt once in the City Nazareth in Galilee : Joseph and my Mother Mary brought me up there , and there I dwelt with them many years . I am Jesus of Nazareth whom thou persecutest . Quest. 2. Secondly , What was it for Jesus to come into the World ? Ans. 1. Not his coming in , or by his Spirit in his People ; for so he was never out of the World. 2. Neither is it his Appearance in his Ordinances . 3. Nor that coming of his by which he destroyeth Antichrist . 4. Nor his Appearing in his dreadful Providences or Judgments . But by the coming of Jesus , according to the Text , we are to understand that , or such a Coming , whereby he was manifest to be God-Man in one Person , God in our Flesh without us , or distinct in his own Person by himself ; Such a Coming by which he was manifested to be in all points like as men are , Sin only excepted . Such a Coming , wherein , or by which , the Son of God became also the Son of Man. For the further clearing of this , you find it expresly said , he was born into the World ; Mary , of whom was born Jesus . Now when Jesus was born , it 's said , Where is he that is born King of the Jews ? Herod demanded of them where Christ should be born , Mat. 1. 16. Chap. 2. 1 , 2 , 4. Luk. 1. 35. Chap. 2. 11. Now that this was fulfilled according to the very word of the Text , without any juggle , evasion , or cunningly-devised Fable , consider : 1. He is called the First-Born of this Woman , The Male Child that opened her Womb , Luk. 2. 7 , 23. 2. He was not born till nourished in her Womb the full time , according to the time of Life . And so it was that while they were at Bethlehem , the days were accomplished that she should be delivered , and she brought forth her First-born Son , and wrapt him in swadling Clothes , and laid him in a Manger , Luk. 2. 4 , 5 , 6 , 7. 3. She also continued in her Separation at the Birth of Jesus , as other women at the Birth of their Children , until the days of her Purification according to the Law of Moses were accomplished , Luk. 2. 22. 4. Himself also , as other Hebrew Children , was brought to Jerusalem to present him unto the Lord ; As it is written in the Law of Moses , every Male that openeth the Womb shall be called Holy unto the Lord , Luk. 2. 23 , 24. 5. Thus Jesus also , as other Hebrew-Children , when the set Day was come , was Circumcised . And when eight days were accomplished for the Circumcising of the Child , his Name was called Jesus , which was so named of the Angel before he was conceived in the Womb , Luk. 2. 21. 6. After this , he is often called the Young-Child , the Child Jesus ; and further it is said of him , that ▪ he grew , that he increased in Wisdom and Stature , Mat. 2. 20 , 21. Luk. 2. 40 , 52. Behold , with what diligence , even to a Circumstance , the Holy Ghost sets forth the Birth of the Lord Jesus , and all to convince the incredulous World , of the true Manner of the coming of the Saviour into the World. Secondly , The Reality of the Manhood of this Lord Jesus , is yet further manifest , and that ; First , By those natural Infirmities that attend Human Flesh. Secondly , By the Names the Prophets gave him in the Days of the Old-Testament and the New. First , By those natural Infirmities that attend Human Flesh. As 1. At his Birth he could not go , but as carried by his Parents . 2. He was sensible of Hunger , Luk. 4. 2. 3. He was sensible of Thirst , John 19. 28. 4. He was sensible of Weariness , Joh. 4. 6. 5. He was nourished by Sleep , Mar. 4. 34. 6. He was subject to Grief , Mar. 3. 5. 7. He was subject to Anger , Mar. 3. 5. 8. He was subject to Weep , Joh. 11. 35. Luk. 19 , 41 , 9. He had Joy as a Man and rejoyced , Mat. 11. 27. Luk. 10. 21. These things , I say , Jesus was ▪ subject to as a Man , as the Son of the Virgin. Secondly , The Reality of his Manhood is yet made manifest by the Names the Prophets gave him , both in the Old-Testament and in the New. As 1. He is called the Seed . The Seed of the Woman , the Seed of Abraham , the Seed of David , by which is meant he was to come of their Children , Gen. 3. 15. Chap. 12. Chap. 22. Gal. 3. 16 , 17. Rom. 1. 4. 2. Therefore it is added ( where mention is made of the Fathers ) of whom as concerning the Flesh Christ came . He was made of the Seed of David according to the Flesh : And hence again , he calleth himself the Off-spring of David ; therefore , I say , he is said to be of their Flesh , their Loins , and is called their Son , Rom. 1. 4. Chap. 9. 5. Acts 2. 30. Revel . 22. 16. 3. He therefore is frequently called a Man , and the Son of Man. Then shall you see the Son of man coming in the Clouds of Heaven . When the Son of man shall come in his Glory , and all the Holy Angels with him . This Man , because he continueth ever , hath an unchangeable Priesthood . It is therefore necessary that this Man have somewhat also to offer , Mat. 26. 63. Chap. 25. 30 , 31. Heb. 7. 24. Chap. 8. 3. Chap. 10. 12. 4. What shall I say , Himself gave undeniable Demonstration of all this , when he said , he was dead ; when he called to Thomas to put his Finger to , and behold his Hands , to reach to him his Hand and thrust it into his Side , and bid him he should not be faithless but believing . At another time when he stood in the midst of the Eleven , as they were troubled with the thoughts of Unbelief , he said , Behold my Hands and my Feet , that it is I my self , handle me , and see : for a Spirit bath not Flesh and Bones , as ye see me have , Joh. 20. 27. Luk. 24. 39. Thus have I shewed you what it was for Jesus to come into the World ; namely , To be born of a Woman , to take flesh , and to become God-man in one Person . I come now to the third Question ; but before I speak particularly to that , I will produce further Testimony that we find upon record , concerning the Truth of all this . Particular Testimonies , that this Coming of Jesus is his Coming to Save us . 1. SImeon the Just gives Testimony of him . And the Holy Ghost was upon him , and it was revealed unto him by the Holy Ghost that he should not see Death before he had seen the Lord's Christ. And he came by the Spirit into the Temple , and when the Parents brought in the Child Jesus to do for him after the Custom of the Law , then took he him up in his Arms , and blessed God , and said , Lord , now lettest thou thy Servant depart in peace , for mine Eyes have seen thy Salvation , Luk. 2. 25 , 26 , 27 , - 32. The Testimony of Anna. 2. Anna a Prophetess , one of a great Age , which departed not from the Temple , but served God with fasting and prayer night and day . And she coming in at the same instant , gave thanks likewise unto the Lord , and spake of him to all them that looked for Redemption in Jerusalem , Luk. 2. 26 , 27 , 28. The Testimony of John Baptist. 3. John Baptist as he fulfilled his Ministry , he cried concerning this Jesus , Behold the Lamb of God , that taketh away the Sins of the World. And he , saith John , that sent me to baptize with Water , the same said unto me , Upon whom thou shalt see the Spirit descending and abiding , or remaining , the same is he which shall baptize with the Holy Ghost . And I saw , and bear record that this is the Son of God , Joh. 1. 29 , 30 , 31 , 32 , 33 , 34. The Testimony of the Star and Wise-Men . 4. The Star that appeared at his Birth in the East , and that coasted through the Heavens , till it came over the Place where the young Child Jesus was , that Star gave Testimony that he was the Saviour . This Star alarmed many , especially the Wise-Men of the East , who were brought by it from afar to worship him . And lo , the Star which they saw in the East , went before them till it came and stood over where the young Child was . And when they saw the Star they rejoiced with exceeding joy . And when they were come into the House , they saw the young Child with Mary his Mother , and fell down and worshipped him ; and when they had opened their Treasures , they presented unto him Gifts , Gold , and Frankincense , and Myrrhe . The Testimony of the Angels . 1. To Mary herself . And in the sixth Month the Angel Gabriel was sent from God unto a City of Galilee named Nazareth , to a Virgin espoused to a Man whose Mame was Joseph , and the Virgin 's Name was Mary ; and the Angel came in unto her , and said , Hail thou that art highly favoured . And the Angels aid unto her , Fear not , Mary , for thou hast found favour with God. And behold , thou shalt conceive in thy Womb , and bring forth a Son , and shalt call his Name Jesus . He shall be great , and shall be called the Son of the Highest . And the Lord God shall give unto him the Throne of his Father David , and he shall reign over the House of Jacob for ever , and of his Kingdom there shall be no end , Luk. 2. 26 , 35. 2. The Angels Testimony to the Shepherds , as they were feeding their Flocks in the Fields by Night . And lo , the Angel of the Lord came upon them , and the Glory of the Lord shined round about them , and they were sore afraid ; and the Angel said unto them , Fear not , for behold , I bring you good tidings of great joy which shall be to all people ; for unto you is born this day in the City of David , a Saviour , which is Christ the Lord , Luk. 2. 8 , 9 , 10. 3. How the Angels Solemnized his Birth among themselves . And suddenly there was with the Angel a multitude of the Heavenly Host , praising God , and saying , Glory to God in the highest , and on Earth Peace , good-will towards Men , Luk. 2. 13 , 14. The Testimony of God the Father . 1. When he was Baptized . And Jesus when he was Baptized went up straightway out of the Water ; and lo , the Heavens were opened unto him , and he saw the Spirit of God descending like a Dove , and lighting upon him ; and lo , a voice from Heaven , saying , This is my beloved Son , in whom I am well pleased , Mat. 3. 16 , 17. 2. The Fathers Testimony of him at his Transfiguration . And he took Peter , and James , and John , and went up into a Mountain to pray : and as be prayed , the fashion of his Countenance was altered and his Raiment was white and glittering , &c. And there appeared Moses and Liias talking with him , and a Cloud from Heaven overshadowed them , at which the three Disciples began to be afraid . Then there came a voice out of the Cloud , saying , This is my beloved Son , hear him , Luk. 9. 28 , 29 , 30 , 35. This is that Testimony of God which Peter speaks of , saying , We have not followed cunningly devised Fables , when we made known unto you the Power and Coming of our Lord Jesus Christ , but were eye-witnesses of his Majesty ; for he received from God the Father Honour and Glory when there came such a voice to him from the Excellent Glory , This is my beloved Son , in whom I am well pleased : And this voice which came from Heaven we heard , when we were with him in the Holy Mount , 2 Pet. 1. 26 , 27 , 28. 3. God gave Testimony of him by Signs and Wonders . Believest thou not that I am in the Father , and the Father in me ? The words that I speak unto you , I speak not of my self , but the Father that dwelleth in me , he doth the Works . God also bearing them witness ( that preached Salvation by Jesus ) both with Signs and Wonders , and with divers Miracles and Gifts of the Holy Ghost , according to his own Will , Joh. 14. 10. Heb. 2. 4. Concerning Jesus , how he put himself upon the Test among his Adversaries . THe Lord Jesus also putteth himself upon the Test among his Adversaries divers ways . First , he urgeth the time of the appearing of the Messias , to be come . The time is fulfilled , and the Kingdom of God is at hand ; repent ye and believe the Gospel , ( Mar. 1. 15. ) For this he had a three-fold proof . 1. The Heathens had invaded and taken the Land , according to that of Daniel , Dan. 9. 25 , 26. 2. The Scepter was departed from Judah , according to that of Jacob , ( Gen. 49. 10. ) to which also suited that Prophecy : Before the Child shall know to refuse the evil and chuse the good , the Land which thou abhorrest , shall be forsaken of both her Kings . 3. The Roman Emperor had not only subdued the Nation , and put down the Kingly Race of the Jews ; but had set up and established his own Power over them . In the fifteenth year of the Reign of Tiberius Cesar , Pontius Pilat was Governor of Judea , Herod was Tetrarch of Galilee , Philip Tetrarch of Iturea , and Lysanias Tetrarch of Abilene , all Heathens , and of Tyberius his making . Besides , The Kingly Race of Judah was at this time become so low by reason of the Roman oppression , that the chief of them were put to get their living by their own hands , even Joseph , the supposed Father of Jesus , was then become a Carpenter : Poor man ! when Jesus was born , he was fain to thrust into a Stable , for there was in the Inn no room for such Guests as they . The Offering also which was brought unto God the time when Jesus was presented unto the Lord , was two Turtle-Doves , or two young Pigeons ; a Sacrifice allowed only for them that were Poor and could provide no bigger . And if she be not able to bring a Lamb , then she shall bring two Turtle-Doves or two young Pigeons , the one for a Burnt-Offring , the other for a Sin-Offering , Levit. 12. 8. Besides , Jesus himself saith , Foxes have Holes , and the Birds of the Air have Nests , but the Son of Man hath not whereon to lay his Head. Now , I say , all these things were so apparent to the Jews , that they could not object ; they felt the Romans were come , they knew the Scepter was gone , they smarted under the Roman Tyranny , and knew the Kingly Race of Judea was over-thrown : How then could they object , that the time was not come for Christ to be born ? Further , The People was generally convinced , that the time was come , and therefore , saith the Text ; They were in expectation . And as all the People were in expectation , and all men mused in their Hearts of John , whether he was the Christ or not , Luk. 3. 15. The unbiassed People observing the face of things , could do no other but look for the Messias . And hence it is , that the Lord Jesus gives the Pharisees , those mortal E nemies of his , such sore rebukes ; saying , O ye Hypocrites , ye can discern the Face of the Skie , but can you not discern the Signs of the Times ? The Kingdom is lost , the Heathens are come , and the Scepter is departed from Judea . Ye Hypocrites , ye can discern the Face of the Skie , and of the Earth , but how is it that ye do not discern this Time ? Mat. 16. 3. Luk. 12. 56. Secondly , He yet again puts himself upon the Test , by the Miracles which he wrought before them . Believe me that I am in the Father and the Father in me , or else believe me for the very works sake , ( John 14. 11. ) For the Works which the Father hath given me to finish , the same works that I do , bear witness of me , that the Father hath sent me , John 5. 36. This Proof they could not withstand , but granted that he did many Miracles while they did nothing . Then gathered the Chief-Priests and Pharisees a Counsel , and said , what do we ? for this Man doth many Miracles : if we let him alone all men will believe on him , and the Romans shall come and take away both our Place and Nation , John 11. 47 , 48. Yea so did Jesus confound them , that by their own Records and Laws by which they were to prove persons clean or unclean ; they in reading their Lectures , did justifie him and overthrow themselves . For instance , it was written in their Law ; If he that hath an Issue spit upon him that is clean , that Spittle should make him unclean , ( Levit. 15. 8. ) Now Jesus whom they counted most unclean because he said he was the Son of God ( as they thought speaking Blasphemy ) he spits upon people and makes them whole ; he spat and made clay with the Spittle and with that clay made a Blind Man see , Joh. 9. 6. Also he spit on the Eyes of another and made him see , Mar. 8. 23 , 24 , 25. Again he spit , and with his Spittle touched the Tongue of one that was Dumb , and made him speak immediatly , Mar. 7. 33 , 34 , 35. Thus he proved himself clear of their Accusations , and maintained before them , that by their Law he was guiltless , and the Son of God ; for the Miracles which he wrought were to prove him so to be . Again , In their Law it was written , that whoso touched the Altar of Incense should be Holy , ( Exod. 29. 37. ) A Woman with a Bloody Issue toucheth him , and is whole of her Plague . Yea , they brought to him many diseased Persons ; and besought him that they might only touch the Hem of his Garment ; and as many as touched , were made perfectly whole , Mar. 5. 28 , 29. Mat. 14. 35 , 36. Thus was he justified before them out of their own Law , and had his Glory manifest before their Faces , to their everlasting confusion and contempt . Indeed , the Jews did make one Objection against Jesus Christ , that seemed to them to have weight in it : and that was because he first began to appear and manifest his Glory in Canaan of Galilee . At this , I say , they stumbled , it was their sore temptation ; for still as some affirmed him to be the Christ , others as fast objected , shall Christ come out of Galilee ? art thou also of Galilee ? search and look , for out of Galilee ariseth no Prophet , John 2. 1 , 11. Chap. 7. 40 , 41 , 42. But this their stumble might arise either ; 1. From the cruelty of Herod : Or , 2. From their own not observing and keeping in mind the Alarum that God gave them at his Birth . 1. It might arise or be occasioned through the Cruelty of Herod ; for Jesus was born in Bethlehem the City where David dwelt : But when Herod sent out to kill him , and for his sake killed all the young Children in Bethlehem ; then was Joseph warned by an Angel of God , to take the young Child and his Mother and fly into Egypt , and so he did , and was there till the Death of Herod , Mat. 2. 1 , 13 , 16 , 19 , 20. ) After this the Angel comes to them in Egypt , and bids them take the young Child and return into the Land of Israel ; wherefore they arose and went : but hearing that Herod's Son that Tyrant ruled in the room of his Father , they were afraid to go to Bethlehem , but turned aside into the Parts of Galilee , where they remained till the time of his shewing to Israel . 2. This stumble of theirs might arise from their not observing and keeping in mind the Alarum that God gave them of his Birth . 1. God began to give them the Alarum at the Birth of John the Baptist , where was asserted that he was to go before the Face of the Lord Jesus , and to prepare his Ways . And fear came upon all that dwelt round about them ; and all these sayings were noised abroad throughout all the hill-Countries of Judea , Luk. 1. 65. 2. Again , What a continuation of this Alarum was there also at the Birth of Jesus , which was about three months after John Baptist was born . Now come the Angels from Heaven , now comes a strange Star over the Countrey to lead the Men of the East to the Stable where Jesus was born ; now was Herod , the Priests , the Scribes , and also the City Jerusalem awakened and sore troubled : for it was noised by the Wise-Men , that Christ the King and Saviour was born . Besides , The Shepherds , Simon , and Anna gave notice of him to the People ; they should therefore have retained the Memory of these things , and have followed God in all his dark Providences , until his Son of Righteousness should arise among them with healing under his Wings . 3. I may add another cause of their stumble . They did not understand the Prophecies that went before of him . 1. He was to come to them out of Egypt . Out of Egypt have I called my Son , Mat. 2. 15. 2. He turned aside into Cana of Galilee , and dwelt in the City of , Nazareth ; That it might be fulfilled which was spoken by the Prophets , he shall be called a Nazaren , Mat. 2. 23. 3. That saying also was to be fulfilled . The Land of Zebulon , and the Land of Nepthaly , by the way of the Sea beyond Jordan , Galilee of the Gentiles , the People that sat in Darkness saw a great Light , and to them that sat in the region and shadow of Death , Light is sprung up , Mat. 4. 12 , 13 , 14 , 15 , 16 , 17. At these things then they stumbled , and 't was a great Judgment of God upon them . Besides , There seemed to be a Contradiction in the Prophecies of the Scriptures concerning his Coming . He was to be born in Bethlehem , and yet to come out of Egypt : How should he be the Christ , and yet come out of Galilee , out of which ariseth no Prophet ? Thus they stumbled . Hence note , That though the Prophecies and Promises be full and plain as these were , that he should be born in Bethlehem ; yet men's Sins may cause them to be fulfilled in such obscurity , that instead of having benefit thereby , they may stumble and split their Souls thereat . Take heed then , hunt not Christ from plain Promises with Herod , hunt him not from Bethlehem , lest he appear to your amazement and destruction from Egypt , or in the Land of Zebulon . But thus much to the Second Question ; to wit , What it was for Jesus to come into the World. I come now to the Third Question . Quest. 3. What it was for him to come to be a Saviour . For the further handling of this Question I must shew : 1. What it is to be a Saviour . 2. What it is to come to be a Saviour . 3. What it is for Jesus to come to be a Saviour . To these three briefly . First , What it is to be a Saviour . 1. A Saviour supposeth some in misery , and himself one that is to deliver them . 2. A Saviour , is either such an one Ministerially , or Meritoriously . Ministerially , is when one person engageth , or is engaged by virtue of respect or command from Superiours , to go and obtain by conquest or the Kings Redemption , the Captives or Persons grieved by the Tyranny of an Enemy . And thus was Moses and Joshuah , and the Judges and Kings of Israel , Saviours . Thou deliveredst them into the Land of their Enemies who vexed them , and in the time of their trouble when they cried unto thee , thou heardest them from Heaven ; and according to thy manifold mercies thou gavest them Saviours , who saved them out of the Hand of their Enemies , Nehem. 9. 27. Thus was Jesus Christ a Saviour , he was engaged by virtue of respect and command from God , to obtain by conquest and redemption , the Captives or Persons grieved ; God sent his Son to be the Saviour of the World , John 4. 14. Meritoriously , is when the Person engaging , shall at his own proper cost and charge give a sufficient value or price for those he redeemeth . Thus those under the Law were redeemed by the Mony called the Redemption-Mony . And Moses gave the Mony of them that were redeemed unto Aaron and to his Sons , Numb . 3. 46 , 47 , 48 , 49 , 51 , 52. And thus was Jesus Christ a Saviour ; he paid full price to Divine Justice for Sinners , even his own precious Blood. Forasmuch as you know that you were not redeemed from your vain Conversation , received by tradition from your Fathers , with corruptible things , as Silver and Gold , but with the precious Blood of Christ , 1 Pet. 1 18 , 19. And forasmuch as in mans redemption , the Undertaker must have respect , not only to the paying of a price , but also to the getting of a Victory ; for there is not only Jesus to satisfy , but Death , Devil , Hell , and the Grave to conquer : therefore hath he also by himself gotten the Victory over these . 1. He hath abolished Death , 2 Tim. 1. 10. 2. He hath destroyed the Devil , Heb. 2. 14 , 15. 3. He hath been the destruction of the Grave , Hos. 13. 14. 4. He hath gotten the Keys of Hell , Revel . 1. 17 , 18 , 19. And this I say , he did by himself at his own proper cost and charge , when he triumphed over them upon his Cross , Col. 2. 14 , 15. Quest. 2. Secondly , What it is to come to be a Saviour ? 1. To come to be one , supposeth one , ordained , and fore-prepared for that work . Then said he lo , I come a Body , hast thou prepared me , Heb. 10. 2. To come to be a Saviour , supposeth , one commissionated , or authorized to that Work. Th● Spirit of the Lord is upon me , because he hath anointed me ( authorized me ) to preach the Gospel to the Poor : He hath sent me to bind up the broken-hearted , to preach deliverance to the Captives , and recovering of sight to the Blind , and to set at liberty them that are bruised , Luk. 4. 18. And upon this account it is , that he is so often called CHRIST , or the Anointed one ; the Anointed Jesus , or Jesus the Anointed Saviour . Thou art the Christ the Son of God , that should come into the World. This Jesus whom I preach unto you is Christ : He testified to the Jews , that Jesus was Christ , and he confounded the Jews which dwelt at Damascus , proving by the Scriptures that this is the very Christ , Joh. 11. 27. Acts 17. 3. Chap. 18. 5. Chap. 9. 22. The very Anointed of God , or he whom God authorized and qualified to be the Saviour of the World. 3. To come to be a Saviour , supposeth a resolution to do that work before he goeth back . I will ransom them from the power of the Grave ; I will redeem them from death : O Death I will be thy Plague , O Grave I will be thy Destruction , Repentance shall be hid from mine Eyes , Hos. 13. 14. And as he resolved , so he hath done . 1. He hath purged our Sins , Heb. 1. 2 , 3. 2. He hath perfected for ever ( by one Offering ) them that are sanctified , Heb. 10. 14. 3. He hath obtained Eternal Redemption for them , Heb. 9. 12. See further , 2 Tim. 1. 10. Heb. 9. 26. Col. 2. 15. Heb. 6. 18 , 19 , 20. Quest. 3. I come now to the Third Question , What it is for Jesus to come to be a Saviour . 1. Ans. It is the greatest discovery of mans misery and inability , to save himself therefrom , that ever was made in the World. Must the Son of God himself come down from Heaven ? or can there be no Salvation ? can not one Sinner save another ? cannot man by any means redeem his Brother , nor give to God a Ransom for him ? cannot an Angel do it ? cannot all the Angels do it ? no ; Christ must come and die to do it . 2dly . It is the greatest discovery of the Love of God , that ever the World had . For god SO to love the World , as to send his Son ! For God SO to commend his love to the World , as to send it to them in the Blood of his Son ! Amazing Love ! John 3. 16. Rom. 5. 8. 3dly . It is the greatest discovery of the Condescention of Christ that ever the World had . 1. That he should not come to be ministred unto , but to minister ; and to give his Life a Ransom for many , Mat. 20. 28. 2. That he should be manifest for this purpose , that he might destroy the works of the Devil , 1 John 3. 8. 3. That he should come that we might have life , and that we might have it more abundantly , John 10. 10. 4. That the Son of God should come to seek and to save that which was lost , Luk. 19. 10. 5. That he should not come to judg the World , to but to save the World , John 12. 47. 6. That Christ Jesus should come into the World save Sinners of whom I am chief , 1. Tim. 1. 15. 7. That he should love us and wash us from our Sins in his own Blood , Revel . 1. 5. What amazing Condescention and Humility is this ! Phil. 2. 6 , 7 , 8 , 9. How Jesus Christ addressed himself to the Work of our Redemption . I Come then in the next place to shew you HOW Jesus Christ addressed himself to the Work of mans Redemption . The Scripture saith , he became poor : That he made himself of no reputation , and took upon him the form of a Servant , that he humbled himself unto death , even the Death of the Cross. But particularly : 1. He took upon him our Flesh. 2. He was made under the Law. 3. He took upon him our Sins . 4. He bore the Curse due to our Sins . First , He took upon him our Flesh. I shewed you before that he came in our Flesh , and now I must shew you the Reason of it : namely , Because , That was the way to address himself to the Work of our Redemption . Wherefore , when the Apostle treated of the Incarnation of Christ , he addeth ▪ withal the reason , to wit , That he might be capable to work out the Redemption of men . There are three things to be considered in this 1st Head. 1. that he took our Flesh ; for this Reason , That he might be a Saviour . 2. How he took flesh , that he might be our Saviour . 2. That it was necessary that he should take our Flesh , if indeed he will be our Saviour . For the First , That he took our Flesh , for this Reason , That he might be a Saviour : For what the Law could not do in that it was weak through the Flesh , God sending his own Son in the likeness of sinful flesh , and for sin condemned sin in the Flesh , Rom. 8. 3 , 4. The Sum of the Words is , forasmuch as the Law could do us no good , by reason of the inability that is in our flesh to do it ( for the Law can do us no good until it be fulfilled ) and because God had a desire that good should come to us , therefore did he send his Son in our likeness , clothed with flesh , to destroy by his doing the Law , the tendency of the Sin that dwells in our flesh . He therefore took our flesh , that our Sin , with its effects , might by him be condemned and overcome . The Reason therefore why he took flesh , is , Because he would be our Saviour . For asmuch then as the Children are Partakers of Flesh and blood , he also likewise took part of the same , that through death he might destroy him that had the Power of Death , that is the Devil , and deliver them , who through fear of death were all their life-time subject to bondage , Heb. 2. 14 , 15. In these words it is asserted , that he took our flesh for certain Reasons . 1. Because the Children , the Heirs of Heaven , are Partakers of Flesh and Blood. For asmuch then as the Children are Partakers of Flesh and Blood , he also himself took part of the same . Had the Children , the Heirs , been without flesh , he himself had not taken it upon him : had the Children been Angels , he had taken upon him the Nature of Angels ; but because the Children were Partakers of Flesh , therefore , leaving Angels , or refusing to take hold of Angels , he took Flesh and Blood , the Nature of the Children ; that he might put himself into a capacity to save and deliver the Children . Therefore it follows , That through death he might destroy him that had the Power of Death , that is the Devil . This therefore was another Reason , that he might destroy the Devil . The Devil had bent himself against the Children : he is their Adversary , and goeth forth to make war with them . The Devil your Adversary : And he went to make war with the Remnant of her Seed , 1 Pet. 5. 8. Revel . 12. Now the Children could not destroy him , because he had already cast them into sin ; defiled their Nature , and laid them under the Wrath of God , Therefore Christ puts himself among the Children , and into the Nature of the Children ; that he might , by means of his Dying in their Flesh , destroy the Devil ; that is , take away Sin , his Work , that he might destroy the Works of the Devil ; for sin is the great Engine of Hell , by which he overthroweth all that perish : Now this did Christ destroy , by taking on him the similitude of Sinful Flesh ; of which more anon . That he might destroy him that had the Power of Death , that is the Devil , and deliver them . This was the thing in chief intended , that he might deliver the Children , that he might deliver them from death , the Fruit of their Sin ; and from Sin , the Sting of that Death . That he might deliver them , who through the Fear of Death , were all their Life-time subject to bondage . He took flesh therefore , because the Children had it ; he took it that he might die for the Children , he took it that he might deliver the Children from the Works of the Devil ; that he might deliver them . No Deliverance had come to the Children if the Son of God had not taken their Flesh and Blood. Therefore he took our Flesh that he might be our Saviour . Again , In a Saviour there must be not only Merit , but Compassion and Sympathy ; because the Children are yet to live by Faith , are not yet come to the Inheritance . It behoved him therefore in all things to be made like unto his Brethren , that he might be a Merciful and Faithful High-Priest in things pertaining to God , to make Reconciliation for the Sins of the People , Heb. 2. 17 , 18. Two Reasons are rendred in this Text , why he must take Flesh ; namely , that he might be their Priest , to offer Sacrifice , to wit , his Body and Blood for them ; and that he might be merciful and faithful , to pitty and preserve them unto the Kingdom appointed for them . Mark you therefore , how the Apostle , when he asserteth that the Lord Jesus took our Flesh , urgeth the reason why he took our Flesh. THAT he might destroy the Devil and Death , THAT he might deliver them . It behoved him to be made like unto his Brethren , THAT he might be merciful and faithful , THAT he might make Reconciliation for the Sins of the People . The Reason therefore why he took our Flesh is declared , to wit , That he might be our Saviour . And hence you find it so often recorded ; He hath abolished in his Flesh the Enmity ; He hath slain the Enmity by his Flesh ; and you who were sometimes Aliens and Enemies in your Minds by wicked works : yet , now hath he reconciled , in the Body of his Flesh , through death , to present you holy and unblameable in his Sight , Ephes. 2. 15 , 16. Col. 1. 21 , 22. How he took Flesh. I Come now to the Second Question , to wit , How he took our Flesh. This must be inquired into , for his taking Flesh was not after the common way , never any took man's Flesh upon him as he , since the Foundation of the World. 1. He took not our flesh like Adam , who was formed out of the Ground . Who was made of the Dust of the Ground , Gen. 2. 7. Chap. 3. 19. 2. He took not our flesh as we do by Carnal Generation . Joseph knew not his Wife , neither did Mary know any Man , till she had brought forth her First-horn Son , Luk. 1. 34. Mat. 1. 25. 3. He took flesh then , by the immediate working and over-shadowing of the Holy Ghost : And hence it is said expresly ; She was found with Child of the Holy Ghost . Now the Birth of Jesus Christ was on this wise : When-as his Mother Mary was espoused to Joseph , ( before they came together ) she was found with Child of the Holy Ghost , Mat. 1. 18. And hence again , When Joseph doubted of her Honesty ( for he perceived she was with Child and knew he had not touched her ) the Angel of God , himself comes down to resolve his doubt , and said , Joseph thou Son of David , Fear not , to take unto thee Mary thy Wife , for that which is conceived in her , is of the Holy Ghost , Mat. 1. 20. But again , Though the Holy Ghost was that by which the Child Jesus was formed in the Womb , so as to be without Carnal Generation ; yet was he not formed in her without , but by her Conception . Behold , thou shalt conceive in thy Womb , and bring forth a Son , and shalt call his Name Jesus , Luk. 1. 31. Wherefore , he took flesh not only IN , but OF the Virgin. Hence he is called HER Son , the SEED of the Woman . And hence it is also that he is called the Seed OF Abraham , the Seed OF David ; THEIR Seed according to the Flesh , Luk. 2. 7. Gen. 13. 15. Chap. 12. Chap. 22. Gal. 3. 16. Chap. 4. 4. Rom. 1. 3. Luk. 1. 32. Rom. 9. 5. And this the Work he undertook , required . 1. It required that he should take our Flesh. 2. It required that he should take our Flesh without sin , which could not be , had he taken it by reason of a Carnal Generation ; for so , all Children are conceived in , and polluted with sin , Psal. 51. And the least pollution , either of flesh or spirit , had utterly disabled him for the Work , which to do , he came down from Heaven . Therefore , Such an High-Priest became us , who is holy , harmless , undefiled , separate from Sinners , and made higher than the Heavens , Heb. 7. 26. This Mystery of the Incarnation of the Son of God was thus compleated : I say , That he might be in all points like as we are , yet without sin ; for sin in the Fesh disableth , and maketh incapable to do the Commandment . Therefore was he thus made , thus made of a Woman : And this the Angel assigneth as the Reason of this his Marvelous Incarnation : The Holy Ghost , saith he , shall come upon thee , and the Power of the Highest shall overshadow thee ; therefore also that Holy thing that shall be born of thee , shall be called the Son of God , Luk. 2. 35. The Overshadowing of the Holy Ghost , and the Power of the Highest ; the Father , and the Holy Ghost , brought this Wonderful thing to pass ; for Jesus is a Wonderful One , in his Conception and Birth . This Mystery is that , next to the Mystery of three Persons in one God. It is a great Mystery . Great is the Mystery of Godliness ; God was manifested in the Flesh. The Conclusion is , That Jesus Christ took our Flesh , that he might be our Saviour ; and that he might be our Saviour indeed , he THUS took our Flesh. That it was necessary that he should take our Flesh , if he will be our Saviour . I Come now to the Third Thing , namely , That it was necessary that he should take our Flesh if he will be our Saviour . And that first , from the Nature of the Work ; his Work was to save , to save man , sinking man : man that was going down to the Pit , Job 34. 24. Now he that will save him that is sinking , must take hold on him . And since he was not to save a Man , but Men ; therefore it was necessary that he should take hold , not of one Person , but of the Common Nature , clothing himself with part of the same . He took not hold of Angels , but took on him the Seed of Abraham . For THAT Flesh was the same with the whole Lump of the Children , to whom the Promise was made ; and comprehended in it the Body of them that shall be saved , even as in Adam was comprehended the whole World at first , Rom. 5. Hence we are said to be chosen in him , to be gathered , being in him , to be dead by him , to be risen with him and to be set with him , or in him in Heavenly Places already , I phes . 1. 4 , 10. Rom. 7. 4. Col. 3. 1 , 2 , 3. Chap. 2. 12 , 13. This then was the Wisdom of the great God , that the Eternal Son of his Love should take hold of , and so secure the sinking Souls of perishing Sinners by assuming their Flesh. Secondly , The Manner of his doing the Work of a Saviour , did call for his taking of our Flesh. He must do the Work by dying : Ought not Christ to have suffered ? Christ must needs have suffered , Luk. 24. 26. Acts 17. 3. or else no glory follows . The Prophets testified before-hand the Sufferings of Christ , and the Glory that should follow , 1 Pet. 1. 11. Yea , they did it by the Spirit , even by the Spirit of Christ himself . This Spirit then did bid them tell the World , yea , testify that Christ must suffer , or no man be blest with Glory . For the threatning of death , and the Curse of the Law lay in the Way between Heaven-Gates and the Souls of the Children , for their Sins ; wherefore he that will save them , must answer Divine Justice , or God must lye in saving them without inflicting the Punishment threatned . Christ then must needs have suffered , the Manner of the Work , laid a necessity upon him to take our Flesh upon him ; he must die , he must die for us , he must die for our Sins . And this was effectually foretold by all the Bloody Sacrifices that were offered under the Law ; The Blood of Bulls , the Blood of Lambs , the Blood of Rams , the Blood of Calves , and the Blood of Goats and Birds . These Bloody Sacrifices , what did they signifie , what were they figures of , but of the bloody Sacrifice of the Body of Jesus Christ ; their Blood being a Shadow of his Blood , and their Flesh being a Shadow of his Flesh ? Therefore when God declared that he took no pleasure in them , because they could not make the Worshippers perfect as pertaining to the Conscience ; then comes Jesus Christ to offer his Sinless Body and Soul for the Sin of the People : For it is not possible that the Blood of Bulls and Goats should take away sin : wherefore , when he cometh into the World , he saith , Sacrifices and Offerings thou wouldest not , but a Body hast thou prepared me ; in Burnt-Offerings and Sacrifices for sin thou hast had no pleasure . Then said I , to , I come , in the Volume of thy Book it is written of me to do thy good Will. Since Burnt-Offerings cannot do thy Will , my Body shall ; since the Blood of Bulls and Goats cannot do thy Will , my Blood shall . Then follows , By the Will of God we are Sanctified through the offering up of the Body of Jesus Christ once for all , Heb. 10. 8 , 9 , 10. Thirdly , The End of the Work required , That Christ , if he will be our Saviour , should take upon him our Flesh. The End of our Salvation is , That we might enjoy God , and that he by us might be glorified for ever and ever . 1. That we might enjoy God. I will dwell in them , and they shall be my People , and I will be their God. This Indwelling of God , and consequently our Enjoyment of him , begins first in its Eminency , by his Possessing our Flesh in the Person of Jesus Christ. Hence his Name is called Emmanuel , God with us ; and the Word was made Flesh and dwelt amongst us . The Flesh of Christ , is the Tabernacle which the Lord pitched , according to that saying : The Tabernacle of God is with men , and he will dwell with them , and they shall be his People , and God himself shall be with them , and be their God , Revel . 21. 3. Here God beginneth to discover his Glory , and to be desirable to the Sons of Men. God could not communicate himself to us , nor take us into the Enjoyment of himself , but with respect to that Flesh which his Son took of the Virgin , because sin stood betwixt . Now this Flesh , only , was the Holy Lump ; in this Flesh God could dwell , and forasmuch as this Flesh is the same with ours , and was taken up with intent that what was done , in , and by that , should be communicated to all the Children ; therefore through that , doth God communicate of himself unto his People . God was in Christ reconciling the World unto himself . And ▪ I am the Way , saith Christ , no man cometh to the Father but by me , 2 Cor. 5. Joh. 14. 6. That Passage to the Hebrews is greatly to our purpose : We have boldness , Brethren , to enter into the Holiest , ( the place where God is ) by the Blood of Jesus , by a new and living Way which he hath Consecrated for us through the Vail , that is to say , his Flesh , Heb. 10. 19 , 20. Wherefore by the Flesh and Blood of Christ , we enter into the Holiest ; through the Vail , saith he , that is to say , his Flesh. 2. As the End of our Salvation , is , That we might enjoy God : so also it is that he by us might be Glorified for ever . That God in all things might be Glorified through Jesus Christ our Lord. Here indeed will the Mistery of his Grace , Wisdom , Justice , Power , Holiness , and Glory , inhabit Eternal praise , while we that are counted worthy of the Kingdom of God , shall admire at the Mistery , and see our selves , without our selves , even by the Flesh and Blood of Christ ( through Faith therein ) effectually , and Eternally saved . O! This will be the burden of our Eternal Joy ; God loved us , and gave his Son for us , Christ loved us , and gave his Flesh for our Life , and his Blood for our Eternal Redemption and Salvation . That Christ was made under the Law. BUt Secondly , Christ was made under the Law. When the fulness of the time was come ▪ God sent forth his Son , made of a Woman , made under the Law , Gal. 4. 4. Of right , being found in flesh , he must needs be under the Law , for that there is not any Creature , above or without Law to God , ( but this is not to the point in hand ) Christ was not therefore under the Law because he was found in flesh , but he took flesh , and designedly put himself , or was made under the Law ; wherefore 't is added , he was made under the Law to Redeem , to redeem them that were under the Law. Wherefore here is a design , an Heavenly contrivance , and device on foot . Christ is made , that is , by design , subjected under the Law , for the sake , and upon the account of others : To redeem them that were under the Law. Made under the Law ; that is , put himself into the Room of Sinners , into the Condition of Sinners ; made himself subject to the same pains and penalties we were obnoxious to . We were under the Law , and it had dominion over us , bound us upon pain of Eternal Damnation to do compleatly all things written in the Law. This Condition Christ put himself into , that he might redeem : for assuredly we had else perished . The Law had dominion over us , and since we had sinned , of right it pronounced the Curse , and made all men subject to the Wrath of God. Christ therefore did not only come into our Flesh , but also into our Condition , into the Valley and Shadow of Death where we were , and where we are as we are Sinners . He that is under the Law , is under the Edge of the Axe . When David was to go visit his Brethren , and to save them from the Hand of Goliah , he was to look how his Brethren fared , and to take their Pledg , 1. Sam. 17. 18. This is true of Jesus Christ , when he came to save us from the Hand of Death and the Law ; he looked how his Brethren fared , took to heart their deplorable Condition , and put himself into the same Plight , to wit , under the Law , that he might redeem them that were under the Law. I told you before , that he came sinless into the World , that he had a miraculous Conception , and wonderful Birth : And here you see a Reason for it , he was to be put , or made under the Law to redeem . He that will be made under the Law to redeem , had need be sinless , and spotless himself ; for the Law findeth fault with the least , and condemneth man for the first beginning of Sin. Without this then there could not have been Redemption , nor any the Sons of God by Adoption ; no Redemption , because the Sentence of Death had already past upon all ; no Sons by Adoption , because that 's the Effect of Redemption . God sent forth his Son made of a Woman , made under the Law to redeem them that were under the Law , That we might receive the Adoption of Sons . Christ then by being made under the Law , hath recovered his from under the Law , and obtained for them the Priviledg of the Adoption of Sons . For as I told you before , Christ stood a Common Person , presenting in himself the whole Lump of the promised Seed , or the Children of the Promise ; wherefore he comes under the Law for them , takes upon him to do what the Law required of them , takes upon him to do it for them . He began therefore at the first Tittle of the Law , and going in mans Flesh , for man , through the Law , He becomes the End of the Law for righteousness , for every one that believeth . The END of the Law , what is the End of the Law , but perfect and sinless Obedience ? that is the End of the Law both with respect to its Nature , and the Cause of its being imposed . God gave the Law , that compleat Righteousness should by that be found upon men , but because sin was got into man's Flesh , therefore this Righteousness , by us , could not be compleated : Now comes Christ the Lord into the World , clothes himself with the Children's Flesh , addresseth himself to the Work of their Redemption , is made under the Law ; and going through every part of the Law without Sin , he becometh the End of the Law for Justifying Righteousness to every one that believeth , Rom. 10. 4. For he obeyed not the Law for himself , he needed no obedience thereto : 'T was we that needed obedience , 't was we that wanted to answer the Law , we wanted it but could not obtain it , because then the Law was weak through the Flesh ; therefore God sent his own Son , and he did our duty for us , even to become the End of the Law to every one that believeth : In this therefore Christ laboured for us , he was made under the Law to redeem . Therefore , as I said before , It behoved him to be sinless , because the Law binds over to answer for sin at the Bar of the Judgment of God. Therefore did his God-Head assume our humane Flesh , in a clean and spotless way that he might come under the Law , to redeem them that were under the Law. For consisting of two Natures , and the Personality lieing in the God-Head , which gave value and worth to all things done for us by the Man-hood , the Obedience takes denomination from thence , to be the Obedience of God. The Sons Righteousness , the Sons Blood ; the Righteousness of God , the Blood of God , Heb. 5. 8 , 9. Phil. 3. 7 , 8. Acts 20. 28. 1 John 3. 16. Thus Jesus Christ came into the World under the Law to redeem ; not simply as God , but God-Man , both natures making one Christ. The God-head therefore did influence and give value to the human Flesh of Christ in all its Obedience to the Law ; else there would have been wanting that Perfection of Righteousness which only could answer the Demands and Expectation of the Justice of God , to wit , Perfect Righteousness by Flesh. But the Second Person in the God-head , the Son , the Word , coming under the Law for men in their Flesh , and subjecting himself by that Flesh to every tittle , and demand of the Law ; all , and every whit of what was acted , and done by Jesus Christ God-man for us , it was , and is the Righteousness of God : and since it was not done for himself , but for us ( as he saith in the Text , to redeem . ) The Righteousness by which we are set free from the Law , is none other but the Righteousness that alone resideth in the Person of the Son of God. And that it is absolutely necessary thus it should be , is evident , both with respect to God , and also with respect to Man. 1. With respect to God. The Righteousness is demanded by God : therefore he that comes to redeem , must present before God a Righteousness absolutely perfect ; this can be done by none but God. 2. With respect to Man. Man was to present this Righteousness to God , therefore must the Undertaker be man. Man for Man , and God for God , God-Man between God and Men. This Days-man can lay his Hand upon us both , and bring God and Man together in peace , Job . 9. 33. Quest. But some may say , What need of the Righteousness of one that is naturally God ? had Adam who was but a mean Man stood in his Innocency , and done his duty , he had saved himself and all his Posterity . Ans. Had Adam stood he had so long secured himself ( from the Wages of Sin ) and Posterity so long as they were in him . But had Adam sinned , yea , although he had not defiled his Nature with filth , he could never after that have redeemed himself from the Curse of the Law ; because he was not equal with God : for the Curse of the Law is the Curse of God , but no man can deliver himself from the Curse of God , having first transgressed . This is evident because Angels , for sin , lie bound in Chains , and can never deliver themselves . He therefore that redeemeth man from under the Law , must , not only do all the good that the Law requireth , but bear all the Penalty that is due by the Law for sin . Should an Angel assume human Flesh , and in that Flesh do the Law , this Righteousness would not redeem a Sinner , it would be but the Righteousness of an Angel , and so , far short of such a Righteousness as can secure a Sinner from the Wrath of God. But thou shalt love the Lord thy God with all thy Soul , with all thy Heart , with all thy Mind , with all thy Strength . If there was no more required of us , now to redeem our selves , it would be utterly impossible for us to do it , because in the best there is sin , which will intermix it self with every duty of Man. This being so , all the Heart , all the Soul , all the Strength , and all the Mind , to the exact requirement of the Justice of the Law , can never be found in a Natural Man. Besides , For this Work there is required a perfect Memory , always to keep in mind the whole Duty of Man , the whole of every tittle of all the Law , lest sin come in by forgetfulness . 2. A perfect Knowledg and Judgment , lest sin come in by ignorance . 3. An everlasting Unweariedness in all , lest sin and continual Temptations tire the Soul , & cause it to fail before the whole be done . For the Accomplishing this last , he must have , 1. A Perfect Willingness , without the least thought to the contrary . 2. Such an hatred of sin , as is not to be found , but in the Heart of God. 3. A full delight in every Duty , and that in the midst of all temptations . 4. A continuing in all things to the well-pleasing of the Justice of God. I say , should the penalty of the Law be taken off , should God forgive the Penalty and Punishment due to sins that are past , and only demand good works now , according to the Tenour of the Law , no man could be saved : there would not be found that Heart , that Soul , that Mind and that Strength any-where in the World. This therefore must cease for ever unless the Son of God will put his Shoulder to the Work ; but blessed be God he hath done it : When the fulness of the time was come , God sent forth his Son , made of a Woman , made under the Law , to redeem them that are under the Law. Christ took upon him our Sins . BUt Thirdly , Christ our Saviour takes upon him our Sins . This is another step to the Work of our Redemption . He hath made him to be sin for us . Strange Doctrine ! a Fool would think it blasphemy , but Truth hath said it . Truth , I say , hath said , not that he was made to be sin , but that GOD made him to be sin . He bath made him to be sin for us , 1 Cor. 5. 21. This therefore sheweth us how effectually Christ Jesus undertook the Work of our Redemption . He was made to be sin for us . Sin is the great block and bar to our happiness ; sin is the Procurer of all miseries to men both here and for ever . Take away sin , and nothing can hurt us ; for death Temporal , death Spiritual , and death Eternal is the Wages of sin , Rom. 6. 23. Sin then , and man for Sin , is the Object of the Wrath of God. If the Object of the Wrath of God , then is his Case most dreadful ; for who can bear , who can grapple with the Wrath of God! Men cannot , Angels cannot , the whole World cannot . All therefore must sink under sin , but he who is made to be sin for us ; he only can bear sins , he only can bear them away ; and therefore were they laid upon him . The Lord laid upon him the Iniquities of us all , Isa. 53. Mark therefore , and you shall find , that the Reason why God made him to be sin for us , was , That we might be made the Righteousness of God in him . He took our Flesh , he was made under the Law , and was made to be sin for us ; that the Devil might be destroyed , that the Captives might be redeemed , and made the Righteousness of God in him . And forasmuch as he saith , that GOD hath made him to be sin , it declareth that the Design of God , and the Mistery of his Will and Grace was in it . He hath made him to be sin . God hath done it , that we might be made the Righteousness of God in him : there was no other way , the Wisdom of Heaven could find no other way , we could not by other means stand just before the Justice of God. Now what remains , but that we who are reconciled to God by Faith in his Blood , are quit , discharged , and set free from the Law of Sin and Death . Yea , what encouragement to trust in him , when we read That God made him to be sin for us . Quest. But how was Jesus Christ made of God to be sin for us ? Ans. Even so as if himself had committed all our Sins ; that is , they were as really charged upon him , as if himself had been the Actor and Committer of them all . He hath made him to be sin ; not only as a Sinner , but as Sin it self . He was as the Sin of the World , that Day he stood before God in our steed . Some indeed will not have Jesus Christ our Lord to be made sin for us , their Wicked Reasons think this to be wrong Judgment in the Lord : it seems , supposing , that because they cannot imagine how it should be ; therefore God , if he does it , must do it at his Peril , and must be charged with doing wrong Judgment , and so , things that become not his Heavenly Majesty : But against this Duncish Sophistry , we set Paul and Isaiah , the one telling us still , The Lord laid on him the Iniquities of us all ; and the other , That God made him to be sin for us . But these Men , as I suppose , think it enough for Christ to die under that Notion only , not knowing nor feeling the Burden of Sin , and the Wrath of God due thereto . These make him as senceless in his Dicing and as much without reason , as a silly Sheep or Goat who also died for Sin , but so as in name , in shew , and shadow only . They felt not the proper Weight , Guilt , and Judgment of God for Sin. But thou , Sinner , who art so in thine own Eyes , and , who feelest guilt in thine own Conscience ; Know then , that Jesus Christ the Son of the Living God in flesh , was made to be sin for thee , or stood sensibly guilty of all thy Sins before God , and bare them in his own Body upon the Cross. God charged our Sins upon Christ , and that in their guilt and burden ; what remaineth , but that the Charge was real or feigned : if real , then he hath either perished under them , or carried them away from before God : if they were charged but feignedly , then did he but feignedly die for them , then shall we have but feigned benefit by his Death , and but a feigned Salvation at last ; not to say how this Cursed Doctrine chargeth God and Christ with Hypocrisy , the one in saying He made Christ to be sin , the other in saying He bare our sin ; when indeed , and in truth , our guilt and burden never was really upon him . Quest. But might not Christ die for our Sins , but he needs must bear their Guilt or Burden ? Ans. He that can sever sin , and guilt , sin and the Burden , each from other , laying sin and no guilt , sin and no burden on the Person that dieth for Sin , must do it only in his own imaginary Head. No Scripture , nor Reason , nor Sense , saith , understandeth , or feeleth sin when charged , without its guilt and burden . And here we must distinguish between sin charged , and sin forgiven . Sin forgiven , may be seen without guilt or burden , though I think not without shame in this World : But sin charged , and that by the Justice of God , for so it was upon Christ ; This cannot be , but guilt and the burthen , as inseparable companions , must unavoidably lye on that Person . Poor Sinner , be advised to take heed of such deluded Preachers , who with their Tongues smoother than Oil , would rob thee of that Excellent Doctrine , God hath made him to be sin for us : for such , as I said , do not only present thee with a feigned deliverance and forgiveness , with a feigned Heaven and Happiness , but charge God and the Lord Jesus as meer Impostors , who while they tell us that Christ was made of God to be sin for us , affirm , that it was not so REALLY , suggesting this Sophistical Reason , no wrong Judgment comes from the Lord. I say again , this Wicked Doctrine is the next way to turn the Gospel in thy thoughts , to no more than a Cunningly-devised Fable , 2 Pet. 1. and to make Jesus Christ in his dying for our Sins , as brutish as the Paschal-Lamb in Moses's Law. Wherefore , distressed Sinner , when thou findest it recorded in the Word of Truth , that Christ died for our Sins , and that God hath made him to be sin for us : Then do thou consider of sin as it is a Transgression against the Law of God , and that , as such , it procureth the Judgment of God , torments and afflicts the Mind with guilt , and bindeth over the Soul to answer it : sever not sin and guilt asunder , left thou be an Hypocrite like these wicked Men , and rob Christ of his true Sufferings . Besides , to see sin upon Christ but not its guilt , to see sin upon Christ , but not the Legal Punishment ; what is this but to conclude , that either there is no guilt and punishment in sin , or that Christ bare our sin , but we the Punishment ? for the Punishment must be born , because the Sentence is gone out from the Mouth of God against sin . Do thou therefore , as I have said , consider of sin as a Transgression of the Law , 1 John 3. and a Provoker of the Justice of God , which done , turn thine Eye to the Cross , and behold those Sins , in the Guilt and Punishment of them , sticking in the Flesh of Christ. God condemned sin in the Flesh of Christ. He bare our Sins IN his own Body on the Tree , Rom. 8. 3. 1 Pet. 2. 24. I would only give thee this Caution , not sin in the Nature of sin ; Sin was not so in the Flesh of Christ , but sin in the Natural Punishment of it , to wit , Guilt , and the Chastising Hand of Justice . He was wounded for our Transgressions , he was bruised for our Iniquities : The Chastisements of our Peace were upon him , and by his Stripes we are healed , Isa. 53. Look then upon Christ crucified to be as the sin of the World , as if He only had broken the Law ; which done , behold him perfectly innocent in himself , and so conclude , that for the transgressions of God's People he was stricken : That when the Lord made him to be sin , He made him to be sin FOR US . He was made a Curse for us , FOurthly , As he , was made Flesh under the Law , and also Sin ; so he was made a Curse for us . Christ hath redeemed us from the Cross of the Law , being made a Curse for us ; as it is written , Cursed is every one that hangeth on a Tree . This Sentence is taken out of Moses being passed there upon them that for Sin are worthy of death . And if a Man have committed a Sin worthy of death , and thou hang him on a Tree , his Body shall not remain all night upon the Tree , but thou shalt in any-wise bury him that Day , for he that is hanged is accursed of God. By this Sentence Paul concludeth that Jesus Christ was Justly hanged , because sin worthy of Death was upon him . Sin , not of his own but ours . Since then he took our Sins , he must be cursed of God ; for sin is sin where-ever it lies , and justice is justice where-ever it finds it : wherefore since Jesus Christ will bear our Sin , he must be numbred with the Transgressors , and counted worthy to die the Death . He that committeth sin is worthy of death : This , though Christ did not personally do , his Members , his Body , which is his Church , did : and since he would undertake for them with God , and stand in their Sins before the Eyes of his Justice ; He must die the Death by the Law. Sin and the Curse cannot be severed . Sin must be followed with the Curse of God : Sin therefore being removed from us to the Back of Christ , thither goes also the Curse ; for if sin be found upon him , he is the Person worthy to die , worthy by our Sins . Wherefore Paul here setteth forth Christ clothed with our Sins ; and so taking from us the Guilt and Punishment . What punishment , but the Wrath and Displeasure of God. Christ hath redeemed us from the Curse of the Law , being made a Curse for us . In this word [ Curse ] are two things comprized . 1. The Reality of Sin , for there can be no Curse where there is no Sin ; either of the Persons own , or made to be his by his own Consent or the Imputation of Divine Justice . And since Sins are made to be Christ's by Imputation , they are his , though not naturally , yet really , and consequently the Wages due : He hath made him to be sin ; he was made a Curse for us . 2. This word Curse comprizeth therefore the Punishment of Sin , that Punishment properly due to sin from the Hand of God's Justice , which punishment standeth in three things . 1. In charging sin upon the Body and Soul of the Person concerned : and hence we read that both the Body and Soul of Christ , were made an Offering for Sin , Isa. 53. 10. Heb. 10. 10. 2. The Punishment standeth in Gods inflicting of the Just merits of sin upon him that standeth charged therewith , and that is Death in its own nature and strength ; to wit , Death with the Sting thereof : The Sting of Death is sin . This Death did Christ die , because he died for our Sins . 3. The Sorrows and Pains of this Death therefore must be under-gone by Jesus Christ. Now there are divers Sorrows in Death . 1. Such Sorrows as Brutes are subject to . 2. Such Sorrows as Persons are subjects to , that stand in sin before God. 3. Such Sorrows as those undergo who are swallowed up of the Curse and Wrath of God for ever . Now so much of all kind of Sorrow as the Imputation of our Sin , could justly bring from the Hand of Divine Justice , so much of it he had . 1. He had Death . 2. He had the Sting of Death , which is Sin. 3. He was forsaken of God , but could not by any means have those Sorrows which they have that are everlastingly swallowed up of them . It was not possible that he should be holden of it , Act. 2. 24. For where Sin is charged and born , there must of necessity follow the Wrath and Curse of God : Now where the Wrath and Curse of God is , there must of necessity follow the Effects , the Natural Effects . I say , the Natural Effects : to wit , the Sence , the Sorrowful Sence of the Displeasure of an Infinite Majesty , and his Chastisements for the Sin that hath provoked him . There are Effects natural , and Effects accidental ; those Accidental , are such as flow from our weakness , whilst we wrestle with the Judgment of God ; to wit , hellish fear , despair , rage , blasphemy , and the like : These were not incident to Jesus Christ , he being in his own Person every way perfect . Neither did he alwayes endure the Natural Effects ; his Merits relieved , and delivered him . God loosed the Pains of death , because it was not possible he should be holden of it , Acts 2. 24. Christ then was made a Curse for us , for he did bear our sin ; the Punishment therefore , from the Revenging Hand of God must needs fall upon him . Wherefore , by these four things , we see how Christ became our Saviour , he took hold of our Nature , was born under the Law , was made to be sin , and the Accursed of God for us . And observe it ; all this , as I said before , was the Handy-Work of God. God made him Flesh , made him under the Law , God made him to be Sin , and also a Curse for us . The Lord bruised him , the Lord put him to grief , the Lord made his Soul an Offering for Sin , Isa. 53. Not for that he hated him , considering him in his own harmless , innocent , and blessed Person ; for he was daily hid Delight ; but by an act of grace to usward , were our Iniquities laid upon him , and he in our stead , bruised and chastised for them . God loved us , and made him a Curse for us . He was made a Curse for us , That the Blessing of Abraham might come on the Gentiles , through Faith in Jesus Christ , Gal. 3. 13 , 14 , 15. Further Demonstration of this Truth . BEfore I pass this Truth , I will present thee ( Courteous Reader ) with two or three Demonstrations for its further confirmation . First , That Christ did bear our Sin and Curse , is clear because he died , and that without a Mediator . 1. He died , Death is the Wages of Sin , Rom. 6. 23. Now if death be the Wages of sin , and that be true , that Christ did die and not sin , either the Course of Justice is perverted , or else he died for our Sins ; there was no cause of death in him , yet he died Act. 13. 28. He did no Evil , Guile was not found in his Mouth , yet he received the Wages of Sin. Sin therefore , though not of his own , was found upon him , and laid to his Charge , because he died . Christ died for our Sins , Christ gave himself for our Sins , 1 Cor. 15. 1 , 2 , 3. Gal. 1. 4. 1 Pet. 2. 22. He then that will conclude that Christ did not bear our Sin , chargeth God foolishly , for delivering him up to death : for laying on him the Wages , when in no sence he deserved the same . Yea he overthroweth the whole Gospel , for that hangeth on THIS hinge ; Christ died for our Sins . Object . But all that die , do not bear the Curse of God for Sin. Ans. But all that die without a Mediator do : Angels died the Cursed Death , because Christ took not hold of them ; and they for whom Christ never prayeth , they die the Cursed Death , for they perish everlastingly in the unutterable Torments of Hell. Christ too died , that Death which is the Proper Wages of Sin , for he had none to stand for him . I looked , saith he , and there was none to help , and I wondred that there was none to uphold : therefore mine own Arm brought Salvation unto me . And he saw that there was no man : and he wondered that there was no Intercessor , therefore his Arm brought Salvation unto him , and his Righteousness sustained him , Isa. 63. 5. Isa. 59. 16. Christ then died , or endured the Wages of Sin , and that without an Intercessor , without one between God and he : He grappled immediatly with the Eternal Justice of God , who inflicted on him Death , the Wages of Sin : there was no man to hold off the Hand of God ; Justice had his full blow at him , and made him a Curse for Sin. He died for sin without a Mediator , he died the Cursed Death . Secondly , A Second thing that Demonstrateth that Christ died the Cursed Death for Sin : It is the Frame of Spirit that he was in at the time that he was to be taken . Never was poor mortal so beset with the apprehensions of approaching death as was this Lord Jesus Christ ; Amazement beyond measu●e , Sorrow that exceeded seized upon his Soul. My Soul , saith he , is exceeding sorrowful even unto Death . And he began , saith Mark , to be sore amazed , and to be very heavy , Mat. 26. 38. Mar. 14. 33. Add to this , That Jesus Christ was better able to grapple with death , even better able to do it alone , than the whole World joyn'd altogether . 1. He was anointed with the Spirit without Measure , Joh. 3. 34. 2. He had all Grace perfect in him , John 1. 16. 3. Never none so soaked in the Bosom of his Fathers Love as himself , Prov. 8. 23 , 30. 4. Never none so harmless , and without sin as he , and consequently never man had so good a Conscience as he , Heb. 7. 26. 5. Never none prepared such a stock of good Works to bear him company at the Hour of Death as he . 6. Never none had greater assurance of being with the Father Eternally in the Heavens than he . And yet behold , when HE comes to die , how weak is he , how amazed at death , how heavy , how exceeding sorrowful ; and I say , no cause assigned but the Approach of Death . Alas ! How often is it seen , that we Poor Sinners can laugh at destruction when it cometh : yea , and rejoice exceedingly when we find the Grave , Job . 3. 22. looking upon death as a part of our Portion ; yea , as that which will be a means of our present relief and help , 1 Cor. 3. 22. This Jesus Christ couldnot do , considered as dying for our Sin , but the nearer death , the more heavy , & oppressed with the thoughts of the Revenging Hand of God. Wherefore he falls into an Agony , and Sweats ; not after the common rate , as we do when death is severing Body and Soul. His Sweat was as it were great drops ( Clodders ) of Blood , falling down to the Ground , Luk. 22. 44. What , I say , should be the Reason , but that death assaulted him with his Sting . If Jesus Christ had been to die for his Vertues only , doubtless he would have born it lightly , and so he did as he died , bearing witness to the Truth , He endured the Cross , and despised the Shame , Heb. 12. 1 , 2 , How have the Martyrs despised death , and as it were , not been careful of that , having peace with God by Jesus Christ , scorning the most Cruel Torments that Hell and Men could devise and invent ; but Jesus Christ could not do so , as he was a Sacrifice for sin , he died for sin , he was made a Curse for us . O my Brethren , Christ died many deaths at once , he made his Grave with the Wicked , and with the Rich in his Deaths . Look how many thousands shall be saved , so many deaths did Jesus die ; yet it was but once he died . He died thy death , and my death , and so many deaths as all our Sins deserved , who shall be saved from the Wrath to come . Now to feign that these Sorrows , and this Bloody Agony was not real , but in shew only ; What greater Condemnation can be passed upon Jesus Christ , who loved to do all things in the most feigned Simplicity ? It was therefore because of sin ; the Sin that was put into the Death he died , and the Curse of God that was due to Sin ; That , That made death so bitter to Jesus Christ ; 't is Christ that died . The Apostle speaks as if never any died but Christ , nor indeed did there , so wonderful a Death as he , Rom. 8. Death considered simply , as it is a deprivation of natural life could not have these Effects in a Person , personally more Righteous than an Angel. Yea , even Carnal Wicked Men not awakened in their Conscience how securely can they die . It must therefore also be concluded , that the Sorrows , and Agony of Jesus Christ came from a higher cause , even from the Guilt of sin , and from the Curse of God that was now approaching for that Sin. It cannot be attributed to the Fear of Men , their Terrour could not make him afraid ; that was contrary to his Doctrine , and did not become the Dignity of his Person ; it was sin , sin , sin , and the Curse due to sin . Thirdly , It is evident that Christ did bear and die the Cursed Death for sin ; from the Carriage and Dispensation of God towards him . First , from the Carriage of God. God now becomes as an Enemy to him . 1. He forsakes him . My God , my God , why hast thou forsaken me ? Yea , the Sence of the Loss of God's comfortable Presence abode with him even till he gave up the Ghost . 2. He dealeth with him as with one that hath sinned , he chastiseth him , he bruiseth him , he striketh and smiteth him , Isa. 53. and was pleased , that is , his Justice was satisfied , in so doing . It pleased the Lord to bruise him , he hath put him to grief . These things could not he , had he only considered him in his own Personal standing , ( where was the Righteous forsaken . ) Without the Consideration of Sin , he doth not willingly afflict , nor grieve the Children of Men ; that is , not out of pleasure , or without sufficient cause . Jesus Christ then , since he is under this withdrawing , chastising , bruising , and afflicting Displeasure of God , he is all that time under sin , under our sins , and therefore thus accursed of God , his God. Secondly , Not only the Carriage of God , but his Dispensations , his visible Dispensations , plainly declare that he stood before God in our Sins , Vengeance suffered him not to live . Wherefore God delivered him up . He spared not his own Son , but delivered him up for us all , Rom. 8. 32. 1. He delivered him into the Hands of Men , Mar : 9. 31. 2. He was delivered into the Hands of Sinners , Luk. 24. 7. 3. He was delivered unto Death , Rom. 4. 25. 4. Yea , so delivered up , as that they both had him to put him to death , and God left him for that purpose in their Hands : yea , was so far off from delivering him , that he gave way to all things that had a tendency to take his Life from the Earth . Now may men do what they will with him , he was delivered to their Will. 1. Judas may sell him . 2. Peter may deny him . 3. All his Disciples forsake him . 4. The Enemy apprehends him , binds him , they have him away like a Thief to Caiaphas the High-Priest , in whose House he is mocked , spit upon , his Beard is twitched from his Cheeks ; now they buffet him and scornfully bow the Knee before him : Yea , his Visage is so marred more than any mans , and his Form more than the Sons of Men , Isa. 52. 13 , 14 , 15. Now he is sent to the Governor , defaced with Blows and Blood ; who delivereth him into the Hand of his Souldiers ; they Whip him , Crown him with Thorns , and stick the Points of the Thorns fast in his Temples , by a Blow with a Staff in their Hand : Now is he made a Spectacle to the People , and then sent away to Herod , who with his Men of War set him at naught ; no God appearing for his Help . In fine , they at last condemn him to Death , even to the Death of the Cross , where they hang him up by Wounds made through his Hands and his Feet , between the Earth and the Heavens , where he hanged for the space of Six Hours , to wit , from Nine in the Morning , till Three in the Afternoon . No God yet appears for his help , while he hangs there ; some rail at him , others wagg their Heads , others tauntingly say , He saved others , himself he cannot save ; some divide his Raiment , casting lots for his Garments before his Face , others mockingly bid him come down from the Cross , and when he desireth succour , they give him Vinegar to drink . No God yet appears for his help . Now the Earth quakes , the Rocks are rent , the Sun becomes black , and Jesus still cries out that he was forsaken of God ; and presently boweth his Head and dies : read Mat. 26. Chap. 27. Mar. 14. Chap. 15. and Luk. 22. Chap. 23. John 18. Chap. 19. And for all this there is no cause assigned from God , but Sin. He was wounded for our Transgressions , he was bruised for our Iniquities , and the chastisement of our Peace was upon him , and by his Stripes we are healed , Isa. 53. The Sum then is , That Jesus Christ the Lord by taking part of our Flesh , became a Publick Person , not doing , nor dying in a private Capacity , but in the room and stead of Sinners , whose Sin deserved Death and the Curse of God : all which Jesus Christ bare in his own Body upon the Tree . I conclude then , that my Sin is already crucified , and accursed in the Death and Curse Christ under-went . I come now to some Objections . Objection First . CHrist never was a Sinner , God never supposed him to be a Sinner , neither did our Sins become really his , God never reputed him so to have been ; therefore hate or punish him as a Sinner he could not ; for no false judgment can belong to the Lord. 1. Ans. That Christ was not a Sinner Personally , by acts , or doings of his own , is granted , and in this sense 't is true , that God did never suppose him to be a Sinner , nor punished him as such a Sinner , nor did he really ( if by really you understand naturally ) become our Sin , nor did God ever repute him so . 2. But that Christ stood before God in our Sins , and that God did not only suppose him so to stand , but set him in them , put them upon him , and count them as his own , is so true , that he cannot at present be a Christian that denies it . The Lord hath laid upon him the Iniquities of us all , Isa. 53. 1 Pet. 2. 22. 3. So then , though God did not punish him for sin of his own committing , yet he punished him for sin of our committing . The Just suffered for the unjust , 1 Pet. 3. 18. 4. Therefore it is true , That though Christ did never really become sin of his own , he did really become our Sin , did really become our Curse for sin : If this be denyed , it follows that he became our Sin but feignedly , that he was made our Curse , or a Curse for us , but in appearance , shew , or in dissimulation ; but no such action or work can proceed of the Lord. He did then really lay our Sin , and his Curse upon him for our Sin. 2. Object . But if Christ indeed hath suffered for our Sins , and endured for them that Curse , that of justice is due thereto : then hath he also endured for us the proper torments of Hell , for they are the Wages of our Sins . Ans. Many things might be said in answer to this Objection . But briefly ; 1. What God chargeth upon the Soul for sin , is one thing , and what followeth upon that Charge , is another . 2. A difference in the Person suffering , may make a difference in the Consequences that follow upon the Charge . Let us then consider of both these things . 1. The Charge is Sin , God charged him with our Sins . 2. the Person then stands guilty before the Judgment of God. The Consequences are : 1. The Person charged sustains , or suffereth the Wrath of God. 2. This Wrath of God is expressed , and inflicted , on Body and Soul. The Consequences are : 1. God forsaketh the Person charged , and being left , if he cannot stand , he falleth under the Power of guilt and horror of the same . If the Person utterly fall under this Charge , as not being able to wrestle with , and overcome this Wrath of God , then despair , horror of Hell , rage , blasphemy , darkness , and damnable anguish immediately swallow him up , and he lieth for ever and ever in the Pains of Hell , a Monument of Eternal Vengeance . Now that Christ under-went the Wrath of God 't is evident , because he bare our Curse ; That God forsook him , he did with strong crying and tears acknowledg ; and therefore that he was under the Soul-afflicting sence of the loss of God's Favor , and under the sence of his Displeasure must needs flow from the Premises . But now , because Christ Jesus the Lord , was a Person infinitly differing from all others that fall under the Wrath of God : therefore those things that flow from damned Sinners , could not flow from him . 1. Despair could not rise in his Heart , for his Flesh did rest in hope ; and said even when he suffered , Thou wilt not leave my Soul in Hell , Acts 2. 27. 2. The Everlastingness of the Punishment therefore , nor the Terrors that accompany such , could not fasten upon him ; for he knew at last that God would Justifie him , or approve of his Works that they were Meritorious . And mark , Everlasting Punishment is not the proper Wages of sin , but under a supposition that the Person suffering be not able to pay the Debt . Thou shalt not depart thence till thou hast paid the very last Mite . The difference then of the Persons suffering may make a difference , though not in the Nature of the Punishment ; yet in the Duration , and Consequences of it . 1. Christ under the Sentence , was as to his own Personal Acts only , altogether innocent ; the Damned , only altogether Sinners . 2. Christ had in him , even then the utmost Perfection of all graces and vertues ; but the Damned , the Perfection of Sin and Vileness . 3. Christ's Humanity had still Union with his God-head ; the Damned , Union only with Sin. 4. Now an Innocent Person , perfect in all graces , as really God , as Man , can better wrestle with the Curse for sin , than either sinful Men or Angels . 1. While they despair , Christ hopes . 2. While they blaspheme , Christ submits . 3. While they rage , Christ justifies God. 4. While they sink under the burden of Sin and Wrath , Christ recovereth by vertue of his Worthiness . Thou wilt not leave my Soul in Hell , neither wilt thou suffer thy Holy one to see corruption . He was Gods Holy one , and his Holiness prevailed . So that it follows not , That because Christ did undergo the Curse due to our Sins , he therefore must have those accidental Consequences which are found to accompany damned Souls . 3. Object . But the Scripture saith , That the Wages of Sin is everlasting punishment . Depart from me ye cursed into everlasting fire , prepared for the Devil and his Angels , Mat. 25. Ans. This Objection is partly answered already , in the Answer to that fore-going . But further ; 1. Consider , The Wages of Sin is Death , and punishment under the Wrath of God. Till those that die the Death for Sin , have paid the utmost Farthing , Mat. 5. 25. Luk. 12. 58 , 59. 2. So then the everlastingness of the Punishment , lieth here ; If the Person suffering be not able to make amends to justice for the Sins for which he suffereth ; else justice neither would , nor could , because 't is just , keep such still under punishment . 3. The Reason then why fallen Angels , and damned Souls have an everlastingness of Punishment allotted them , is because , by what they suffer : they cannot satisfy the Justice of God. 4. The Conclusion then is , though the Rebukes of God for Sin by death and punishment after , be the Rebukes of Eternal Vengeance ; yet the Eternity of that Punishment , is for want of merit : could the Damned merit their own Deliverance , Justice would let them go . 5. It is one thing therefore to suffer for sin , by the stroke of Eternal Justice , and another thing to abide for ever a Sufferer there : Christ did the First , the Damned do the Second . 6. His Rising therefore from the Dead the third Day doth nothing invalid his Sufferings , but rather sheweth the Power of his Merit . And here I would ask a Question , Had Christ Jesus been more the Object of Faith , if weakness and endless infirmity had kept him under the Curse , than by rising again from the Dead , want of merit causing the one , sufficience thereof causing the other ? 7. If men will not believe that Christ hath removed the Curse , because he is risen again ; they would much more strongly have doubted it , had he been still in the Grave . But O amazing darkness ! to make that an Argument , that his Sufferings wanted merit , which to God himself is sufficient proof that he hath purged our Sins for ever . For this Man after he had offered up one sacrifice for Sins for ever , sat down on the Right Hand of God , Heb. 10. 12. 4. Object . But the Scripture saith , Christ is our Example and that in his very death , 1 Pet. 2. 21. Ans. Christ in his Sufferings , and Death , is both Sacrifice and Example . 1. A Sacrifice . Christ our Passeover is Sacrificed for us . And again , He gave himself for us , an Offering , and a Sacrifice to God for a sweet-smelling Savor . And thus he made Reconciliation for Iniquity , and brought in Everlasting Righteousness , 1 Cor. 5. 8. Ephes. 5. 1 , 2. Dan. 9. 2. 2dly . He was also in his Sufferings Exemplary , and that in several particulars . 1. In his meek Deportment , while he was apprehended , Isa. 53. 7. 2. In doing them good that sought his Life , Luk. 22. 50 , 51. 3. In his Praying for his Enemies , when they were in their Out-rage , Luk. 23. 34. 4. When he was reviled , he reviled not again ; when he suffered he threatned not , but committed himself to him that judgeth Righteously , 1. Pet. 2. 23. In these respects , I say , he was Exemplary , and brought honour to his Profession by his good Behaviour : And O how beautiful would Christianity be in the Eyes of Men , if the Disciples of our Lord would more imitate him therein ! But what ? Because Christ is our Pattern , is he not our Passeover ? or , because we should in these things follow his Steps , died he not for our Sins ? Thus to conclude , would not only argue thee very erroneous , but such a Conclusion would overthrow the Gospel ; it being none other but a great flight of Satan , to shut out the whole by a Part , and to make us Blasphemers , while we plead for Holiness . Look then upon the Death of Christ under a double Consideration . 1. As he suffered from the Hand of God. 2. As he suffered from the Hand of Men. Now as he suffered by God's Hand , so he suffered for sin ; but as he suffered from Men , so he suffered for righteousness sake . Observe then , That as he suffered for sin , so no MAN took away his Life ; but as he suffered for righteousness , so THEY slew him by wicked hands : What is it then ? Christ must needs have suffered , and the Wisdom of God had so ordained . That those things which God before had shewed by the Mouth of all his Prophets , that Christ should suffer , he hath so fulfilled , Acts 3. 18. Thus therefore we ought to distinguish of the Causes , and Ends of the Death of Christ. Again , As Christ suffered for sin , so he would neither be taken at mans pleasure , nor die at mans time . 1. Not at mans pleasure , and hence it was that they so often sought his Life in vain , for his Hour was not yet come ; to wit , the Hour in which he was to be made a Sacrifice for our Sin , John 13. Chap. 17. 1 , 2. Chap. 18. 1 , 2. 2. Not at their Time ; but contrary to all expectation , when the due time was come , he bowed his Head and gave up the Ghost , John 19. 30. And for this last work he had power given him of God , that is , power to die when he would . I have power , said he , to lay down my Life , and I have power to take it again ; This Power never man had before . This made the Centurion wonder , and made Pontius Pilat marvel : And indeed well they might , for it was as great a Miracle as any he wrought in his Life . It demonstrated him to be the Son of God , Mar. 15. 38 , 39. The Centurion knowing that according to nature he might have lived longer , concluded therefore that his dying at that instant was not , but miraculously . And when he saw that he so cried out , and gave up the Ghost , he said , Truly this Man was the Son of God. And the Reason why he had power to die , was , That he might offer his Offering willingly , and at the Season . 1. Willingly . If his Offering be a Burnt-Sacrifice of the Lord , let him offer a Male without blemish , he shall offer it of his own voluntary Will , at the Door of the Tabernacle of the Congregation before the Lord , Levit. 1. 3. 2. He must offer it at the Season . Thou shalt keep this Ordinance ( the Passeover ) in his Season , Exod. 13. 10. Now both these Offerings having immediate respect to the Offering of the Body of Christ for sin ( for he came in the room of all burnt-Sacrifices , ) the Passeover also was a Type of him , Heb. 10. 3 , 4 , 5 , 6. 1 Cor. 5. 7 , 8. Therefore , he being now the Priest as well as Sacrifice , must have Power and Will to offer his Sacrifice with acceptation ; and this the Scripture testifieth he did where it saith , In due time Christ died for the Ungodly , Rom. 5. 8 , 9. In due time , that is at the time appointed , at the acceptable time . Thou must therefore , unless thou art willing to be deceived , look upon the Sufferings of Christ , under a double Consideration , and distinguish between his Sufferings as our Example , and his Suffering for our Sins . And know , that as he suffered as our Example , so he suffered only for righteousness sake from the Hands of wicked Men ; but as he suffered for our Sins , so he suffered ( as being by God reputed wicked ) the Punishment that was due to sin even the dreadful Curse of God : Not that Christ died two deaths one after another , but he died at the same time upon a double account ; for his Righteousness sake from Men ; for our sins , from the Hand of God. And , as I said before , had he only suffered for righteousness sake , death had not so amazed him , nor had he been so exceeding heavy in the Thoughts of it ; that had never put him into an Agony , nor made him Sweat , as it were , great drops of Blood. Besides , When men suffer only for righteousness sake , God doth not use to hide his Face from them , to forsake them , and make them accursed ; But Christ hath delivered us from the Curse of the Law , being made a Curse for us . Object . But if indeed Christ hath paid the full price for us by his Death , in suffering the Punishment that we should have done : wherefore is the Scripture so silent , as not to declare , that by his Death he hath made satisfaction ? Ans. No Man may teach God Knowledg , he knoweth best how to deliver his Mind in such words and terms as best agree with his Eternal Wisdom , and the Consciences of these that are truly desirous of Salvation , being over-burdened with the guilt of Sin. Perhaps the Word Satisfaction will hardly be found in the Bible ; and where is it said in so many words , God is dissatisfied with our Sins ? Yet 't is sufficiently manifest , that there is nothing that God hateth but sin , and Sinners for the Sake of sin . What meant he by turning Adam out of Paradise , by drowning the Old World , by burning up Sodom with Fire and Brimstone from Heaven ? What meant he by drowning of Pharaoh , by causing the Ground to swallow up Corah and his Company , and by his destroying Israel in the Wilderness , if not to shew that he was dissatisfied with Sin ? That God is also satisfied , yea , more than satisfied by Christ's Sufferings for our Sins , is apparent : For granting that he died for them , as these Scriptures declare , Isa. 53. 1 Cor , 15. 1 , 2 , 3 , 4. Gal. 1. 4. 1 Cor. 5. 8. 2 Cor. 5. 21. Gal. 3. 13. 1 Pet. 2. 24. Chap. 3. 18. 1 Joh. 2. 2. Chap. 3. 16. Chap. 4. 14. Revel . 1. 5. Chap. 5. 9. Isa. 49. 4 , 5 , 6. 1. It is apparent , because it is said ; That God smelled in that Offering of the Body of Christ for our Sins , a Sweet-smelling Savor . He gave himself for us an Offering , and a Sacrifice to God for a sweet-smelling Savor , Ephes. 5. 2. 2. It is apparent , because it is said expresly , That God for Christ's Sake doth now forgive . Be ye kind one to another , tender-hearted , forgiving one another , even as God for Christ's Sake bath forgiven you , Ephes. 4. 32. 3. It is apparent that God is satisfied with Christ's Blood for our Sins , because he hath declared , that he can justifie those that believe in , or rely upon that Blood for Life , in a way of Justice and Righteousness . Being justified freely by his Grace through the Redemption that is in Jesus Christ ; whom God hath set forth to be a Propitiation through faith in his Blood , to declare his Righteousness for the Remission of sins , that are past through the forbearance of God. To declare , I say , at this time his Righteousness , that he might be just , and the Justifier of him that believeth in Jesus , Rom. 3. 24 , 25 , 26. Now , I say , to object against such plain Testimonies , what is it , but 1. To deny that Christ died for Sin ; or to conclude , 2. That having so done , he is still in the Grave : Or , 3. That there is no such thing as Sin : Or , 4. No such thing as Revenging Justice in God against it : Or , 5. That we must die our selves for our Sins : Or , 6. That sin may be pardoned without a satisfaction : Or , 7. That every man may merit his own Salvation . But without shedding of Blood there is no Remission , Heb. 9. 22. To avoid therefore these cursed Absurdities , it must be granted that Jesus Christ by his Death did make satisfaction for sin . But the word Satisfaction may not be used by the Holy Ghost , perhaps , for that it is too short and scanty a Word to express the Blessedness that comes to Sinners by the Blood of Christ. 1. To make satisfaction amounts to no more than compleatly to answer a legal Demand for harms and injuries done . Now this when done to the full , leaveth the Offender there where he was before he committed the Injury . Now if Christ had done no more than this , he had only paid our debt , but had not obtained eternal redemption for us . 2. For a full Satisfaction given by this Man for harms done by another , may neither obtain the Love of the Person offended , nor the smallest Gift which the Person offending hath not deserved . Suppose I owe to this Man ten thousand Talents , and another should pay him every Farthing , there remaineth over and above , by that compleat Satisfaction , not one single half-Penny for me . Christ hath therefore done more than to make satisfaction for sin by his Blood. He hath also made us Kings and Priests to God and his Father , and we shall reign with him for ever and ever , Revel . 1. 5 , 6. Chap. 22. 5. But take a few more Scriptures for the Proof of the Doctrine before asserted . First , We have redemption through his Blood , Col. 1. 14. 1. Redemption from Sin , Ephes. 1. 7. 2. Redemption from Death , Heb. 2. 14 , 15. Hos. 13. 14. 3. Redemption from Satan , Heb. 2. 15. 4. Redemption from the World , Gal. 1. 4. 5. Redemption to God , Revel . 5. 9. 6. Eternal Redemption . Neither by the Blood of Goats and Calves , but by his own Blood , he entered in once into the Holy Place , having obtained Eternal Redemption for us , Heb. 9. 12. Secondly , We are said also to be washed in his Blood. 1. Our Persons are washed ; He loved US , and washed US from our Sins in his own Blood , Rev. 1. 5. 2. His Blood washeth also our Performances , Our Robes are washed , and made white in the Blood of the Lamb , Revel : 7. 14. Thirdly , We are said to be purged by his Blood. 1. Purged from Sin before God. When he had by himself purged our Sins , he sat down on the Right Hand of God , Heb. 1. 3. 2. Purged from evil Consciences . How much more shall the Blood of Christ , who through the Eternal Spirit offered himself without spot to God ; purge your Conscience from dead works , to serve the Living God ? Heb. 9. 14. Fourthly , We are said to be made nigh to God by his Blood. But now in Christ Jesus , ye who sometimes were afar off , are made nigh by the Blood of Christ , Ephes. 2. 13. Fifthly , Peace is said to be made by his Blood. 1. Peace with God , Col. 1. 20. 2. Peace of Conscience , Heb. 10. 19 , 20 , 21 , 22. 3. Peace one with another , Ephes. 2. 14. Sixthly , We are said to be justified by his Blood. Much more being now justified by his Blood , we shall be saved from wrath through him , Rom. 5. 9. Justified , that , is acquitted : 1. Acquitted before God , Ephes. 5. 25 , 26. 2. Acquitted before Angels , Mat. 28. 5. 3. Acquitted by the Law , Rom. 3. 21 , 22 , 23. 4. Acquitted in the Court of Conscience , Heb. 9. 14. Seventhly , We are said to be saved by his Blood , Rom. 5. 8 , 9. Eightly , We are said to be reconciled by his Blood , Col. 1. 2● , 21 , 22. Ninthly , We are said to be sanctified by his Blood , Heb. 13. 12. Tenthly , We are said to be admitted into the Holiest by his Blood , Heb. 10. 19. Eleventhly , We are said to have Eternal Redemption by his Blood , Heb. 9. 12. Yea Lastly , This Blood which was once spilt upon the Cross , will be the burden of our Song in Heaven it self for ever and ever , Revel . 5. 9. Now if we be redeemed , washed , purged , made nigh to God , have peace with God , if we stand just before God , are saved , reconciled , sanctified , admitted into the Holiest ; if we have eternal Redemption by his Blood , and if his Blood will be the burden of our Song for ever : then hath Christ paid the full price for us by his Death ; then hath he done more than made satisfaction for our Sins . Several Demonstrations more , proving the former Doctrine . BUt before I conclude this Answer , I will give you nine or ten more undeniable Demonstrations , to satisfie you , if God will bless them to you , in the Truth of this great Doctrine , to wit , That Jesus Christ by what he hath done hath paid the full Price to God for the Souls of Sinners , and obtained Eternal Redemption for them . The first Demonstration . ANd First , I begin with his Resurrection : THAT God that delivered him up unto death , and that made him a Curse for Sin ; THAT God raised him up from the dead . But God raised him from the Dead , Act. 3. 15. Chap. 13. 30. Now considering , that at his Death he was charged with our Sins , and accursed to death for our Sins : That Justice that delivered him up for them , must have amends made to him , before he acquit him from them ; for there can be no change in Justice . Had he found him in 〈◊〉 Sins in the Grave , as he found him in them upon the Tree , ( for he had them in his Body on the Tree , 1 Pet. 2. 24. ) he had left him there as he left him upon the Tree : yea , he had as surely rotted in the Grave , as ever he died on the Tree . But when he visited Christ in the Grave , he found him a Holy , Harmless , Undefiled , and Spotless Christ , and therefore he raised him up from the Dead . He raised him up from the dead , having loosed the Pains of Death ; because it was not possible that he should be helden of it , Act. 2. 24. Quest. But why not possible now to be helden of death ? Ans. Because , the Cause was removed , Sin was the Cause , he died for our Sins , he gave himself for our Sins , 1 Cor. 15. 1 , 2 , 3. Gal. 1. 4. These Sins brought him to death : But when God that had made him a Curse for us , looked upon him into the Grave , he found him there without sin , and therefore loosed the Pains of Death ; for Justice saith , This is not possible , because not lawful , that he who lieth sinless before God , should be swallowed up of death ; therefore he raised him up . Quest. But what did he do with our Sins ? for he had them upon his Back . Ans. 'T is said he TOOK them away : Behold the Lamb of God that taketh away the sin of the World ; 'T is said he PUT them away . Now once in the End of the World hath he appeared to put away sin by the Sacrifice of himself , Joh. 1. 29. Heb. 9. 26. That is , by the Merit of his undertaking he brought into the World , and set before the Face of God such a Righteousness , that out-weigheth , and goeth far beyond that Sin ; and so did hide sin from the Sight of God : Hence , he that is justified , is said , to have his Sins HID , and covered . Blessed is the Man whose Transgressions are forgiven , and whose Sin is covered , Rom. 4. 7. covered with the Righteousness of Christ. I spread my skirt over thee , and covered thy Nakedness , thy Sins , Ezek. 16. 8. Christ Jesus therefore , having by the Infiniteness of his Merit , taken away , put away , or hidden our Sins from the Face of God ; therefore he raised him up from the Dead . You find in that 16th of Leviticus mention made of two Goats , one was to be slain for a Sin-Offering , the other to be left alive : The Goat that was slain , was a Type of Christ in his Death , the Goat that was not slain , was a Type of Christ in his Merit . Now this living Goat , HE carried away the Sins of the People into the Land of forgetfulness . And Aaron shall lay both his Hands upon the head of the Live-Goat , and confess over him all the Iniquities of the Children of Israel , and all their Transgressions , in all their Sins , putting them upon the Head of the Goat , and shall send him away by the Hands of a fit Man into the Wilderness , and the Goat shall bear upon him all their Iniquities unto a Land not inhabited , Levit. 16. Thus did Jesus Christ bear away by the Merit of his Death , the Sins and Iniquities of them that Believe ; wherefore , when God came to him in the Grave , he found him , Holy and Undefiled , and raised him up from the Dead . And observe it , As his Death was for our Sin , so his Rising again was for our Discharge : for both in his Death and Resurrection he immediately respected our Benefits ; he died for us , he rose from the Dead for us . He was delivered for our Offences , and was raised again for our Justification , Rom 4. 25. By his Death he carried away our Sins , by his Rising , he brought to us Justifying Righteousness . There are five Circumstances also attending his Resurrection , that shew us how well-pleased God was with his Death . 1. It must be solemnized with the Company , Attendance and Testimony of Angels , Mat. 28. 1 , 2 , 3 , 4 , 5 , 6. Luk. 24. 3 , 4 , 5 , 6. John 20. 11 , 12. 2dly . At , or just upon his Resurrection , the Graves , where many of the Saints , for whom he died , lay asleep , did open , and they followed their Lord in full Triumph over Death . The Graves were opened , and many Bodies of Saints which slept arose , and came out of their Graves after his Resurrection , and went into the Holy City , and appeared unto many , Mat. 27. 52. These Saints coming out of their Graves after him ; what a Testimony is it , that he , for them , had taken away Sin , and destroyed him that had the Power of Death : yea , what a Testimony was it that he had made amends to God the Father , who granted him at his Resurrection , to have presently out of the Grave , Of the Price of his Blood , even the Body of many of the Saints which slept . He was declared to be the Son of God with Power by the Spirit of Holiness , and the Resurrection from the Dead , Rom. 1. 4. It saith not , by his Resurrection , though that be true ; But by the Resurrection , meaning the Resurrection of the Bodies of the Saints which slept , because they rose by vertue of his Blood ; and by that he was with power declared to be the Son of God. They I say , were part of his Purchase , some of them for whom Christ died : Now for God to raise them , and that upon , and by vertue of his Resurrection ; what is it , but an open Declaration from Heaven , that Christ by his Death hath made amends for us , and obtained Eternal Redemption for us ? 3thly . When he was risen from the Dead , God , to confirm his Disciples in the Faith of the Redemption that Christ had obtained by his Blood , brings him to the Church , presents him to them alive , shews him openly , sometimes to two or three , sometimes to eleven or twelve , and once to above five hundred Brethren at once , Acts 1. 3. Chap. 10. 40. Luk. 24. 13 , 14 , 15 , 16. 31. John 20. 19. Chap. 21. 1 , 2 , 3 , &c. 1 Cor. 15. 3 , 4 , 5 , 6 , 7 , 8. 4thly . At his Resurrection , God gives him the Keys of Hell and of Death , Revel . 1. 16 , 17. Hell and Death are the Effects and Fruits of Sin. The Wicked shall be turned into Hell , and the Wages of Sin is Death . But what then are Sinners the better for the Death and Blood of Christ ? O! They that dare venture upon him are much the better , for they shall not perish unless the Saviour will damn them ; for he hath the Keys of Hell and of Death . Fear not , saith he , I am the First and the Last , I am he that liveth , and was dead , and behold , I am alive for evermore , and have the Keys of Hell and Death . These were given him at his Resurrection ; as if God had said , My Son thou hast spilt thy Blood for Sinners , I am pleased with it , I am delighted in thy Merits , & in the Redemption which thou hast wrought ; in token hereof , I give thee the Keys of Hell and of Death : I give thee all Power in Heaven and Earth , save who thou wilt , deliver who thou wilt , bring to Heaven who thou wilt . 5thly . At Christ's Resurrection , God bids him ask the Heathen of him , with a Promise to give him the uttermost parts of the Earth for his Possession . This Sentence is in the second Psalm , and is expounded by Paul's Interpretation of the Words before , to be spoken to Christ at his Resurrection Thou art my Son , this Day have I begotten thee . I have begotten thee , that is , saith Paul , from the Dead . He hath raised up Jesus again , as it is also written in the Second Psalm . Thou art my Son , this day have I begotten thee , Act. 13. 30 , 31 , 32 , 33 , 34. Now mark at his Raising him from the Dead , he bids him ask , ASK of me , and that the Heathen : As if God had said , My Son , thy Blood hath pacified , and appeased my Justice ; I can 〈◊〉 in justice , for thy sake , forgive poor Mortals their Sin ; ASK them of me , ASK them , though they be Heathens , and I will give them to thee , to the utmost Ends of the Earth . This is then the First Demonstration to prove that Jesus Christ by what he hath done , hath paid full price to God for the Souls of Sinners , and obtained Eternal Redemption for them ; namely , his being Raised again from the Dead . The Second Demonstration . SEcondly . A Second thing that demonstrateth this Truth , is , That he Ascended , and was received up into Heaven . So after the Lord had spoken to them , he was received up into Heaven , Mar. 16. 19. This Demonstration consisteth of two parts . 1. Of his Ascending . 2. Of his being Received . First , For his Ascending . He is ascended on High , Ephes. 4. 8. This Act of Ascending answereth to the High-Priest under the Law , who , after they had killed the Sacrifice , he was to bring the Blood into the most Holy Place , to wit , the inner-Temple , the Way to which , was ascending or going up , 2 Chron. 9. Now consider the Circumstances that attended his Ascending , when he went to carry his Blood to present it before the Mercy-Seat : and you will find , they all say amends is made to God for us . 1. At this , He is again attended , and accompanied with Angels , Act. 1. 10 , 11. 2. He ascendeth with a shout , & with the sound of a Trumpet , with sing Praises , sing Praises , sing Praises , Psal. 47. 5 , 6. 3. The Enemies of mans Salvation are now tied to his Chariot-wheels . When he ascended on High , he led captivity captive , Ephes. 4. that is , he led Death , Devils , and Hell , and the Grave , and the Curse , captive , for these things were our Captivity . And thus did Deborah prophecy of him , when she cried , Arise Barak and lead thy Captivity captive , thou Son of Abinoam . This David also fore-saw when he said , Thou hast ascended on high , thou hast led Captivity captive , Judges 5. 12. Psal. 68. 18. 4. The Apostles must be the Beholders of his going up , and must see the Cloud receive him out of their Sight , Act. 1. 11 , 12. The Consideration of these things strongly inforceth this Conclusion , That he hath spoiled what would have spoiled us , had he not by his Bloodshed taken them away : And I say , for God to adorn him with all this Glory in his Ascension ; THUS to make him ride Conqueror up into the Clouds ; THUS to go up with found of Trumpet , with shout of Angels , and with Songs of Praises ; and let me add , to be accompanied also with those that rose from the Dead after his Resurrection , who were the very Price of his Blood. This doth greatly demonstrate , That Jesus Christ by what he hath done , hath paid full price to God for the Souls of Sinners , and obtained Eternal Redemption for them ; he had not else rid thus in Triumph to Heaven . 2. I come now to his being Received : He was received up into Heaven . The High-Priest under the Law , when he ascended into the Holiest , he was , there to offer the Blood ; which Holiest was the Type of Heaven , Exod. 19. 10 , 11. Heb. 9. 24. But because the Sacrifices under the Law could not make them that did the Service perfect as pertaining to the Conscience ; therefore they were to stand , not sit , to come out again , not tarry there . For it is not possible that the Blood of Bulls and Goats , should take away sin ; wherefore , when he cometh into the World , he saith , Sacrifice and Offerings thou wouldest not , but a Body hast thou prepared me . In Burnt-Offerings and Sacrifices for sin thou hast had no pleasure . Then said he , lo , I come ( in the Volume of thy Book it is written of me ) to do thy will , O God , Heb. 10. 4 , 5 , 6. Christ therefore in his entering into Heaven , did it , as High-Priest of the Church of God : Therefore neither did he go in without Blood. Wherefore , when he came to be an High-Priest of good things to come , by a greater and more perfect Tabernacle , not made with hands , that is to say , not of this Building , neither by the Blood of Bulls and Goats , but by his own Blood , he entered in once into the Holy Place , having obtained Eternal Redemption for us , Heb. 9. 12 , 13 , 14. He entered in having obtained , or because he obtained Eternal Redemption for us : but to pass that , Consider ye now also those Glorious Circumstances that accompany his Approach to the Gates of the Everlasting Habitation . 1. The Everlasting Gates are set , yea , bid stand open . Be ye open ye Everlasting Doors , and the King of Glory shall come in . This King of Glory , is Jesus Christ , and the Words are a Prophecy of his Glorious Ascending into the Heavens ; when he went up as the High-Priest of the Church , to carry the Price of his Blood into the Holiest of all . Lift up your Heads , O ye Gates , even lift them up , ye Everlasting Doors , and the King of Glory shall come in , Psalm 24. 7 , 9. 2dly . At his Enterance , he was received , and the Price accepted which he paid for our Souls . Hence it is said , He entered in by his Blood ; that is , by the Merit of it . To Receive , is an Act of Complacency and Delight , and includeth Well-pleasedness in the Person Receiving , who is God the Father : And considering that this Jesus , now received , is to be received upon our account , or as undertaking the Salvation of Sinners : ( for he entered into the Heavens for us ) it is apparent that he entered thither by vertue of his Infinite Righteousness , which he accomplished for us upon the Earth . 3dly . At his Reception , he received Glory , and that also for our Encouragement . God raised him up , and gave him Glory , that our Faith and Hope might be in him , 1 Pet. 1. 19 , 20 , 21. He gave him Glory , as a Testimony , that his undertaking the Work of our Redemption was accepted of him . 1. He gave Glory ; first to his Person , in granting him to sit at his own Right Hand , and this he had , I say , for , or upon the account of the Work he accomplished for us in the World ; When he had offered up one Sacrifice for Sins , for ever , he sat down on the Right Hand of God , Heb. 10. 12 , 13. and this by God's appointment . Sit thou at my Right Hand . This Glory is the Highest ; it is above all Kings , Princes , and Potentates in this World ; it is above all Angels , Principalities , and Powers in Heaven . He is gone into Heaven , and is on the Right Hand of God ; Angels , and Authorities , and Powers being made Subject unto him , 1 Pet. 3. 22. 2. He gave Glory to his Name , to his Name , JESUS ; that Name being exalted above every Name . He hath given him a Name above every Name , that at the Name of Jesus , every Knee should bow , of things in Heaven , and things on Earth , and things under the Earth , and that every Tongue should confess that Jesus Christ is Lord , to the Glory of God the Father , Phil. 2. This Name is said ( in another place ) to be a Name above every Name that is Named , not only in this World , but in that also which is to come , Ephes. 1. 21. But should [ JESUS ] have been such a Name , since he undertook for Sinners ; had this Undertaker failed in his Work , if his Work had not been accepted with God , even the Work of our Redemption by his Blood ? No verily , it would have stunk in both the Nostrils of God and Man , it would have been the most abhorred Name : but JESUS is the Name ; JESUS , he was called , in order to his Work. His Name shall be called JESUS , for he shall save ; He was so named of the Angels , before he was conceived in the Womb ; and he goeth by that Name now he is in Heaven : By the Name Jesus , Jesus of Nazareth , because he once dwelt there . This Name , I say , is the Highest Name , the Everlasting Name ; the Name that he is to go by , to be known by , to be worshipped by , and to be glorified by ; yea the Name by which also most Glory shall redound to God the Father . Now what is the Signification of this Name , but SAVIOUR ? This Name he hath therefore , for his Works Sake ; and because God delighted in his Undertaking , and was pleased with the Price he had paid for us ; therefore the Divine Majesty hath given him it , hath made it High , and hath commanded all Angels to bow unto it . Yea , it is the Name in which he resteth , and by which he hath magnified all his Attributes . 1. This is the Name by which Sinners should go to God the Father . 2. This is the Name through which they obtain forgiveness of Sins , and ANY thing . If you ask anything in my Name I will do it , John 14. 3. This is the Name through which our spiritual Services and Sacrifices are accepted , and by which an Answer of Peace is returned into our Bosoms , 1 Pet. 2. But more of this anon . 3. At this Name Devils tremble , at THIS Name Angels bow the Head , at THIS Name God's Heart openeth , at THIS Name the Godly Man's Heart is comforted : THIS Name none but Devils hate it , and none but those that must be damned despise it , No man speaking by the Holy Ghost calls Jesus accursed , or accounteth him still dead , and his Blood ineffectual to save the World. 3dly . He hath also given him the Glory of Office. 1. He is there a Priest for ever , intercepting betwixt the Divine Presence , and all that hate us , by his Blood ; Sin , Satan , Death , Hell , the Law , the Grave , or the like , cannot be heard , if his Blood be presented to God , as the Atonement for us : This is called the Blood of Sprinkling which speaks better things than the Blood of Abel , Heb. 12. 24. By this Blood he entered into Heaven , by this Blood he secureth from wrath , all that come unto God by him : but should his Blood have had a Voice in Heaven to save withal , had it not merited first , even in the Shedding of it , the Ransom , and Redemption of Souls . 'T is true , a Man whose Blood cannot save , may with Abels , cry out for Vengeance and Wrath on the Head of him that shed it , but THIS Blood speaks for better things , this Blood speaks for Souls , for Sinners , for Pardon . Having obtained Eternal Redemption for us . 2. He is there a Fore-runner for us . Whither the Fore-runner is for us entered , even Jesus , Heb. 6. 20. This Office of Harbinger , is distinct from , though it comes by vertue of , his Priestly Office : therefore they are both mentioned in the Text , Whither the Fore-runner is for us entered , even Jesus , made an High-Priest for ever , after the Order of Melchisedec . He is therefore our Fore-runner by vertue of his Priesthood , his Blood giving worth to all he does . In this Office of Harbinger , or Fore-runner ; he prepareth for Believers their dwelling-Places in the Heavens ; their dwelling-Places , according to their Place , State , Calling , Service , or Work , in his Body the Church . In my Fathers House , saith he , are many Mansions , if it were not so I would have told you , I go to prepare a Place for you , Joh. 14. This is that is mentioned in the 47th Psalm . He shall chuse our Inheritance for us , the Excellency of Jacob whom he loved . But should he have had Power to chuse our Inheritance for us , to prepare for us our dwelling-Places ; should he have Power to give even Heaven itself to a Company of Poor Men , had he not in the first Place obtained by his Blood the Deliverance of our Soul from Death . 3. He is there a Prophet for us , by which Office of his , he hath received to communicate the whole Will of the Eternal God , so far as is fit for us to know in this World , or in that which is to come . Hence he is called the Prophet of the Church . The Lord shall raise you up a Prophet , and this is , of a truth , that Prophet that should come into the World : But this Office he hath also now in Heaven , by vertue of the Blood he shed for us upon Earth . Hence the New-Testament is called , The New-Testament in his Blood , and his Blood is said to be The Blood of the Everlasting Covenant , or Testament : Yea such vertue doth his Blood give to the New-Testament or Covenant of Grace , as that severed from that it is nothing worth ; for a Testament is of force after men are dead , otherwise it is of no strength at all , while the Testator liveth , Heb. 9. 16 , 17. So that every Word of God , which he hath by Christ given to us , for our Everlasting Consolation , is dipt in blood , is founded in blood , and stands good to Sinners purely ( I mean with respect to merit ) upon the account of Blood , or because his Blood that was shed for us on the Cross , prevailed for us for the Remission of our Sins . Let no man think to receive any benefit by Christs Prophetical Office ; by any of the good Words of Grace , and forgiveness of Sins that are sprinkled up and down in the New-Testament ; That looketh not for that good to come to him for the Sake of that Blood by which this Testament is established : For neither was the First Testament dedicated without Blood ; for when Moses had spoken every Precept to all the People according to the Law ; He took the Blood of Calves , and of Goats with Water , and scarlet Wool , and Hissop and sprinkled both the Book and all the People , saying , This is the Blood of the Testament , which God hath injoyned unto you , Heb. 9. 18 , 19 , 20. The Prophetical Office of Christ standeth of two parts : First in Promises of Grace ; Secondly , in Directions of Worship ; but neither is this last , to wit , the Doctrine of Worship , or our subjection to that Worship , of any value , any further than as sprinkled also with his Blood : For as in the first Testament , the Tabernacle and all the Vessels of the Ministry were sprinkled with Blood , ( and it was necessary that so it should be ) so the Heavenly Things themselves , must be also purified with Sacrifices , but yet with better Sacrifice than these ; for now , not Moses , but Christ , doth sprinkle , not with Blood of Calves , but with his own Blood ; neither as entered into places made with Hands , but from Heaven doth Jesus sprinkle all that Doctrine of Worship , & subjection of his Saints thereto , which is of his own instituting , and commanding , Heb. 9. 23 , 24 , 25 , 26. 4. He hath received there the Office of a King , by which he ruleth in the Church , and over all things for her sake . The Government is laid upon his Shoulders ; the Lord God hath given him the Throne of his Father David . Hence it is that he saith , All Power is given me in Heaven and Earth ; but now this Kingly Office , he hath it by his Blood , because he humbled himself to death , therefore God hath highly exalted him , and given him the Highest Name . And hence again he is called a LAMB upon the Throne . In the midst of the Throne & of the four Beasts , and in the midst of the Elders stood a Lamb as it had been slain , having seven horns ; a Demonstration of Kingly Power . But mark , he was a Lamb upon the Throne , he had his Horns as a Lamb. Now by LAMB , we are to understand , not only his meek and sweet Disposition , but his Sacrifice ; for he was as a Lamb to be slain , and Sacrificed ; and so his having a Throne and seven Horns as a Lamb , giveth us to understand , that he obtained this Dignity of King , by his Blood. When he had by himself purged our Sins , he sat down on the Right Hand of the Majesty in the Heavens . When he had offered up one Sacrifice for Sins for ever , he sat down on the Right Hand of God , Revel . 5. Heb. 4. Chap. 10. Now put all these together , to wit , his Resurrection from the Dead , his Ascension , and Exaltation to Office , and remember also that the Person thus Exalted , is the same Jesus of Nazareth that sometime was made accursed of God for Sin , and also that he obtained this Glory by vertue of the Blood that was shed for us , and it must unavoidably follow , That Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them . The Third Demonstration . BUt to proceed ; A Third Demonstration , That Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them , is , because he hath received for them the Holy Spirit of God. Thus Jesus hath God raised up , whereof , said Peter , we are all Witnesses . Therefore being by the Right Hand of God exalted , and having received of the Father the Promise of the Holy Ghost , he hath shed forth that which ye now see and hear , Act. 2. 32 , 33. The receiving of the Holy Ghost at the Hand of the Father , who had bruised him before for the Transgressions of his People . The receiving of it , I say , upon his Resurrection , and that to give them for whom ( just before ) he had spilt his Blood to make an Atonement for their Souls ; argueth that the Divine Majesty found rest and content in that Precious 〈…〉 od , and found it full price for the Sinners for whom he shed it . And if you consider the necessity of the giving of this good spirit to Men , and the benefit that they receive by his coming upon them , you will see yet more into the Truth now contended for . First , Then of the Necessity of giving this good Spirit . 2. And then of the Benefit which we receive at his coming . First , Of the Necessity of its being given . 1. Otherwise Jesus could never have been proved to be the Saviour ; for the Promise was , that Messias should have the Spirit given him ; given him to communicate . As for me , this is my Covenant with them , ( saith the Lord , ) my Spirit which is upon thee , and my Words which I have put in thy Mouth ( meaning the Redeemer , ver , 20. ) shall not depart out of thy Mouth , nor out of the Mouth of thy Seed , nor out of the Mouth of thy Seeds . Seed , from henceforth and for ever , Isa. 59. 21. Here is the Promise of the Spirit to be given to Christ , and by him to his Seed for ever . And this was signified long before in the Anointing of Aaron and his Sons . And thou shalt anoint Aaron and his Sons and consecrate them , Exod. 30. 30. This Spirit Jesus promised to send unto his , at his Exaltation on the Right Hand of God ; The Spirit , I say , in the plentiful Pourings of it out . True , the Church in all Ages had something of it by vertue of the Suretyship of the Lord Jesus ; but this in comparison of what was to come into the Church after his Resurrection , is not reckoned a Pouring forth , therefore Pourings forth thereof are reserved to the time of the Ascension , and Exaltation of this Jesus . I will pour out of my Spirit in THOSE Days . Hence Jesus reserves it till his going away , and 't is expresly said ; The Holy Ghost was not yet given , because Jesus was not yet Glorified . Accordingly did the Apostles wait after his Resurrection for the pouring forth of the Holy Ghost , and at the set time did receive it , by the giving of which , he declared himself to be the son of God and Saviour of the World , John 14. 26. Chap. 15. 26. Chap. 16. 7. Act. 1. 4. 5. Joel 2. 28. Acts 2. 16 , 17. Joh. 7. 39. Rom. 1. 4. 2. Without the giving of the Holy Ghost , there had wanted a Testimony that his Gospel was the Gospel of Messias . Moses his Ministration was confirmed by Signs and Wonders and mighty Deeds , both in Egypt , in the Wilderness , and at the Red-Sea ; wherefore 't was necessary that the Doctrine of Redemption by Blood , which is the Doctrine of the Gospel of this Jesus , should be also confirmed with signs following . Hence both himself , and Apostles did as frequently work Miracles and do mighty Deeds , as his Ministers now do preach : which Signs and Miracles , and Wonders , confirmed their Doctrine , though themselves , both Master and Scholar was ( in appearance the most considerable ) mean : yea , they by the means of the Holy Ghost , have so ratified , confirmed , and setled the Gospel in the World , that no Philosopher , Tyrant , or Devil hath been able hitherto , to move it out of its place . He confirmed the Word with Signs following , Mar. 16. 20. Heb. 2. 4. 3. As the giving of the Holy Ghost was necessary thus ; so was it necessary also to strengthen them that were intrusted with his Gospel . 1. To preach it effectually . 2. To stand to it boldly . 3. And to justifie it to be the Doctrine of Messias incontroulably . 1. To preach it effectually ; in demonstration of the Spirit , 1 Cor. 2. 4. 2 Cor. 6. 4 , 5 , 6. Joh. 16. 8 , 9. 2. To stand to it boldly ; Then Peter filled with the Holy Ghost , said : And they saw the Boldness of Peter and John , Act. 8. 13. 3. To justify the Doctrine incontroulably . I will give you a Mouth and Wisdom which all your Adversaries shall not be able to resist or gain say . And they were not able to resist the Wisdom and Spirit by which he spake , Luk. 21. 15. Act. 6. 10. Now , I say , that God should give the Holy Ghost to Jesus , to confirm this Gospel , Redemption from sin by his Blood ; what is it , but that by his Blood he hath paid full price to God for Sinners , and obtained Eternal Redemption for them ? But again , the Benefit which we receive at the Coming of the Holy Ghost , doth more demonstrate this Truth ; hath Christ purchased Sinners , and are they the Price of his Blood ? Yes . But how doth that appear ? Why , because by the Holy Ghost which he hath received to give us , we are fitted for the Inheritance which by his Blood is prepared for us . 1. By the Spirit of God we are quickned , and raised from a state of Sin , but that we could not be , were it not that an Atonement is made for us ; first , by the Blood of Christ our Saviour . This is true ; for they that are quickned by the Holy Ghost , are quickned by it through the Word of the Gospel which offereth Justification to Sinners through Faith in his Blood : yea , we are said to be quickned together with him , dead and risen with him : yet so as by the Spirit of God. 2. We are not only quickned by the Holy Ghost , but possessed therewith ; it is given to dwell in our Hearts . Because ye are Sons , God hath sent forth the Spirit of his Son into your Hearts , Gal. 4. 4 , 5 , 6. which Spirit is also our earnest for Heaven , until the Redemption of the purchased Possession ; that is , until our Body which is the purchased Possession , be redeemed also out of the Grave , by the Power of the same mighty Spirit of God , Ephes. 1. 13 , 14. 3. By this Holy Spirit we are made to believe , Rom. 15. 13. 4. By this Holy Spirit , we are helped to pray and call God Father . 5. By this Holy Spirit we are helped to understand and apply the Promises . 6. By this Holy Spirit the Joy of Heaven , and the Love of God is shed abroad in the Heart of the Saved . 7. By this Holy Spirit we are made to wait for the hope of Righteousness by Faith , that is , to stand fast through our Lord Jesus in the day when he shall judg the World. And all this is the Fruit of Redemption by Blood ; of Redemption by the Blood of Christ. This is yet further evident : 1. Because the Work of the Spirit is to lead us into the sayings of Christ ; which , as to our Redemption from death , are such as these : I lay down my Life , that you may have Life . I give my Life a Ransom for many ; And the Bread which I will give is my Flesh , which I will give for the Life of the World , Joh. 6. 2. Because , IF the Spirit in the Wisdom of Heaven , is not counted a sufficient Testimony on Earth , but as joyned with the Blood of Christ. There are three that bear witness on Earth , the Spirit , the Water , and the Blood. These are the Witness of God. The Spirit , because it quickneth ; the Blood , because it hath merited ; and the Watter , to wit , the Word , because by that , we are clean , as to life and conversation , 1 John 5. 8. Ephes. 5. 26. Rom. 8. 16. Psal. 119. 9. 3. Because , as by the Spirit , so we are sanctified by Faith in the Blood of Jesus , Heb. 13. 12. 4. Because when most full of the Spirit , & when that doth work most mightly in us , we are then most in the belief , and admiring apprehensions of our deliverance from death by the Blood of Jesus , Revel . 15. Chap. 5. 9. 5. The Holy Ghost breaheth , no-where , so as in the Ministry of this Doctrine ; this Doctrine is sent WITH the Holy Ghost from Heaven ; yea , as I have hinted , one of the Great Works of the Holy Ghost under the Old-Testament , was to testifie of the Sufferings of Christ , and the Glory that should follow , 1 Pet. 1. 11 , 12. Put all these things together and see , if Jesus Christ by what he hath done , hath not paid full price to God for Sinners ; if he hath not obtained Eternal Redemption for them . The Fourth Demonstration . THat Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them , is evident , if you consider how the preaching thereof hath been from that time to this , a mighty Conquerer over all kind of Sinners . What Nation , what People , what kind of Sinners have not been subdued by the preaching of a Crucified Christ. He upon the White Horse with his Bow and his Crown hath conquered , doth conquer , and goeth forth yet conquering and to conquer , Revel . 6. 2. And I , saith he , if I be lifted up from the Earth , will draw all men unto me : but what was it to be lifted up from the Earth ? Why , it may be expounded by that saying ; As Moses lifted up the Serpent in the Wilderness , so must the Son of Man be lifted up , that whosoever believeth in him might not perish but have everlasting life , Joh. 12. 32. Chap. 3. 14 , 15. He was then lifted up , when he was hanged upon a Tree between the Heavens and the Earth as the Accursed of God for us . The Revelation of this , it conquers all Nations , Tongues and People . And they sang a new Song , saying , thou art worthy to take the Book and to open the Seals thereof , for thou wast slain , and hast redeemed us to God by thy Blood , out of every Kindred , and Tongue , and People , and Nation , Revel . 5. 9. Hence the Apostle Paul chose , above all Doctrines , to preach up a Crucified Christ , and resolved so to do : For I determined , saith he , not to know any thing among you , save Jesus Christ and him crucified , 1 Cor. 2. 2 , 3. 1. The Doctrine of Forgiveness of Sin , conquered his very Murderers . They could not withstand the Grace , them bloody ones , that would kill him what-ever it cost them , could stand no longer , but received his Doctrine , fell into his Bosom , and obtained the Salvation which is in Christ Jesus . They shall look upon him whom they have pierced and mourn for him , as one mourneth for his only Son , & they shall be in bitterness for him , as one is in bitterness for his first-born , Zech. 12. 10. Now was this Scripture eminently fulfilled , when the Kindness of a Crucified Christ , broke to pieces the Hearts of them that had before been his Betrayers and Murderers . Now was there a great mourning in Jerusalem ; now was there wailing and lamentation , mixed with joy and rejoycing . 2. Though Paul was mad , exceeding mad against Jesus Christ of Nazareth , yea , though he was his avowed Enemy , seeking to put out his Name from under Heaven : yet the Voice from Heaven [ I am Jesus , &c. ] I am the Saviour ; how did it conquer him , make him throw down his Arms , fall down at his Feet , and accept of the forgiveness of Sins freely by grace , through Redemption by Faith in his Blood. 3. They at Samaria , though before Philip preached to them , worshipped and admired the Devil in Magus , yet when they believed Philip's preaching of Christ unto them , and forgiveness of sins through Faith in his Name , great joy was amongst them , and they were baptized both Men and Women , Act. 8. He preached , saith the Text , the things concerning the Kingdom of God , and the Name of Jesus Christ ; that is , all the Blessings of Life , through the Name of Jesus Christ ; for he is the Mediator , and without his Blood come no spiritual blessings to men . 4. How was the sturdy Jailer overcome by a Promise of forgiveness of sins by Faith in Jesus Christ. It stopt his Hand of self-murder , it eased him of the gnawings of a guilty Conscience , and fears of Hell-Fire , and filled his Soul with rejoicing in God , Act. 16. 30 , 31 , 32 , 33. 5. How were those that used curious arts , that were next to , if not , Witches indeed ; I say , how were they prevailed upon , and overcome by the Word of God ; which is , the Gospel of good Tidings through Faith in the Blood of Christ ? Act. 19. 17 , 18. 6. How were the Ephesians , who sometimes were far from God , how , I say , were they made nigh by the Blood of Christ ! Ephes. 2. 13. 7. The Colossians , though sometimes dead in their Sins , yet how were they quickned by God , through the Forgiveness of all their Trespasses , and they had that through his Blood , Col. 2. 13. Chap. 1. 14. What shall I say , no man could as yet stand before , and not fall under the Revelation of the Forgiveness of Sins through a Crucified Christ ; as hanged , as dying , as accursed for Sinners ; he draws all men unto him , men of all sorts , of all degrees . Shall I add , how have men broken through the Pricks to Jesus , when he hath been discovered to them ! neither Lyons nor Fires , nor Sword , nor Famine , nor Nakedness , nor Peril ; neither Death , nor Life , nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , nor Height , nor Depth , nor any other Creature , shall be able to separate us from the Love of God , which is in Christ Jesus our Lord , Rom. 8. 35 , 36 , 37 , 38 , 39. The Fifth Demonstration . THat Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them is evident , by the Peace and Holiness , that by that Doctrine possesseth mens Souls ; The Souls of Men awakned , and that continue so . By awakened men I mean , such as through the Revelation of their Sin and Misery , groan under the want of Jesus to save them , and that continue sensible that they needs must perish if his benefits be not bestowed upon them . For otherwise the Gospel ministreth neither Peace nor Holiness to any of the Souls of the Sons of Men ; that is to say , not Saving Peace and Holiness . ☞ The Gospel of Grace and Salvation , is above all Doctrines , the most dangerous , if in word only it be received by graceless men : if it be not attended with a Revelation of Men's need of a Saviour : if it be not accompanied in the Soul by the Power of the Holy Ghost . For such Men as have only the notions of it , are of all Men liable to the greatest Sins , because there wanteth in their notions , the Power of Love , which alone can constrain them to love Jesus Christ. And this is the Reason of these Scriptures . They turn the Grace of God into wantonness ; They turn the Grace of our God into lasciviousness , Jude 4. For some when they hear of the Riches of Grace , through Christ , that hearing , not being attended with the Faith & Love which is in Christ Jesus ; those Men receive the notions of this good Doctrine , only to cloak their wickedness , and to harden themselves in their Villanies . Others when they hear , being leavened before with the Leaven of some other Doctrine , some Doctrine of the Righteousness of the World , or Doctrine of Devils ; forthwith make head against , and speak evil of the blessed Doctrine ; and because some that profess it , are not cleansed from their filthiness of flesh and spirit , and do not perfect Holiness in the Fear of God : therefore others conclude that all that profess it are such , and that the Doctrine it self , tendeth to encourage , or at least , to tolerate licentiousness , as they imagined and affirmed of Paul , that he should say , Let us do evil that good may come , Rom. 3. 8 , 9. The ground of that wicked Conclusion of theirs , was , because he by the Allowance of God affirmed , That as sin had reigned unto death , so grace reigned unto life in a way of Righteousness by Jesus Christ our Lord. Nay then , says the Adversary , we may be as unholy as we will , and that by the Doctrine you preach : for , if where sin abounds , grace abounds more , the consequence of a wicked life , is but the hightening , advancing and magnifying of Grace . But what saith the Apostle ? my conclusions are true , That grace doth reign above sin ; but to say , let us therefore sin , that Man's Damnation is just ; because such an one abuseth , and maketh the most devilish use of the Blessedest Doctrine that ever was heard of in the World amongst Men. Besides , 't is evident that such know not the Power thereof ; nor have felt or savored its blessedness ; for where this Gospel cometh in truth , it naturally produceth Peace and Holiness . 1. Peace . He is our Peace , he is the Prince of Peace , he giveth peace in his High Places . This word Peace hath in it a double respect . 1. It respecteth God : He hath made peace by the Blood of his Cross ; that is , he hath made peace for us with God , having appeased the rigor of his Law , and satisfied justice for us . Hence it is said : The Peace of God which passeth all understanding , shall keep your Hearts and Minds through Christ Jesus , Col. 1. 20. Phil. 4. 7. The Peace of God , that is , the Doctrine of Reconciliation by Christ's being made to be sin for us , THAT shall keep the Heart , that is , from despair or fainting under apprehensions of weakness and justice : But yet , this Peace of God , cannot be apprehended nor be of any comfort to the Heart , but as the Man looks for it through Christ Jesus . Therefore that clause is added , through Christ Jesus : for he is Peace-maker , 't is he that reconcileth us to God in the Body of his Flesh through death ; for by his doing and suffering he presented God with Everlasting Righteousness , with Everlasting Righteousness for Sinners : Upon this we have Peace with God. Hence Christ is called King of Righteousness FIRST ; first being by interpretation King of Righteousness , and after that also King of Salem , which is King of Peace , Heb. 7. 1 , 2. For he could not make peace with God , 'twixt us and him , but by being first the Lord of Righteousness , the Lord our Righteousness : but having first compleated Righteousness , he then came and preached Peace , and commanded his Ambassadors to make Proclamation of it to the World , 2 Cor. 5. 19 , 21. For 't was want of Righteousness , that caused want of Peace : now then righteousness being brought in , it followeth that he hath made peace . For he is our Peace who hath made both one , and hath broken down the middle-Wall of Partition between us . Having abolished in his Flesh the Enmity , even the Law of Commandments , contained in Ordinances , for to make in himself of twain one new Man , so making Peace , and that he might reconcile both unto God , in one Body by the Cross , having slain the Enmity thereby ; and came and preached Peace to you that were afar off , and to them that were nigh ; for through him we both have access , by one spirit unto the Father , Ephes. 2. 14 , 15 , 16 , 17 , 18. 2dly . This word Peace respecteth our inward quietness of heart which we obtain , by beholding this Reconciliation made by Christ , with God , for us . Being justified by Faith , we have Peace with God through our Lord Jesus Christ. The God of Peace fill you with all joy and peace in believing . Rom. 5. 1 , 2. Chap. 15. 13. This Peace is expressed diversly : 1. Sometimes it is called QUIETNESS ; for it calms the Soul from those troublous Fears of damning , because of sin . And the work of Righteousness shall be Peace , and the Effect of Righteousness , Quietness and Assurance for ever , Isa. 32. 17. 2. Sometimes it is called BOLDNESS ; for by the Blood of Christ a Man hath encouragement to approach unto God. Having , brethren , Boldness to enter into the Holiest by the Blood of Jesus , by a new and living way which he hath consecrated for us through the Vail , that is to say , his Flesh , Heb. 10. 19 , 20. 3. It is sometimes called CONFIDENCE ; because by Jesus Christ we have not only encouragement to come to God , but confidence ; that if we ask any thing according to his Will , he not only heareth , but granteth the Request which we put up to him . In whom we have boldness and access , with confidence , by the Faith of Jesus , Ephes. 3. 12. 1 John 5. 14 , 15. 4. Sometimes this Peace is expressed by REST , because a Man having found a sufficient Fulness to answer all his Wants , he sitteth down , and looks no further for satisfaction . Come unto me all ye that labor and are heavy laden , and I will give you rest , Mat. 11. 28. 5. It is also expressed by SINGING , because the Peace of God when it is received into the Soul by Faith , putteth the Conscience into a Heavenly and Melodious Frame . And the Ransomed of the Lord shall return , and come to Zion with Songs , and Everlasting Joy upon their Heads , they shall obtain joy and gladness , and sorrow and sighing shall fly away , Isa. 35. 10. 6. Sometimes it is expressed , or discovered by an Heavenly glorying and boasting in Jesus Christ , because this Peace causeth the Soul to set its Face upon its Enemies with Faith of a Victory over them for ever by its Lord Jesus . Let him that glorieth glory in the Lord ; and , My Soul shall make her boasts in the Lord , the Humble shall hear thereof , and be glad , Jer. 9. 23 , 24. Psalm 34. 2. 7. Sometimes it is expressed , or discovered by Joy , Joy unspeakable ; because the Soul having seen it self reconciled to God , hath not only quietness , but such apprehensions do now possess it of the unspeakable Benefits it receiveth by Christ with respect to the World to come , that it is swallowed up with them . Whom having not seen , ye love , in whom though now ye see him not , yet believing ye rejoice , with joy unspeakable , and full of glory , 1 Pet. 1. 8. 8. Lastly : It is expressed , or discovered by the Triumph that ariseth sometimes in the Hearts of the Believers ; for they at times are able to see Death , Sin , the Devil , and Hell , and all Adversity conquered by , and tied as Captives at the Chariot-Wheels of Jesus Christ : Taken captive , I say , and overthrown for ever . Thanks be to God who causeth us always to triumph in Christ. O clap your Hands , O ye People , sing unto God with the voice of Triumph , 2 Cor. 2. 14. Psalm 47. 1. Now that all this should be a cheat , is impossible , that is , it is impossible that Believers should thus have Peace with God through the Blood of his Cross ; he having not paid full price to God for them ; especially if you consider that the Authors of this Peace , are all the three in the Godhead , and that upon a double account . 1. In that they have given us a Gospel of Peace , Rom. 10. 15. or a New-Testament which propoundeth Peace with God through the Redemption that is in Christ. Now as this is called the Gospel of Peace ; so 1. It is called , The Gospel of God , 1 Thes. 2. 9. 2 Thes. 1. 8. 2. The Gospel of Christ , Rom. 15. 19. 3. A Gospel indited by the Holy Ghost , 1 Thes. 4. 8. I say therefore , that Redemption and Salvation , being that throw Christ , and the Truth thereof proclaimed by the Father , the Word , and the Holy Ghost , in the Word of the Truth of the Gospel , it must needs be that we who believe , shall be saved , if we hold the confidence and the rejoicing firm unto the End. 2. As the three in the God-head are the Authors of this Peace , by inditing for us the Gospel of Peace , or the good Tidings of Salvation by Jesus Christ : So they are the Authors of our Peace , by working with that word of the Gospel in our Hearts . And hence 1. the Father is called the God of Peace ; now the God of Peace be with you all : And the very God of Peace sanctifie you , Rom. 15. 33. 1 Thes. 5. 23. And because he is the God of Peace , therefore he filleth those that believe in his Christ , with joy and peace through believing , Rom. 15. 13. 2. Again , Christ is called the Prince of Peace ; therefore the Prayer is , Grace be with you and Peace from God the Father , and the Lord Jesus Christ , 2 Thes. 1. 2. 3. The Holy Ghost also is the Author of this Peace , this inward Peace ; Even righteousness , and peace , and joy in the Holy Ghost , Rom. 14. 17. And , I say , as I also have already said , the procuring or meritorious Cause of this Peace , is the doings and sufferings of Christ. Therefore by his Doings and Sufferings he paid full price to God for Sinners , and obtained Eternal Redemption for them : else God would never have indited a Proclamation of Peace for them , and the Tenour of that Proclamation to be the Worthiness of the Lord Jesus : yea , he would never have wrought with that Word in the Heart of them that believe , to create in them Peace , Peace . Secondly , As peace with God is an Evidence , ( the Blood of Christ being the Cause thereof ) that Christ hath by it paid full price to God for Sinners ; so Holiness in their Hearts taking its beginning from this Doctrine , makes this fist Demonstration of double strength . 1. That Holiness , true gospel Holiness , possesseth our hearts by this Doctrine , 't is evident ; because the ground of Holiness , which is the Spirit of God in us , is ministred to us by this Doctrine . When the Apostle had insinuated that the Galatians were bewitched because they had turned from the Doctrine of Christ Crucified , he demands of them , Whether they received the Spirit by the Works of the Law , or by the hearing of Faith , Gal. 3. 1 , 2 , 3 , 4. That is , whether the Spirit took possession of their Souls by their Obedience to the ten Commandments ; or by their giving credit to the Doctrine of the forgiveness of their Sins , by Faith in this Crucified Christ : strongly concluding not by the Law , but by the hearing , or preaching of Faith ; that is , of the Lord Jesus as Crucified , who is the Object of Faith. 2. As this Doctrine conveyeth the ground , or ground-Work which is the Spirit ; so also it worketh in the Heart those three Graces , Faith , Hope , Love ; all which as naturally purifie the Heart from wickedness , as Sope , or Niter , cleanseth the Cloath . He purified their Hearts by Faith , by Faith in Christ's Blood. And everyone that hath this Hope in him , purifieth himself even as he is pure . And also Love , you shall see what that doth , if you look into the Text , Act. 15. 9. 1 Joh. 3. 3 , 4. 1 Cor. 13. Now I say , this Faith groundeth it self in the Blood of Christ ; Hope waiteth for the full enjoyments of the Purchase of it , in another world : and love is begot , and worketh , by the Love that Christ hath expressed by his Death , and by the Kindness he presenteth us with in his Heart-Blood , Rom. 3. 24. 1 Cor. 15. 19. 2 Cor. 5. 14. Besides , what arguments so prevailing , as such as are purely Gospel ? To instance a few : 1. What stronger , than a free forgiveness of Sins . A certain Man had two Debtors , the one owed him five Hundred Pence , and the other Fifty , and when they had nothing to pay , he frankly forgave them both , tell me therefore which of them will love him most ? Luk. 7. 41 , 42 , 47. 2. What stronger argument to holiness , than to see , that though forgiveness comes free to us , yet it cost Christ Jesus Heart-Blood to obtain it for us . Herein is love , not that we loved God , but that he loved us , and sent his Son to be the Propitiation for our Sins . And this Love of God in giving his Christ and of Christ , in dying for us , there is no argument stronger to prevail with a sensible and awakened Sinner to judg , he should live to him that died for him , and rose again , 2 Cor. 5. 14. 3. What stronger argument to holiness than this ; If any man sins , we have an Advocate with the Father , Jesus Christ the Righteous , 1 Joh. 2. 1 , 2. Unsanctified and graceless wretches , know not how to use these Words of God ; the Hypocrites also fly in our faces , because we thus urge them ; but a Heart that is possessed with Gospel-ingenuity , or to speak more properly , that is possessed with Gospel-Grace , and with Divine Considerations , cries ; if it be thus , O let me never sin against God! for the Love of Christ constrains me , 2 Cor. 5. 14. 4. What greater argument to holiness , than to see the Holy Scriptures so furnished with promises of Grace and Salvation by Christ , that a Man can hardly cast his Eye into the Bible , but he espieth one , or another of them ? who would not live in such an House , or be servant to such a Prince , who , besides his exceeding in good Conditions , hath Gold and Silver as common in his Palace , as stones are by the High-way side ? Having therefore these Promises , dearly beloved , let us cleanse our selves from all filthiness of flesh and spirit , perfecting holiness in the Fear of God , 2 Cor. 7. 1. 5. What greater argument to holiness , than to have our Performances , though weak and infirm , from us ; yet accepted of God in Jesus Christ , 1 Pet. 2. 4 , 5 , 6. 6. What greater argument to holiness , than to have our Soul , our Body , our Life hid , and secured with Christ in God ? Mortifie therefore your Members that are upon the Earth , fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness which is idolatry , Col. 3. 1 , 2 , 3 , 4 , 5 , 6. What greater argument to holiness , than to be made the Members of the Body , of the Flesh , and of the Bones of Jesus Christ ? Shall I take the Members of Christ , and make them the Members of an harlot , God forbid , Ephes. 5. 30. 1 Cor. 6. 15. Now all these , and five times as many more , having their foundation in the Love , Blood and Righteousness of Christ , and operating in the Soul by Faith , are the great Argument unto that Holiness , to which is annexed eternal Life . 'T is worth our observing , that in Act. 26 , at the 18. The Inheritance belongs to them , that are sanctified by Faith in Jesus Christ : For all other pretences to holiness , they are but a stollen semblance of that which is true and acceptable ; though 't is common for even that which is counterfeit to be called by the deluded , the True ; and to be reckoned to be in them that are utter strangers to Faith , and the Holiness that comes by Faith. But whosoever compoundeth any like it , or whosoever putteth any of it upon a stranger ; shall even be cut off from his People , Exod. 30. 33. God knoweth which is holiness that comes by Faith in forgiveness of Sins , and acceptance with God , through Christ : and God knows which is only such feignedly ; and accordingly will he deal with Sinners in that great Day of God Almighty . The Sixth Demonstration . THat Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them , is evident ; because Prayers are accepted of God only upon the account and for the sake of the Name of Jesus Christ : Verily , verily I say unto you , whatsoever ye shall ask the Father in my Name , he will give it you , Joh. 16. 23. In my Name , in the Name of Jesus Christ of Nazareth : in the Name of him that came into the World to save Sinners , by dying for them a grievous bloody Death ; in his Name that hath by himself put away sin , and brought unto God acceptable Righteousness for Sinners ; in his Name ; why in his Name , if he be not accepted of God ? why in his Name , if his undertakings for us are not well-pleasing to God ? But , by these Words , in my Name , are insinuated that his Person , and performances , as our undertaker , is accepted by the Father of Spirits . We may not go in our own names , because we are Sinners ; not in the Name of one another , because all are Sinners ; but why not in the Name of an Angel ? Because they are not those that did undertake for us , or had they , they could not have done our work for us . He putteth no trust in his Saints , yea the Heavens are not clean in his Sight , Job . 4. 18. Chap. 15. 15. It may further be objected : Since Jesus Christ is God equal with the Father , and so hath naturally the same Power to give as the Father , why should the Father rather than the Son , be the great Giver to the Sinners of the World ? and why may we not go to Christ in the Name of the Father , as well as to the Father in the Name of Christ ? I say , how can these things be salved , but by considering that sin and justice put a NECESSITY upon it , that thus must our Salvation be obtained . Sin and Justice could not reconcile , nor could a means be found out to bring the Sinner and an Holy God together , but by the Intercepting of the Son , who must take upon him to answer Justice , and that by taking our Sins from before the Face of God by bloody Sacrifice , not by Blood of others , as the High-Priests under the Law. For , as every High-Priest is ordained to offer Gifts and Sacrifices , it is of necessity that this Man have somewhat also to offer , Heb. 8. 3. which Offering and Sacrifice of his being able to perfect for ever them that are sanctified and set apart for Eternal Life : Therefore the name of the Person that offered ( even Jesus made of God an High-Priest ) is acceptable with God ; yea therefore is he made for ever , by his doing for us , the Appeaser of the Justice of God , and the Reconciler of Sinners to him . Hence it is , that HIS Name is that which it behoveth us to mention when we come before God , for what God hath determined in his Counsels of Grace to bestow upon Sinners ; because , for his Name sake he forgiveth them . I write to you little Children , because your Sins are forgiven you for his Name sake . To him give all the Prephets witness , that through his Name , whosoever believeth in him , shall receive Remission of Sins , 1. Joh. 2. 14. Act. 10. 43. They therefore that would obtain the forgiveness of Sins , must ask it of God through the Name of Jesus ; and he that shall sensibly and unteignedly do it , he shall receive the forgiveness of them . Whatsoever you shall ask the Father in my Name , he will give it you . Hence it is evident that he hath not only paid full price to God for them , but also obtained Eternal Redemption for them . And it is observable , the Lord Jesus would have his Disciples make a Proof of this , and promiseth , that if they do , they shall experimentally find it so . Hitherto , saith he , ye have asked nothing in my NAME , ask and ye shall receive , that your joy may be full , Joh. 16. 24. As who should say , O my Disciples , you have heard what I have promised to you , even that my Father shall do for you , whatsoever ye shall ask him in my Name . Ask now therefore , and prove me , if I shall not make my Words good : Ask , I say , what you need , and see if you do not receive it to the Joying of your Hearts . At that day ye shall ask in my Name , and I say not unto you , that I will pray the Father for you . I do not bid you ask in my Name , as if the Father was yet hard to be reconciled , or unwilling to accept you to mercy : my Coming into the World was the Design of my Father , and the Effect of his Love to Sinners ; but there is sin in you , and justice in God ; therefore that you to him might be reconciled , I am made of my Father Mediator , wherefore ask in my Name ; for , there is none other name given under the Heavens among Men whereby they must be saved , Act. 4. 12. Ask in my Name , love is let out to you through me , it is let out to you by me in a way of Justice , which is the only secure way for you . Ask in my Name , and my Father will love you . The Father himself loveth you , because you have loved me , and have believed that I came out from God , Joh. 16. 27. My Fathers Love is set first upon me , for my Name is chief in his Heart , and all that love me are beloved of my Father , and shall have what they need if ye ask in my Name . But , I say , what cause would there be to ask in his Name more than in the Name of some other ? since justice was provoked by our Sin ; if he had not undertook to make up the difference that by Sin was made betwixt justice and us . For though there be in this Jesus infinite worth , infinite righteousness , infinite merit ; yet if he make not with these , interest for us , we get no more benefit thereby than if there were no Mediator : But this Worth and Merit , is in him for us ; for he undertook to reconcile us to God , it is therefore that his Name is with God so prevailing for us poor Sinners : and therefore that we ought to go to God in his Name . Hence therefore it is evident , that Jesus Christ hath paid full price to God for Sinners , and obtained Eternal Redemption for them . The Seventh Demonstration . THat Jesus Christ , by what he hath done , hath paid full price to God for Sinners , &c. is evident , because we are commanded also to give God thanks in his Name . By him therefore let us offer the Sacrifice of Praise continually , that is , the Fruit of our Lips , giving thanks in his Name , Heb. 13. 15. By him therefore ; wherefore ? because he also , that he might sanctifie us with his own Blood suffered without the Gate , ver . 12. He sanctified us with his Blood , but why should the Father have thanks for this ? even because the Father gave him for us , that he might die to sanctifie us with his Blood. Giving thanks to the Father which hath made us meet to be Partakers of the Inheritance of the Saints in Light , who hath delivered us from the Power of Darkness , and hath translated us into the Kingdom of his dear Son , in whom we have redemption through his Blood , even the forgiveness of Sins , Col. 1. 12 , 13 , 14. The Father is to be thanked , for the contrivance was also his , but the Blood , the Righteousness , or that worthiness , for the Sake of which we are accepted of God , is the Worthiness of his own dear Son ; as it is meet therefore that God should have thanks , so it is necessary that he have it in his Name for whose sake we indeed are accepted of him . Let us therefore by him offer Praise . First , For the Gift of his Son , and for that we stand quit through him in his Sight ; and that in despite of all inward weakness , and that in despite of all outward enemies . When the Apostle had taken such a view of himself as to put himself into a maze , with an out-cry also , who shall deliver me ? he quiets himself with this sweet conclusion , I thank God through Jesus Christ , Rom. 7. 24. He found more in the Blood of Christ to save him , than he found in his own Corruptions to damn him ; but that could not be , had he not paid full price for him , had he not obtained Eternal Redemption for him . And can an Holy and Just God require that we give thanks to him in his Name , if it was not effectually done for us by him ? Further , when the Apostle looks upon Death , and the Grave , and strengtheneth them by adding to them Sin and the Law , saying , The Sting of Death is sin , and the Strength of Sin is the Law : he presently addeth , but thanks be to God which giveth us the Victory through Jesus Christ , 1 Cor. 15. The Victory over Sin , Death , and the Law , the Victory over these through our Lord Jesus Christ ; but God hath given us the Victory : but it is through our Lord Jesus Christ , through his fulfilling the Law , through his destroying Death , and through his bringing in Everlasting Righteousness . Elisha said to the King of Israel , that had it not been that he regarded the Person of Jehoshaphat , he would not look to him , nor regard him , 2 Kin. 3. 14. nor would God at all have looked to , or regarded thee , but that he respected the Person of Jesus Christ. Let the Peace of God therefore rule in your Hearts , to the which also you are called in one body , and be you thankful , Col. 3. 15. The Peace of God , of that we have spoken before ; but how should this rule in our Hearts ? he by the next words directs you ; Let the Word of Christ dwell in you richly ; that is , the Word that makes revelation of the Death and Blood of Christ , and of the Peace that is made with God for you thereby . Giving thanks always for all things unto God & the Father in the Name of our Lord Jesus Christ , Ephes. 5. 20. For all things : for all things come to us through this Name Jesus ; Redemption , Translation , the Kingdom , Salvation , with all the good things wherewith we are blessed . These are the Works of God , he gave his Son , and he brings us to him , and puts us into his Kingdom ; that is , his true Body , which Jeremiah calleth , a putting among the Children , and a giving us a Godly heritage of the Host of Nations , Joh. 6. Jer. 3. 19. 4. Now thanks be to God , which causeth us always to triumph in Christ , 2 Cor. 2. 13 , 14. See here our cause of triumph is through Christ Jesus , and God causeth us through him to triumph : First and chiefly , because Christ Jesus hath done our work for us , hath pleased God for our Sins , hath spoiled the powers of Darkness . God gave Jesus Christ to undertake our Redemption ; Christ did undertake it , did engage our Enemies , and spoiled them . He spoiled principalities and powers , and made a shew of them openly , triumphing over them upon the Cross , Col. 2. 14 , 15. Therefore , it is evident that he paid full price to God for Sinners with his Blood , because God commands us , to give thanks to him in his Name ; through his Name . And whatsoever ye do in word or deed , do all in the Name of the Lord Jesus , giving thanks unto God , and the Father , by him , Col. 3. 17. Take this Conclusion from the whole , no thanks are accepted of God , that come not to him in the Name of his Son ; his Son must have the Glory of conveying our thanks to God , because he was he that by his Blood conveyeth his Grace to us . The Eight Demonstration . IN the next place ; That Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for them , is evident ; Because we are exhorted to wait for , and to expect the full and glorious Enjoyment of that Eternal Redemption , at the second Coming of the Lord from Heaven : Let your loins be girded about , and your Lights burning , and you your selves like unto men that wait for their Lord , that when he cometh and knocketh , ye may open unto him immediately , Luk. 12. 35 , 36. Jesus Christ hath obtained by his Blood Eternal Redemption for us , and hath taken it up now in the Heavens ▪ is ( as I have shewed ) preparing for us there Everlasting Mansions of rest ; and then he will come again for us . This Coming is intended in this Text , and this Coming we are exhorted to wait for : and that I may more fully shew the Truth of this Demonstration , observe these following Texts . 1. It is said , he shall chuse our Inheritance for us . He shall chuse our inheritance for us , the excellency of Jacob whom he loved , Selah . God is gone up with a Shout , &c. Psal. 47. 4 , 5. These latter words intend the Ascension of Jesus Christ : His Ascension , when he had upon the Cross made reconciliation for iniquity ; his Ascension into the Heavens to prepare our Mansions of Glory for us . For , our Inheritance is in the Heavens ; our House , our Hope , our Mansion-House , and our incorruptible and undefiled Inheritance is in Heaven , 2 Cor. 1. 2. Col. 1. 5 , 6. Joh. 14. 1 , 2. 1 Pet , 1. 3 , 4 , 5. This is called the Eternal Inheritance , of which we that are called , have received the Promise already , Heb. 9. 14 , 15. This Inheritance , I say , he is gone to chuse for us in the Heavens , because by his Blood he obtained it for us , Heb. 9. 12. and this we are commanded to wait for : but how ridiculous , yea , how great a cheat would this be , had he not by his Blood obtained it for us . 2. We wait for his Son from Heaven , whom he raised from the dead even Jesus Christ , which delivered us from the Wrath to come , 1 Thes. 1. 10. He delivered us by his Blood , and obtained the Kingdom of Heaven for us , and hath promised that he would go and prepare our places , and come again and fetch us thither . And if I go and prepare a Place for you , I will come again and receive you unto myself , that where I am there ye may be also , Joh. 14. 3. This then is the Cause that we wait for him , we look for the reward of the Inheritance at his Coming , who have served the Lord Christ in this World. 3. For our conversation is in Heaven , from whence we look for the Saviour , the Lord Jesus Christ , Phil. 3. 20. We look for him to come , yet as a Saviour ; a Saviour he was at his first Coming , and a Saviour he will be at his second Coming . At his first Coming , he bought and paid for us ; at his Second Coming , he will fetch us to himself . At his first Coming , he gave us promise of the Kingdom ; at his second Coming , he will give us possession of the Kingdom . At his first Coming , he also shewed us how we should be , by his own Transfiguration ; at his second Coming , he will change our vile Body that it may be fashioned like unto his Glorious Body , Phil. 3. 21. 4. Hence therefore it is , that his Coming is called , our blessed Hope . Looking for the Blessed Hope , and glorious Appearing of the Great God , and our Saviour Jesus Christ , Tit. 2. 13. A Blessed Hope indeed , if he hath bought our Persons with his Blood , and an Eternal Inheritance for us in the Heavens : A blessed Hope indeed , if also at his Coming we be certainly carried thither . No marvel then if Saints be bid to wait for it , and if Saints themselves long for it . But what a disappointment would these waiting Believers have , should all their expectations be rewarded with a Fable ? and the result of their Blessed Hope can amount to no more , if our Saviour , the Lord Jesus Christ , either denieth to come , or coming , bringeth not with him the HOPE , the blessed HOPE that is laid up for us in Heaven : Whereof we have certainly been informed by the Word of the Truth of the Gospel , Col. 1. 5 , 6. 5. For Christ was once offered to bear the Sin of many , and unto them that look for him , shall he appear the second Time , without sin unto Salvation , Heb. 9. 28. Here we have it promised that he shall come , that he shall appear the second time , but not with sin , as he did before , to wit , with , and in the Sin of his People when he bare them in his own Body ; but now without sin , for he before did put them away by the Sacrifice of himself . Now then let the Saints look for him , not to die for the purchasing of their persons by Blood , but to bring to THEM , and to bring them also to that Salvation , that before , when he died , he obtained of God for them by his Death . These things are to be expected therefore , by them that believe in , and love Jesus Christ , and that from faith and love serve him in this world ; they are to be expected by them , being obtained for them by Jesus Christ : And he shall give the Crown , saith Paul , not only to me , but to them that love his Appearing , 2 Tim. 4. 8 , 9. Now forasmuch as this Inheritance in the Heavens is the Price , Purchase , and Reward of his Blood ; how evidently doth it appear , that he hath paid full price to God for Sinners ? Would God else have given him the Heaven to dispose of to us that believe , and would he else have told us so ! Yea , and what comfort could we have to look for his Coming , and Kingdom , and Glory , as the Fruits of his Death ; if his Death had not for that purpose been sufficiently efficacious . O! the Sufferings of Christ , and the Glory that shall follow , 1 Pet. 1. 11. The Ninth Demonstration . THat Jesus Christ by what he hath done , hath paid full price to God for Sinners , and obtained Eternal Redemption for Sinners is evident , Because of the Threatnings wherewith God hath threatned , and the Punishments wherewith he punished those that shall refuse to be saved by Christ , or seek to make insignificant the Doctrine of Righteousness by Faith in him . This Demonstration consisteth of three parts . 1. It suggesteth that some refuse to be justified or saved by Christ , and also seek to make insignificant the Doctrine of Righteousness by Faith in him . 2. That God doth threaten these . 3. That God will punish these . That some refuse to be saved by Christ is evident , from many Texts . He is the Stone which the Builders have rejected : He is also disallowed of Men : The Jews stumble at him , and to the Greeks he is foolishness ; both saying this Man shall not rule over us , or how can this man save us ? Psal. 118. 22. Mat. 24. 42. 1 Pet. 2. 4. 1 Cor. 1. 23. Luk. 19. 14. The Causes of mens refusing Christ are many . 1. Their Love to sin . 2. Their Ignorance of his Excellency . 3. Their Unbelief . 4. Their Deferring to come to him in the acceptable Time. 5. Their leaning to their own Righteousness . 6. Their entertaining Damnable Doctrines . 7. Their loving the praise of Men. 8. The meanness of his Ways , his People , &c. 9. The just Judgment of God upon them . 10. The Kingdom is given to others . Now these , as they all refuse him , so they seek more or less , some practically , others in practice and judgment also , to make insignificant the Doctrine of Righteousness by Faith in him . 1. One does it by preferring his Sins before him . 2. Another does it by preferring his Righteousness before him . 3. Another does it by preferring his Delusions before him . 4. Another does it by preferring the World before him . Now these God threatneth , these God punisheth . First , God threatneth them . Whosoever shall not receive that Prophet , shall be cut off from amongst his People , Acts 3. 23. The Prophet is Jesus Christ ; the Doctrine that he preached was that he would lay down his Life for us , that he would give us his Flesh to eat , and his Blood to drink by Faith : and promised , that if we did eat his Flesh , and drink his Blood , we should have Eternal Life . He therefore that seeth not , or that is afraid to venture his Soul for Salvation on the Flesh and Blood of Christ by Faith , he refuseth this Prophet , he heareth not this Prophet ; and him God hath purposed to cut off . But would God thus have threatned , if Christ by his Blood and the Merits of the same , had not paid full price to God for Sinners , and obtained Eternal Redemption for them . Secondly . Sit thou on my Right Hand until I make thine Enemies thy Foot-stool , Psal. 110. 1. Mat. 22. 44. Heb. 1. 13. The Honour of sitting at God's Right Hand , was given him because he died , and offered his Body once for all . This Man when he had offered up one Sacrifice for sins for ever , sat down on the Right Hand of God , from henceforth expecting till his Enemies be made his Foot-stool , Heb. 10. 11 , 12 , 13. Expecting , since God accepted his Offering , that those that refused him should be trodden under foot , that is , sunk by him into , and under endless & unsupportable vengeance . But would God have given the World such an account of his Sufferings , that by one Offering he did perfect for ever them that are sanctified ? yea , and would he have threatned to make those foes his Foot stool , that shall refuse to venture themselves upon his Offering ( for they are indeed his Foes ) had not his Eternal Majesty been well pleased with the Price he paid to God for Sinners ; had he not obtained Eternal Redemption for them ? Thirdly . He shall come from Heaven with his mighty Angels in flaming-fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ , 2 Thes. 1. 7 , 8. Here he expresly telleth us wherefore they shall be punished : Because they know not God , and obey not the Gospel of our Lord Jesus Christ , where also is notably intimated that he that obeyeth not the Gospel of Christ , knoweth not God , neither in his Justice or Mercy . But what is the Gospel of our Lord Jesus Christ , but good tidings of good things ; to wit , Forgiveness of Sins by Faith in his Blood , an Inheritance in Heaven by Faith in his Blood , as the whole of all the foregoing discourse hath manifested ? Now , I say , can it be imagined that God would threaten to come upon the World with this Flaming-Fiery-Vengeance to punish them for their Non-subjection to his Sons Gospel , if there had not been by himself paid to God full price for the Souls of Sinners ; if he had not obtained Eternal Redemption by his Blood for Sinners ? Fourthly . And Enoch , the seventh from Adam also prophesied of these , saying , Behold , the Lord cometh with ten thousands of his Saints , to execute judgment upon all , and to convince all that are ungodly among them of all their ungodly Deeds , which they have ungodly committed , and of all their hard Speeches which ungodly Sinners have spoken against him , Jude 14. 15. The LORD that is here said to come with ten thousands of his Saints , is Jesus Christ himself : and they that come with him are called his Saints , because given to him by the Father , for the Sake of the shedding of his Blood. Now in that he is said to come to execute judgment upon all , and especially those that speak hard Speches against him ; 't is evident that the Father tendereth his Name which is , Jesus , a Saviour , and his undertaking for our Redemption ; and as evident that the hard Speeches , intended by the Text , are such as vilify him , as Saviour , counting the Blood of the Covenant , unholy , and trampling him , that is Prince of the Covenant under the Feet of their reproachful Language ; this is counted a putting of him to open shame , and a despising the riches of his Goodness , Heb. 10. Chap. 6. Rom. 2. Time would fail to give you a view of the revilings , despiteful sayings , and of the Ungodly Speeches which these abominable Children of Hell , let fall in their Pamplets , Doctrines , and Discourses , against this Lord the King. But the threatning is , He shall execute judgment upon them for all their ungodly Deeds , and for all their hard Speeches that ungodly Sinners have spoken against him . Fifthly . Take heed therefore lest that come upon you which is spoken of in the Prophets : Behold , ye Despisers , and wonder , and perish : for I work a Work in your days , a Work which you shall in no wise believe , though a Man declare it unto you , Act. 13. 40 , 41. This Work is the same we have been all this while treating of , to wit , Redemption by the Blood of Christ for Sinners , or that Christ hath paid full price to God for Sinners , and obtained Eternal Redemption for them . This is manifest from ver . 23 to ver . 29. of this Chapter . Now , observe , there are , and will be Despisers of this Doctrine , and they are threatned with the Wrath of God. Behold , ye Despisers , and wonder , and perish : But would God so carefully have cautioned Sinners to take heed of despising this Blessed Doctrine , and have backed his Caution with a threatming that they shall perish , if they persist , had not himself received by the Blood of Christ full price for the Souls of Sinners ? Secondly . As God threatneth , so he punisheth those that refuse his Son , or that seek to vilify or make insignificant , the Doctrine of Righteousness by Faith in him . 1. He punisheth them with the abidings of his Wrath. He that believeth not the Son , shall not see life , but the Wrath of God abideth on him , Joh. 3. 36. The Wrath of God for men ; for sin stands already condemned by the Law ; & the Judgment is , that they who refuse the Lord Jesus Christ , shall have this Wrath of God for ever lie , and abide upon them : For they want a Sacrifice to pacific wrath for the Sin they have committed , having resisted , and refused the Sacrifice of the Body of Christ. Therefore it cannot be that they should get from under their present condition who have refused to accept of the undertaking of Christ for them . Besides , God to shew that he taketh it ill at the Hands of Sinners , that they should refuse the Sacrifice of Christ , hath resolved that there shall be no more Sacrifice for sin . If therefore we sin wilfully after we have received the Knowledg of the Truth ; there remaineth no more Sacrifice for sin , Heb. 10. 26. God doth neither appoint another , neither will he accept another who-ever brings it . And here those sayings are of their own natural force ; How shall we escape , if we neglect so great Salvation ! And again , See that ye refuse not him that speaketh , for if they escaped not who refused him that spake on Earth , ( Moses ) How shall we escape if we turn away from him ( Christ ) that speaketh from Heaven ! Heb. 2. 3. Chap. 12. 25. This therefore is a mighty Demonstration that Christ by what he hath done , hath paid full price to God for the Souls of Sinners , because God so severely threatneth , and also punisheth them that refuse to be justified by his Blood : he threatneth as you have heard , and punisheth by leaving such men in their Sins , under his heavy and unsupportable Vengeance here . Secondly . He that believeth not shall be damned , Mar. 16. 16. damned in Hell-Fire . He that believeth not , but what should he believe ? Why ! 1. That Jesus is the Saviour . If , saith he , ye believe not that I am he , ye shall die in your Sins . 2. He that believeth not that he hath undertaken and compleatly perfected Righteousness for us , shall die in his Sins , shall be damned and perish in Hell-fire : For such have no cloak for their Sin , but must stand naked to the shew of their Shame before the Judgment of God , that fearful Judgment . Therefore , after he had said , there remains for such , no more sacrifice for sin ▪ he adds , But a certain fearful looking for of judgment ; there is for them left nothing but the Judgment of God , and his fiery Indignation which shall devour the Adversaries . He that despised Moses's Law died without mercy under two or three Witnesses ; of how much sorer punishment suppose ye shall he be thought worthy , who hath trodden under foot the Son of God , and counted the Blood of the Covenant , wherewith he was sanctified , an Unholy thing , and done despite to the Spirit of Grace ? Heb. 10. 25 , 26. See here , if fury comes not up now into the Face of God : now is mention made of his fearful Judgment and fiery Indignation . Now , I say , is mention made thereof , when it is suggested that some have light thoughts of him , count his Blood unholy , and trample his Sacrificed Body under the Feet of their Reproaches : Now is he a Consuming fire , and will burn to the lowest Hell. For we know him that hath said , Vengeance belongeth unto me , I will recompence , saith the Lord. And again , The Lord shall judg his People , Heb. 10. 28 , 29 , 30. These words are urged by the Holy Ghost , on purpose , to beget in the Hearts of the Rebellious , reverend thoughts , and an high esteem of the Sacrifice which our Lord Jesus offered once for all upon Mount Calvary unto God the Father for our Sins ; for that is the very argument of the whole Epistle . It is said to this purpose in one of Paul's Epistles to the Thessalonians , That because men receive not the Love of the Truth , that they might be saved ; For this cause God shall send them strong delusions , that they should believe a ly and be damned , 2 Thes. 2. The Truth mentioned in the Place , is Jesus Christ. I am the Truth , saith he , Joh. 14. 6. The Love of the Truth , is none else but the Love and Compassion of Jesus Christ , in shedding his Blood for Mans Redemption . Greater love than this hath no man , that a Man lay down his Life for his Friends , Joh. 15. 13. This then is the Love of the Truth ( of Jesus ) that he hath laid down his Life for us . Now that the rejectors of this Love , should by this their rejecting procure such wrath of God against them , that rather than they shall miss of damnation , himself will chuse their Delusions for them , and also give them up to the effectual Working of these Delusions : what doth this manifest , but that God is displeased with them that accept not of Jesus Christ for Righteousness , and will certainly order that their end shall be everlasting Damnation ; therefore Jesus Christ hath paid full price to God for Sinners , and obtained Eternal Redemption for them . The Use of the Doctrine . I come now to make some use of , and to apply this Blessed Doctrine of the Undertaking of Jesus Christ ; and of his paying full Price to God for Sinners , and of his obtaining Eternal Redemption for them . The first Use. BY this Doctrine , we come to understand many things which otherwise abide obscure and utterly unknown , because this Doctrine is accompanied with the Holy Ghost , that Revealer of secrets , and Searcher of the deep things of God , 1 Pet. 1. 2. Ephes. 1. 17. 1 Cor. 2. The Holy Ghost comes down with this Doctrine , as that in which it alone delighteth : therefore is it called The Spirit of Wisdom and Revelation in the Knowledg of Jesus Christ. He giveth also the Light of the Knowledg of the Glory of God in the Face of Jesus Christ , 2 Cor. 4. 6. Little of God is known in the World where the Gospel is rejected : the Religious Jew , and the Wise Gentile may see more of God in a Crucified Christ , than in Heaven and Earth besides : For in him are hid all the Treasures of Wisdom and knowledg : not only in his Person , as God , but also in his Undertakings as Mediator . Hence Paul telleth us , That he determined not to know any thing among the Corinthians but Jesus Christ and him Crucified , Col. 2. 2 , 3. 1 Cor. 2. 2 , 3. I say more of God is revealed in this Doctrine to us , than we can see of him in Heaven and Earth without it . First , Here is more of his WISDOM seen , than in his making , and upholding all the Creatures . His Wisdom , I say , in devising means to reconcile Sinners to an Holy and Infinite Majesty , to be a Just God , and YET a Saviour ; to be just to his Law , just to his Threatning , just to himself , and yet save Sinners , can no-way be understood till thou understandest why Jesus Christ did hang on the Tree ; for here only is the Riddle unfolded , Christ died for our Sins , and therefore can God in justice save us , Isa. 45. 21. And hence is Christ called The Wisdom of God , not only because he is so essentially , but because by him is the greatest Revelation of his Wisdom towards man. In Redemption therefore , by the Blood of Christ , God is said to abound towards us in all wisdom , Ephes. 1. 7 , 8. Here we see the highest Contradictions reconciled , here Justice kisseth the Sinner , here a Man stands just in the Sight of God , while confounded at his own Pollutions ; and here he that hath done no good , hath yet a sufficient Righteousness ; even the Righteousness of God which is by Faith of Jesus Christ. Secondly , The JUSTICE of God , is here more seen , than in punishing all the Damned . He spared not his own Son , is a Sentence which more revealeth the Nature of the Justice of God , than if it had said he spared not all the World. True , he cast Angels from Heaven , and drowned the Old World ; he turned Sodom and Gomorrah into Ashes , with many more of like nature , but what were all these to the Cursing of his Son ? yea , what were ten thousand such manifestations of his Ireful Indignation against Sin , to that of striking , afflicting , chastising , and making the darling of his Bosom the Object of his Wrath and Judgment . Here it is seen he respecteth not persons , but , judgeth sin , and condemneth him on whom it is found ; yea although on Jesus Christ his well-Beloved , Rom. 8. 32. Gal. 3. 13. Thirdly , The Mystery of God's WILL , is here more seen , than in hanging the Earth upon nothing ; while he condemneth Christ though Righteous , and justifieth us though Sinners : while he maketh him to be sin for us , and us the Righteousness of God in him , 1 Pet. 3. 18. 2 Cor. 5. 20. Fourthly , The POWER of God , is here more seen , than in making of Heaven and Earth ; for , for one to bear , and get the Victory over Sin , when charged by the Justice of an Infinite Majesty , in so doing , he sheweth the Height of the Highest Power : For where sin by the Law is charged , and that by God immediatly , there an Infinite Majesty opposeth , and that with the whole of his Justice , Holiness , and Power : So then , he that is thus charged , and engaged for the Sin of the World , must not only be equal with God , but shew it , by over-coming that Curse and Judgment that by Infinite Justice is charged upon him for Sin. When Angels and Men had sinned , how did they fall and crumble before the Anger of God! they had not power to withstand the terrour , nor could there be worth found in their Persons , or Doings , to appease displeased Justice . But behold here stands the Son of God before him in the Sin of the World , his Father finding him there , curseth , and condemns him to death : but he by the Power of his God-head , and the Worthiness of his Person and Doings , vanquisheth sin , satisfieth God's Justice , and so becomes the Saviour of the World. Here then is Power seen : Sin is a Mighty thing , it crusheth all in pieces , save him whose Spirit is Eternal , Heb. 9. 14. Set Christ , and his Sufferings aside , and you neither see the Evil of Sin , nor the Displeasure of God against it ; you see them not in their utmost . Had'st thou a view of all the Legions that are now in the pains of Hell , yea , couldest thou hear their shreeks , and groans together at once , and feel the whole of all their burden : much of the evil of Sin , and of the Justice of God against it , would be yet unknown by thee ; for thou wouldest want power to feel , and bear the utmost ! A Giant shews not his Power , by killing of a little Child , nor yet is his might seen by the resistance that such a little one makes , but then he sheweth his power when he dealeth with one like himself : yea , and the Power also of the other is then made manifest in saving himself from being swallowed up with his Wrath. Jesus Christ also made manifest his Eternal Power and God-head , more , by bearing and over-coming our Sins ; than in making , or upholding the whole World : Hence Christ Crucified , is called the Power of God , 1 Cor. 1. 23 , 24. Fifthly , The LOVE and MERCY of God , is more seen in , and by this Doctrine , than any other way . Mercy and Love are seen in that God gives us Rain and fruitful Seasons , and in that he filleth our Hearts with food and gladness ; from that bounty he bestoweth upon us as men , as his Creatures . Oh! but herein is Love made manifest in that Christ laid down his Life for us : And God commended his Love towards us , in that while we were yet Sinners Christ died for us ; 1 Joh. 3. 16. Chap. 4. 10 Rom. 5. 8. Never Love like this , nor did God ever give such discovery of his Love from the beginning to this Day . Herein is Love , not that we loved God , but that he loved us , and sent his Son to be the Propitiation for our Sins . Here is Love , that God sent his Son ! his Darling ! his Son that never offended ! his Son , that was always his delight ! Herein is Love that be sent him to save Sinners ! to save them by bearing their Sins ! by bearing their Curse ! by dying their Death ! and by carrying their Sorrows ! Here is Love in that while we were yet Enemies , Christ died for us ! yea , here is Love , in that while we were yet without strength , Christ died for the Ungodly , Rom. 5. The second Use. But Secondly , as this Doctrine giveth us the best discovery of God ; so also it giveth us the best discovery of our selves , and our own things . First , It giveth us the best discovery of our selves : Wouldest thou know Sinner , what thou art ; look up to the Cross , and behold a Weeping , Bleeding , Dying Jesus : nothing could do but that , nothing could save thee but his Blood ; Angels could not , Saints could not , God could not , because he could not ly , because he could not deny himself . What a thing is Sin , that it should sink all that bear its burden , yea it sunk the Son of God himself into death and the Grave , and had also sunk him into Hell-fire for ever , had he not been the Son of God ; had he not been able to take it on his Back , and bear it away . O! This Lamb of God. Sinners were going to Hell , Christ was the Delight of his Father , and had a whole Heaven to himself ; but that did not content him , Heaven could not hold him . He must come into the World to save Sinners , 1 Tim. 1. 15. Ay , and had he not come , thy Sins had sunk thee , thy Sins had provoked the Wrath of God against thee ; to thy perdition and destruction for ever . There is no Man , but is a Sinner , there is no Sin but would damn an Angel , should God lay it to his charge . Sinner , the Doctrine of Christ crucified crieth , therefore , aloud unto thee , that sin hath made thy Condition dreadful : See your selves , your Sin , and consequently , the Condition that your Souls are in , by the Death and Blood of Christ ; Christs Death giveth us the most clear discovery of the dreadful Nature of our Sins . I say again , if sin be so dreadful a thing as to break the Heart of the Son of God ( for so he saith it did ) how shall a Poor , Wretched , Impenitent , damned Sinner , wrestle with the Wrath of God. Awake Sinners , you are lost , you are undone , you perish , you are damned , Hell-fire is your Portion for ever , if you abide in your Sins , and be found without a Saviour in the dreadful Day of Judgment . Secondly , For your good Deeds cannot help you , the Blood of Christ tells you so : For by this Doctrine , Christ died for our Sins , God damneth to death and hell , the Righteousness of the World. Christ must die , or Man be damned : where is now any room for the Righteousness of Men ? room , I say , for Man's Righteousness , as to his Acceptance and Justification . Bring then thy Righteousness to the Cross of Jesus Christ , and in his Blood behold the Demands of Justice ; behold them , I say , in the Cries , and Tears , in the Blood and Death of Jesus Christ. Look again , and behold the Person dying ; such an one as never sinned , nor offended at any time , yet he dies . Could an Holy Life , an Innocent , Harmless Conversation have saved one from death , Jesus had not died . But he must die , Sin was charged , therfore Christ must die . Men therefore need to go no further to prove the Worth of their own Righteousness , than to the Death of Christ : They need not be to seek in that Matter till they stand before the Judgment-Seat . Quest. But how should I prove the Goodness of mine own Righteousness , by the Death and Blood of Christ ? Ans. Thus : If Christ must die for Sin , then all thy Righteousness cannot save thee . If Righteousness comes by the Law , then Christ is dead in vain , Gal. 2. 21. By this Text 't is manifest , that either Christ died in vain , or thy Righteousness is vain . If thy Righteousness can save thee , then Christ died in vain . If nothing below , or besides the Death of Christ could save thee , then thy Righteousness is in vain ; one of the two must be cast away , either Christ's , or thine . Christ Crucified to save the World , discovereth two great evils in Man's own Righteousness : I mean when brought for Justification and Life . 1. It opposeth the Righteousness of Christ. 2. It condemneth God of Foolishness . 1. It opposeth the Righteousness of Christ ; in that it seeketh it self to stand , where should the Righteousness of Christ ; to wit , in God's affection for the Justification of thy Person , and this is one of the highest affronts to Christ , that poor man is capable to give him : Right worthily therefore , doth the Doctrine of the Gospel damn the Righteousness of Men , and promiseth the Kingdom of God to Publicans and Harlots rather . 2. It condemneth God of Foolishness : For if Works of Righteousness which we can do , can justifie from the Curse of the Law in the Sight of God , then is not all the Treasures of Wisdom found in the Heart of God and Christ : For this Dolt-headed Sinner , hath now found out a Way of his own , unawares to God , to secure his Soul from Wrath and Vengeance . I say , unawares to God ; for he never imagined that such a thing could be , for had he , he would never have purposed before the World began , to send his Son to die for Sinners . Christ is the Wisdom of God , as you have heard , and that as he is our Justifying Righteousness . God was manifest in the Flesh to save us , is the great Mystery of Godliness . But wherein lyeth the depth of this Wisdom of God in our Salvation , if Man's Right-hand can save him ? Job 40. 10 , 11 , 12 , 13 , 14. Yea , wherefore hath God also given it out , that there is none other Name given to Men , under Heaven whereby we must be saved : I say again , why is it affirmed , without shedding of Blood is no Remission , if Mans good Deeds can save him ? This Doctrine therefore of the Righteousness of Christ , being rightly preached , and truly believed , arraigneth and condemneth Man's Righteousness to Hell : It casteth it out , as Abraham cast out Ismael . BLOOD ! BLOOD , the sound of Blood , abaseth all the Glory of it . When Men have said all , and shewed us what they can , they have no Blood to present God's Justice with ; yet 't is Blood that maketh an Atonement for the Soul , and nothing but Blood can wash us from our Sins , Levit. 17. 11. Revel . 1. 5. Heb. 9. Justice calls for Blood , Sins call for Blood , the Righteous Law calls for Blood ; yea the Devil himself must be overcome by Blood : Sinner where is now thy Righteousness ? Bring it before a Consuming Fire ; [ for our God is a Consuming Fire ] Bring it before the Justice of the Law : yea try if ought but the Blood of Christ can save thee from thy Sins , and Devils ; try it , I say , by this Doctrine ; go not one step further before thou hast tried it . Thirdly , By this Doctrine we are made to see , the worth of Souls : it cannot be but that the Soul is of Wonderful Price , when the Son of God will not stick to spill his Blood for it . O Sinners , you that will venture your Souls for a little pleasure , surely you know not the worth of your Souls . Now if you would know what your Souls are worth , and the Price which God sets them at , read that Price by the Blood of Christ. The Blood of Christ was spilt to save Souls . For ye are bought with a Price , and that Price none other than the Blood of Christ ; wherefore glorify God in your Bodies and in your Spirits which are Gods , 1 Cor. 6. 20. Sinners , you have Souls , can you behold a Crucified Christ and not Bleed , and not Mourn , and not fall in Love with him ? The third Use. By this Doctrine Sinners , as Sinners , are encouraged to come to God for mercy , for the Curse due to Sin is taken out of the way . I speak now to Sinners that are awake , and see themselves Sinners . There are two things in special when Men begin to be awakened , that kill their thoughts of being saved . 1. A Sense of sin . 2. The Wages due thereto . These kill the Heart , for who can bear up under the guilt of Sin ? If our Sins be upon us , and we pine away in them , how can we THEN live ? Ezek. 33. 10. How indeed ! it is impossible . So neither can Man grapple with the Justice of God. Can thine Heart endure , or can thine Hands be strong ? they cannot . A wounded Spirit who can bear ? Men cannot , Angels cannot : wherefore if now Christ be hid , and the blessing of Faith in his Blood denied , wo be to them : such go after Saul and Judas , one to the Sword , and the other to the Halter , Ezek. 22. 14. Prov. 18. 14. and so miserably end their days ; for come to God they dare not , the thoughts of that Eternal Majesty strikes them through . But now present such Poor dejected Sinners with a Crucified Christ , and perswade them that the Sins under which they shake and tremble , was long ago laid upon the Back of Christ , and the Noise , and Sense , and Fear of damning , begins to cease , depart , and fly away : Dolours , and Terrours fade , and vanish , and that Soul conceiveth hopes of Life . For thus the Soul argueth , is this indeed the Truth of God , that Christ was made to be Sin for me ! was made the Curse of God for me ! Hath he indeed born all my Sins , and spilt his Blood for my Redemption ? O blessed Tidings , O welcome Grace ! Bless the Lord O my Soul , and all that is within me bless his Holy Name . Now is peace come , now the Face of Heaven is altered : Behold all things are become new . Now the Sinner can abide Gods Presence , yea sees unutterable Glory and Beauty in him : For here he sees Justice smite . While Jacob was afraid of Esau , how heavily did he drive , even towards the Promised Land ? but when killing thoughts were turned into kissing , and the fears of the Swords Point turned into Brotherly Embraces , what says he , I have seen thy Face , as though it had been the Face of God , and thou wast pleased with me ? Gen. 33. 10. So , and far better is it , with a poor distressed Sinner at the Revelation of the Grace of God through Jesus Christ. God was in Christ reconciling the World unto himself not imputing their Trespasses to them : O! what work will such a word make upon a wounded Conscience , especially when the next words follow . For he hath made him to be Sin for us , who knew no sin , that we might be made the Righteousness of God in him . Now the Soul sees qualifications able to set him quit in the Sight of God : Qualifications prepared already . Prepared I say already , and that by God through Christ ; even such as can perfectly answer the Law. What doth the Law require ? If Obedience , here it is ; if Bloody Sacrifice , here it is ; if infinite Righteousness , here it is . Now then the Law condemns him that Believes , before God , no more ; for all its Demands are answered , all its Curses are swallowed up in the Death and Curse Christ underwent . Object . But reason saith , since Personal Sin brought the Death , surely Personal Obedience must bring us Life and Glory . Ans. True , Reason saith so , and so doth the Law it self , Rom. 10. 5. but God , we know , is above them both , and he in the Covenant of Grace , saith otherwise : to wit , That if thou shalt confess with thy Mouth the Lord Jesus , and shall believe in thine Heart that God hath raised him from the Dead , thou shalt be saved , Rom. 10. 6 , 7 , 8 , 9. Let Reason then hold his tongue , yea let the Law with all his Wisdom subject it self to him that made it ; let it look for sin where God hath laid it ; let it approve the Righteousness which God approveth : yea though it be not that of the Law , but that by Faith of Jesus Christ. God hath made him our Righteousness ; God hath made him our Sin ; God hath made him our Curse ; God hath made him our Blessing . Methinks this word God hath made it so , should silence all the World. The fourth use . Fourthly , By this Doctrine sufficiency of argument is ministred to the tempted , to withstand , thereby , the assaults of the Devil . When the Souls begin to seek after the Lord Jesus , then Satan begins to afflict and distress , as the Canaanites did the Gibeonites , for making Peace with Jehoshuah , Jos. 10. 1 , 6. There are three things that do usually afflict the Soul that is earnestly looking after Jesus Christ. 1. Dreadful accusations from Satan . 2. Grievous defiling and infectious thoughts . 3. A strange readiness in our Nature to fall in with both . By the first of these the Heart is made continually to tremble . Hence his Temptations are compared to the roaring of a Lyon , 1 Pet. 5. 8. For as the Lyon by roaring killeth the Heart of his Prey , so doth Satan , kill the Spirit of these that hearken to him : For when he tempteth , especially by way of accusation , he doth to us , as Rabshakeh did to the Jews : He speaks to us in our own Language . He speaks our Sin at every word , our guilty Conscience knows it , he speaks our Death at every word , our doubting Conscience feels it . Secondly , Besides this , there doth now arise even in the Heart such defiling , and soul infectious thoughts , that putteth the Tempted to their wits end : for now it seems to the Soul that the very flood-Gates of the Flesh are opened , and that to sin there is no stop at all ; now the Air seems to be covered with darkness , and the Man is as if he was changed into the nature of a Devil : Now if ignorance and unbelief prevail , he concludeth that he is reprobate , made to be taken and destroyed . Thirdly , Now also he feeleth in him a readiness to fall in with every temptation ; a readiness , I say , continually present , Rom. 7. 21. This throws all down , now despair begins to swallow it up ; now it can neither pray , nor read , nor hear , nor meditate on God , but Fire and Smoke continually bursteth forth of the Heart against him ; now sin and great confusion puts forth it self in all : yea , the more the Sinner desireth to do a duty sincerely , the further off it always finds it self : For by how much the Soul struggleth under these distresses , by so much the more doth Satan put forth himself to resist , still infusing more poison , that if possible it might never struggle more ( for strugglings are also us poison to Satan . ) The Fly in the Spider's Webb , is an emblem of the Soul in such a condition ; the Fly is entangled in the Webb , at this the Spider shews himself ; if the Fly stir again , down comes the Spider to her , and claps a Foot upon her , if yet the Fly makes a noise , then with poisoned Mouth the Spider lays hold upon her ; if the Fly struggle still , then he poisons her more and more ; what shall the Fly do now ? why she dies , if some-body does not quickly release her . This is the case of the Tempted , they are entangled in the Webb , ( their Feet and Wings are entangled ) now Satan shews himself , if the Soul now struggleth , Satan laboureth to hold it down ; if it now shall make a noise , then be bites with blasphemous Mouth , ( more poisonous than the Gall of a Serpent . ) If it struggle again , then he poisoneth more and more : infomuch that it needs at last must die in the Net , if the Man , the Lord Jesus , helps not out . The afflicted Couscience understands my words . Further , though the Fly in the Webb , is altogether uncapable of looking for relief , yet this awakened tempted Christian is not ; what must he do therefore ? how should he contain hopes of life ? If he looks to his Heart there is Blasphemy ; if he looks to his duties , there is Sin ; if he strives to mourn and lament , perhaps he cannot , unbelief and hardness hinder : shall this Man lie down in despair ? No : shall he trust to his duties ? No : shall he stay from Christ till his Heart is better ? No : What then ? Let him NOW look to Jesus Christ Crucified , then shall he see his Sins answered for , then shall he see Death a-dying , then shall he see Guilt born by another , and there shall he see the Devil overcome . This sight destroys the Power of the first Temptation ; purifies the Heart and inclines the Mind to all good things . And to encourage thee , tempted Creature , to this most Gospel-Duty : Consider , that when Jesus Christ read his Commission upon the entering into his Ministry , he proclaimed : The Spirit of the Lord is upon me , because he hath anointed me to preach the Gospel to the Poor , he hath sent me to heal the broken-Hearted , to preach deliverance to the Captives , and recovering of sight to the Blind , to set at liberty them that are bruised , to preach the acceptable Year of the Lord , Luk. 4. 18 , 19. These things therefore should the Tempted believe , but believing is now sweating-work ; for Satan will hold as long as possible , and only stedfast Faith can make him fly : But O! the Toyl of a truly gracious Heart in this Combate , if Faith be weak , he can scarce get higher than his Knees ; Lord help , Lord save , and then down again , till an Arm from Heaven takes him up ; until Jesus Christ be evidently set forth Crucified for him , and Cursed for his Sin : for then ( and not till then ) the Temptation rightly ceaseth , at leastwise for a Season . Now the Soul can tend to look about it , and thus consider with it self : If Christ hath bora my Sin and Curse , then 't is taken away from me , and seeing thus to take away sin , was the Contrivance of the God of Heaven , I will bless his Name , hope in his Mercy , and look upon Death and Hell with Comfort . Thine Heart shall meditate terrour , thou shalt see the Land that is very far off , Isa. 33. 16 , 17 , 18. The fifth use . Fifthly , This Doctrine makes Christ precious to the Believers . Unto you therefore which believe he is precious , 1 Pet. 2. 5. This Head might be greatly enlarged upon , and branched out into a Thousand particulars , & each one full of weight and glory . 1. By considering what Sin is . 2. By considering what Hell is . 3. By considering what Wrath is . 4. By considering what Eternity is . 5. By considering what the loss of a Soul is . 6. What the loss of God is . 7. What the loss of Heaven is . 8. And what it is to be in utter Darkness with Devils and damned Souls for ever and ever . And after all to conclude , from all these Miserie 's the Lord Jesus delivered me . Further , This makes Christ precious , if I consider in the next place : 1. How he did deliver me , 't was with his Life , his Blood ; it cost him Tears , Groans , Agony , Separation from God ; to do it he endured his Fathers Wrath , bare his Fathers Curse , and died thousands of deaths at once . 2. He did this , while I was his Enemy , without my desires , without my knowledg , without my deserts , he did it unawares to me . 3. He did it freely , cheerfully , yea he longed to die for me ; yea , Heaven would not hold him for the Love he had to my Salvation , which also he hath effectually accomplished for me at Jerusalem . Honourable Jesus ! precious Jesus ! loving Jesus ! Jonathan's Kindness captivated David , and made him precious in his Eyes for ever . I am distressed for thee my Brother Jonathan ( said he ) very pleasant hast thou been to me ; thy Love to me was wonderful , passing the Love of Women , 2 Sam. 1. 26. Why , what had Jonathan done ? O! He had delivered David from the Wrath of Saul . But how much more should he be precious to me , who hath saved me from Death and Hell ! who hath delivered me from the Wrath of God! The Love of Christ constraineth us . Nothing will so edge the Spirit of a Christian as , Thou wast slain , and hast redeemed us to God by thy Blood : This makes the Heavens themselves ring with joy and shouting . Mark the Words , Thou wast slain , and hast redeemed us to God with thy Blood , out of every Kindred , and Tongue , and People , and Nation , and and hast made us unto our God , Kings , and Priests , and we shall reign on the Earth . What follows now ? And I beheld , and heard the Voice of many Angels round about the Throne , and the Beasts , and the Elders , and the Number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud Voice , Worthy is the Lamb that was slain , to receive Power , and Riches , and Wisdom , and Strength , and Honour , and Glory , and Blessing ; and every Creature which is in Heaven , and on the Earth , and such as are in the Sea , and all that are therein heard I , saying , Blessing , Honour , Glory , and Power , be unto him that sitteth upon the Throne , and to the LAMB for ever and and ever , Revel . 5. 9 , 10 , 11 , 12 , 13. Thus also is the Song , that New-Song , that is said to be sung by the Hundred fourty and four thousand which stand with the LAMB upon Mount Sion , with his Fathers Name written in their Fore-heads . These are also called Harpers , Harping with their Harps . And they sang as it were a new Song before the Throne , and before the four Beasts , and the Elders ; and none could learn that Song but the Hundred and fourty and four thousand , which were redeemed from the Earth , Revel . 14. 1 , 2 , 3. But why could they not learn that Song ? Because they were not redeemed ; none can sing of this Song but the Redeemed : they can give Glory to the Lamb , the Lamb that was slain , and that redeemed them to God by his Blood. 'T is Faith in his Blood on Earth , that will make us sing this Song in Heaven . These Shoutings , and Heavenly Songs must needs come from Love put into a Flame by the Sufferings of Christ. The last Use. If all these things be true , what follows but a Demonstration of the Accursed Condition of those among the Religious in these Nations whose notions put them far off from Jesus , and from venturing their Souls upon his Bloody Death . I have observed such a Spirit as this in the World , that careth not for knowing of Jesus ; the Possessed therewith do think , that it is not material to Salvation to venture upon a Crucified Christ ▪ neither do they trouble their Heads or Hearts with inquiring whether ▪ Christ Jesus be risen , and ascended into Heaven , or whether they see him again or no , but rather are for concluding , that there will be no such thing : These Men speak not by the Holy Ghost , for in the Sum , they call Jesus ▪ Accursed ; but I doubt not to say that many of them are Anathematised of God , and shall stand so , till the Coming of the Lord Jesus , to whom be Glory for ever and ever : Amen . THE END . Books writ by Mr. Bunyan , and printed for Francis Smith , at the Elephant and Castle near the Royal Exchange , in Cornhil . 1. SIghs from Hell , or the Groans of a Damned Soul ; discovering the Lamentable Estate of the Damned . 2. Resurrection from the Dead , and Eternal Judgment asserted ; and with what Bodies the Dead arise . 3. A Discourse of Prayer , and what it is to pray with the Spirit and with Understanding . 4. The Holy City , or the New-Jerusalem ; or the Glorious State of Believers after this Life , asserted . 5. Christian Behaviour ; teaching Husbands , Wives , Parents , Children , Masters , Servants , to walk so as to please God. 6. Grace abounding to the chief of Sinners ; discovering the woful Estate of the Impenitent , and the Greatness of Gods Mercy . 7. A Map , shewing the Order and Causes of Salvation and Damnation , &c. 8. Serious Meditations on the four last things , viz. Death , Judgment , Heaven , and Hell. 9. A Defence of the Doctrine of Justification by Faith in Jesus Christ. 10. A Confession of the Author's Faith , and a Reason of his Practice in Matters of Worship . 
A40356	----	Time and the end of time, or, Two discourses, the first about redemption of time, the second about consideration of our latter end by John Fox. Fox, John, fl. 1676. 1670 Approx. 299 KB of XML-encoded text transcribed from 127 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A40356 Wing F2024 ESTC R10455 12927382 ocm 12927382 95564 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40356) Transcribed from: (Early English Books Online ; image set 95564) Images scanned from microfilm: (Early English books, 1641-1700 ; 692:28) Time and the end of time, or, Two discourses, the first about redemption of time, the second about consideration of our latter end by John Fox. Fox, John, fl. 1676. [2], 250 p. Printed for George Calvert and Sam. Sprint ..., London : 1670. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Redemption. 2006-12 TCP Assigned for keying and markup 2006-12 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 John Latta Sampled and proofread 2007-02 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion TIME , AND THE End of Time : OR , Two Discourses ; The first about Redemption of Time , the second about Consideration of our latter end . By John Fox . Psal . 90. 12. So teach us to number our days , that we may apply our hearts to wisdom . ●am . 1. 9. Her filthiness is in her skirts , she ●●membreth not her last end , therefore she 〈◊〉 down wonderfully . ●…pudet te reliquias vitae tibi reservare , id solum tempus bonae menti destinare , 〈◊〉 in nullam rem conferri possit ! Quam serum est , tunc vivere incipere , cum desinendum est ? Sen. de brev . vit . London , Printed for George Calvert , and Sam. Sprint , at the Sign of the Ball in Duck-lane . 1670. Ephes . 5. 16. Redeeming the time , because the days are evil . IN the beginning of this Chapter the Apostle exhorts Christians to holiness in general , by setting before them a perfect pattern , Be ye followers of God as dear Children , and walk in love . The favourites of Heaven must imitate their Father , and like Gideons brethren , resemble the Children of a King ; The precept is , Be ye holy , be ye perfect , as your Heavenly Father is perfect : Then he goes on to press this great duty , more particularly upon all their several relations , which he urgeth by many Arguments . And in the Text he seemeth to point out the opportunity , to put those and other Christian duties into practise . See that you walk circumspectly , not as fools , but as wise , redeeming the time . Explication of the Words . Time is taken under a double notion : there is the space of time , and there is the opportunity of time : Tempus longum , and tempus commodum ; time and opportunity differ ? time is the duration , or succession of so many minutes , hours , days or years , one after the other , from the beginning of a mans life , to the end thereof , Job 7. 1. 14 , 14. Is there not an appointed time for man upon Earth ? Opportunity is the time apted and fitted in order to this or that work or business , viz. a meeting of time and means together , to effect the end . This is called the season or tempestivity of time , when time , tide , and wind meet and clasp together , Eccle. 3. 1. To every thing there is a season or opportunity of doing : time may be continued when the season of time is ended ; the sails of time may be a lost , when the gale of opportunity is lost . Every time is not a spring-time , a seed-time , a gaining time . Manna was not to be had but in the morning . The beauty of time is the opportunity of time Eccles . 3. 11. He hath made every thing beautiful in his time , this part of time we are to redeem : Redeeming denotes the excellent worth and preciousness of time , a commodity to be valued above the Gold of Ophir . Solomon bids us buy the truth , Prov. 23. 23. Our dear Lord counselled a miserable Church to buy Gold and white rayment , Rev. 3. 18. And Paul exhorts us to buy the time , a Jewel of that price , which must be redeemed at any rate . Base or vile things are not wont to be redeemed , but things of worth , namely mens Liberties , Estates , Lives , &c. So our precious time . Redeeming the time , because the days are evil . The words contain two general parts . 1. An Exhortation to a duty , Redeemeth time . 2. The reason of it , because the days are evil . From the words we may observe this Doctrine , which shall be the subject of my ensuing discourse . Doct. The best of Saints , or the redeemed of God , have need to redeem the time : This Epistle was written to a very famous flourishing Church in the purest times of the Gospel , amongst whom they were called Saints , and faithful in Christ Jesus , Chap. 1. 1. and chosen of God in Christ , before the foundation of the world , Vers . 4. and really converted , and brought into a state of life . Moreover , they had learned the duty of Mortification , one of the hardest lessons in Christianity , Chap. 4. 22. And were also sealed unto the day of Redemption , Chap. 1. 13. 4 , 30. and had the earnest of their Heavenly Inheritance : And yet , they whose attainments were so high , must redeem the time . The same thing is prest in different terms , Eccles . 9. 10 It 's called a working while it is day , Jo. 9. 4 In the handling of this position , I shall shew you . 1. First , When time may be said to be redeemed . 2. What time must be redeemed . 3. How time must be redeemed . 4. Why time must be redeemed . 5. Motives and Directions to help you . First , When is time redeemed ? Answ . When time and duty like those two twins , Jacob and Esau , take hold one of another ; or as two loving yoak-fellows , go hand in hand ; when duty attends time , as the shadow the body , or as the Maiden her Mistress . This is to fill up time with duty , and to take opportunity by the fore-lock , or in Scripture phrase , to do the work of the day , in the day . And to this end opportunities or seasons are to be desired , as they offer an occasion of service , and of doing our duty . This we may see in holy David , Psal . 122. 1. I was glad when they said unto me , come , let us go up to the house of the Lord. When there was a way open to Worship God in the beauty of Holiness , David rejoyced to see the true Worshippers improve their opportunity , to go to that City , the name of which was Jehovah Shammah , the Lord is there , Eze. 48. 38. And the Prophet Zechariah brings in the Saints of God rejoycing in the same things , Zech. 8. 20 , 21 , 22. Let us go speedily to pray before the Lord , and seek the Lord of Hosts in Jerusalem : I will go also . The Saints of old were wont to rejoyce when the Sabbath came , because of the holy and heavenly duties of that day : Opportunities and duty are always to be joyned , Gal. 6. 10. This is to live according to the wil of God , 1 Pet. 4. 2. and to walk cirspectly , redeeming the time , Eph. 5. 15 , 17. 2. When we are truly careful to make up former negligence with double diligence , redeeming the time , we recover our loss . Time , according to this phrase seemeth to be taken captive , and we must redeem it . Redemptions are made by purchase ; to redeem a thing is to buy it for a price ; the price we redeemed it with is labour , travel , faithful and serious diligence , and greater activity and vigour in the prosecution of our duty . When what of time or seriousness hath been wanting in one day or duty , is made up and supplied in the next ; this is the way to repair our sad soul-damages . For the time past of our lives may suffice us to have wrought the will of the will of the Gentils , 1 Pet. 4. 3. Christians , our sins have been many and mighty , but our services few and mean , therefore put the best leg before . Be not as the sluggard , like the door upon the hinges , but as the Sun in the heavens , that rejoyceth to run his race . The hand of the diligent maketh rich , Prov. 10. 4. I heard of one , who being a prisoner in a dark dungeon , when the light was brought to him for a little time to eat his diet , would pull out his Bible and read a Chapter , saying , he could find his mouth in the dark , but no read in the dark . An Argument that he made conscience of redeeming his time . Sirs , to be watchful , diligent , laborious in the faithful improvement of all your time , talents , gifts , graces , is the thing here intended . The precept is for labour , Luke 13. 24. 2. Pet. 1. 10. And the diligent in duty hath the promise of the Glory , Heb. 11. 9. To them who by patient continuance in well-doing , seek for glory , and honour , and immortality , eternal life , Rom. 2. 7. 2. What time must be redeemed ? Answ . All time . Time is so precious that not any of it must be lost . The whole time of our life must be imployed either about our souls in the service of God , or in the works of our callings , or in order thereunto . Particularly . 1. The time of youth . 2. The time of health and strength . 3. The time of affliction . 4. The time of Gospel . 5. The time of the Sabbath , or the Lords day in special must be redeemed . 1. First , The time of youth must be redeemed . The great God stands much upon priority , to have the first and best , The first ripe fruits , the first that openeth the womb . O then , offer the Isaac of thy youth , the spring and flower of thy age to God , and stay not until the evil day . Begin first with him from whom thou hast thy being , go about the grand affair and work of thy dear and never dying soul before thou dost ingulf thy self in the cares of this world . Resolve to present the first ripe fruits , to that good and gracious God , who desireth the first ripe fruits . In the bright morning of thy life match thy soul to the King of glory , and become his Bride before thou art defloured , and defiled , by sin and the World. If the Celestial seeds of grace be sown in the morning , the pleasant and sweet flowers springing out of these seeds , will invite the Lord Jesus to come and walk in his Garden , Cant. 5. 1. If thou would be the Temple of the Holy Ghost , let him that made the house , be the first and chief Inhabitant , and suffer not thy heart to be a habitation for Dragons and Devils , which will be thine undoing to all eternity . You young-men , and young-women , know , that the infinitely gracious God holds out the Golden Scepter , and inviteth you to come unto him . The ruddy David , the Child Samuel , the young Timothy , God calls , 1 Samuel 1. 11 , 12. 1 Sam. 3. 10. 1 Tim. 4. 12. and the sooner you come , the better it will be . Say then , this instant , behold we come , thine we are , thine we will be ; come now , and take thine own , God will accept you , and take it kindly , his arms and bosom are open to you , Jer. 2. 2 , 3. I remember the kindness of thy youth , the love of thine Espousals , when the first fruits was Holiness to the Lord. If you would have the respect and kindness of a God , offer unto him the finstlings of the flock , Gen. 4. 4. viz. thy youthful days . If a company of aged feeble persons , or cripples were tendered to the King for service , he would not accept them . 1 Sam. 14. 52. Mal. 1. 8 , 13 , 14. David from his youth , and Josiah while he was young , began to seek the Lord , Psal . 71. 17. 2 Chron. 34. 3. Young men , if you receive the seed of Grace in the morning of your age , it will take the deeper root and impression upon your hearts , and cause you to bring forth fruit in old age . Cloth will keep color best that 's dyed in the Wool ; and the Vessel will scent longest of that liquor , with which it is first seasoned , O then , Remember thy Creator in the days of thy youth , Eccl. 12. 2. 2. The time of health and strength is to be improved : You that are now strong and lively , must not expect to be so always : You as well as others must count upon diseases , sickness , weakness , which will confine you to your Houses , Chambers , and Bed : Now then , while your strength and health of body , and natural vigour is continued , be mindful of your work and time . The great duties and difficulties in Heavens way are set forth by striving , Wrestling , fighting , running which requires the best of our time and most of our strength . Can a sick and weak man run so as to obtain , or so strive and conflict as to overcome , judge ye : King Saul chose the strong and valiant for his service . 'T is the strong must run the race , Psal . 19. 4. and the young must overcome the evil one , 1 John 2. 14. If a man had a business of great concernment , or a matter of life and death , that requireth time , strength , and diligence for the doing of it , and should omit it until he were stricken in years , or until sickness and weakness invade him , every one would be ready to charge him with folly . If a Carrier amongst many stout strong Horses , hand one poor , lame , sick Horse , and should lay the burden of the greatest weight and worth upon that poor weak jade , we should conclude that either he was cruel , or that he wanted the understanding of a man. This is our case ; the great affair of Immortal souls requireth time , strength , diligence , and all little enough . And shall we charge the whole stress of our everlasting state , upon a few days sickness , and weakness , before our death , God forbid , Eccles . 12. 3 , 4. 3. The time of affliction must be redeemed . Christians , in the day of adversity we must consider , Eccles . 7. 14. it was the time of Jacob's trouble , when the Apostle exhorted believers to redeem the time : God speaks by his rod , as well as by his Word , to both which we must have an ear . God sometimes teacheth his , as Gideon the men of Succoth , Judg. 8. 16. with Thorns and Bryars of the wilderness . Let the affliction be of what kind or degree soever , either upon our Persons , Names , Estates , Families , Church or Kingdom , yea , and of long continuance , we are to look upon it as from God , and for our good . For every affliction speaks to us in the Language of Ehud to Eglon , I have a message unto thee from God : And God will reckon with us for the rods he lays upon us . I shall speak more to this in another place . 4. The time of the Gospel must be redeemed . Gospel time is our spiritual harvest , and it is notorious folly to sleep or loiter in Harvest . The time of the Gospel is a time indeed , viz. a time of light , a time of love , a time of life , a time of liberty . Now the trumpet of Jubilee soundeth , and all debts and morgages may be taken up and released . Here 's liberty for the poor Captives , and the opening of the Prison to them that are bound . 'T is now an accepted time , a day of Salvation , 2 Cor. 6. 2. A time to accept , or a time to be accepted , a golden and glorious time indeed . Behold , now there is a broad and clear way to the Mercy seat ; the flaming sword is gone , the partition wall is down , all Bars and Gates are removed , an Act of indempnity is proclaim'd , and there is a free admission for all to come and be saved ; pardons are ready , Isa . 55. 6 , 7. Isa . 45. Sinners , your dear Lord Jesus , the great Peace-maker , is now an impotant Suitor unto your perishing souls , namely an inviting , knocking , waiting , promising Christ , Prov. 22. 9. 4. Isa . 65. 2. Math. 11. 28. Rev. 3. 20. Cant. 5. 2. John 6. 36. The treasures of grace are opened and offered to sale upon easie terms , without money , and without price , Isa . 55. 1. Rev. 3. 17. O make speed and come , make the purchase , buy the pearl of price that 's better then Rubies , and you shall have a treasure in heaven . The favour of Gods precious blood , white raiment , tryed gold , and the eternal life of your never dying souls is worth the having . Consider also , that now the Holy Ghost calls and offers his assistance to close the bargain , to tye the marriage knot between Christ and Souls , Heb. 3. If you lose this opportunity , you may never have the like . The Spirit and the Bride say come , Rev. last . 17. 5. The time of the Sabbath or Lords day must be redeemed : we must have a specially care of sanctifying that day , it being the Sabbath of the Lord our God. This golden day from morning to night must be spent in the service and worship of our Lord , either in publick , private , or secret duties , and no part of it must be lost . Take no liberty upon that day for frothy , vain and unprofitable discourse , or recreations , or to ride , buy , sell , or work . This dreadful , God provoking sin of Sabbath-breaking , is a sin in fashion ; hundreds in this Nation serve the Devil more upon the Lords day then on other dayes ; Then men are at leisure to serve the Devil , and satisfie their lusts , to go to the Ale-house , or to exercise themselves in sports and pastimes . O that Magistrates , Ministers , Masters of Families , and Parents , would look to it , Neh. 13. 17. The Lord of the Sabbath commandeth thee , that thou and thy Son , thy Daughter , thy man servant , and all within thy gate , keep that day holy . The Sabbath is called a holy convocation , Lev. 23. 2. and the Lord of the day is an infinitely holy , just , and jealous God. The Sabbath heretofore was called Regina dierum , the Queen of days ; in the New Testament it is called the Lords day , Rev. 1. 10. a day in which we commemorate the greatest mercy , viz. the glorious Resurrection of our crucified Lord , and that which the purest Christians in the purest times did carefully observe . In the Primitive times , a serious and strict observation of the Lords day , was a trial or badge of Christianity . When the question was propounded , Servasti Dominicum ? hast thou kept the Lords day , the answer was turn'd , Christianus sum , intermittare non possum . I am a Christian , and cannot intermit it . It was a saying of an eminent Divine , that he would judge of a mans Religion according to the reverence and care he had of keeping the Sabbath . Christians , you are to keep your Lords rest , and perform the holy duties of his worship chearfully , reverently , spiritually , Joh. 4. 24. If ever you think to celebrate an eternal Sabbath with God in glory , be careful of this duty . To enforce it , consider . 1. How strictly the holy God imposeth it , and to what , end it is , Remember the Sabbath day , to keep it Holy , Exod. 20. 8. This blessed day for communion with God , is to be premeditated upon before it cometh ; therefore in the evening before the Sabbath , let all your necessary occasions be done up , that you may have nothing but what becometh the work of that day : Be like David's good man , Ps . 112. 5. ordering your affairs with discretion , especially your Spiritual affairs . If you expected the company of some worthy friend , would you be found in a sluttish posture , or sweeping and cleansing your houses on that day , and all out of order ? On the Lords day you should vehemently expect the approach and presence of the King of glory , therefore make all ready to entertain him . 2. Remember the excellent Epithetes and Titles of this blessed day , it is called a High day , a Holy day , the holy of the Lord , honourable , Isa . 58. 13. Therefore let it be redeemed , lose no more Sabbaths . 3. Consider the blessings and soul benefits of that day , if it be rightly observed . It is your Lords Market day , in the which you have the precious Oyl , the Golden Mines and treasures of grace opened that day . There are spiritual dainties for your hungry souls , to which you are by Christ invited that day , Isa . 54. 1. The Holy Ghost doth breath and blow that day , by the secret and sweet gales whereof , Saints mount up toward Heaven . The great God comes down , and gracious souls ascend that day , Rev. 1. 10. And the Eunuchs that keep Gods Sabbaths have the promise of a name in his house for ever , Isa . 56. 4 , 5. I might add the severe threatnings , and Gods signal judgements upon the prophaners of the Sabbath , or Lords day . The man that was found gathering sticks upon the Sabbath , by an immediate command from God , was stoned to death , Numb . 15. 32 , 34 , 35 , 36. How time must be redeemed . 1. By taking and improving all opportunities for the glorifying of God. 2. By laying hold on the present time , and now a day of grace , for settling and securing your everlasting state . 3. By improving the present means of grace for your speedy growth in grace . 4. By doing all the good you can to others while you may . 5. By labouring to keep up constant communion with God in holy duties . 6. By improving every providence and outward cross for inward and spiritual advantages . 7. By casting up your accounts every day that you may make even with God. 8. By labouring to order every days work in reference to your last day ; that having finished you work , you may be fit to leave this World. 1. By taking and improving all occasions for the glorifying of God : Dear Christians , this is your Fathers business , and the great Errand for which you had your being . You were born , and new born , to serve the interest of the holy and blessed God in the World ; this is that glorious end , for which you should spend your strength and time , and lay out your selves to the very utmost . That which is the chief end of your life , viz. to display and propagate Gods glory in the World , must not be neglected ; other things are infinitely inferiour , and must be subordinated unto this . For the thoughts and designs of serving the Interest of your Lord , is that which you must be always driving on in this evil World. God expects it , Thou shalt have no other God before me , Exod. 20. 3. God will be exalted in the heart , and in our life too . I will be glorified , saith the Lord , before all the people , Lev. 10. 3. One way or other , the great Creatour will have glory by all his creatures . God made all things for himself , the world to be a visible and wonderful declaration of excellent glory , so that it is due debt , Psal . 29. 1 , 2. Psal . 96. 8. Give unto the Lord the glory due unto his Name . To walk with God in our whole course , to design his glory , is the prime mark of our Saint-ship , and sincerity . This is the white in the mark we should aim at , the thing we should pursue resolutely , vigorously , with all our might . Whether we Pray , or Preach , or read , or hear , or celebrate Sabbaths , or converse , exhort , or reprove , or indeed buy , sell , plow , sow , eat , drink , let it not be done for the World , or the interest of the flesh : We should have such a high esteem of God , and such strong desires , and strong affections to him , that the pleasing , praising , and magnifying of of God in all our ways , might be our main endeavour . Christians , you are chosen out of the World to be Gods witnesses , if you do not appear for God , his honour and interest , none will : All ( saith the holy Apostle ) seek their own , Phil. 2. 21. ( but you are to deny and keep under self , ) which is directly opposite to the honour of your God. Wicked men are bold and resolute in a way of sin , to bear up the interest of the Prince of darkness , and will not you be as active for the interest of your Lord ? The Martyrs would rather dye then dishonour God , who burning with zeal to Gods glory , would glorifie him in the very fire : God hath made you honourable , Isa . 43. 4. being Kings and Priests , and inrolled you amongst the first born that are written in Heaven . You have a place in his heart , and a name in his house ; you are vessels of honour , and shall be honoured , that we might be to the glory of his grace : Your everlasting Father hath mark'd you , and set his stamp and seal upon you , and put a principle of life within you , that we might love him , and live unto him , The man that refus'd to bear up his deceased brothers name , Deut. 25. 9. was to have his face spit on in the face of the Congregation . But shame and everlasting contempt will be upon their faces , that will not stand up for the honour of the holy God , Dan. 12. 2. Christians , 't is the sin that reflects dishonour on Gods name , therefore allow it not in your selves , and prevent it what you can in others . Redeem your time , and redeem Gods glory ; your days are evil , and you have but a few days for this work , do it , and God will own you and advance you to a Kingdom . Beloved in the Lord , though you differ in other things , agree in this , to glorifie God on Earth , that you may with one mind and one mouth glorifie God , Rom. 15. 5. Every one that 's godly crying out with holy David ; Psal . 34. 3. O magnifie the Lord with me , and let us exalt his Name together , 1 Cor. 10. 32. John 14. Ephes . 1. 6. As many as are perfect , will be thus minded , Psal . 3. 2. By laying hold upon the present time , or now-day of grace , for the setling and securing your everlasting state , or blessed Eternity : Your souls concerns are the greatest , yea of infinite moment ; and the things of Eternity claim a superiority . If you purpose to do your souls good , you must first seek the Kingdom of God , Matth. 6. 33. and take the Kingdom of heaven with violence , Matth. 11. 12. Let me dye the death of the righteous , or a Lord have mercy on me , when you come to dye , will not do , Numb . 23. 10. Mat 25. 11. And know sinner , it must be done in this thy day ; now , or never , Luke 16. 49. While the door of grace is open , before the Bridge be drawn , and Mercy gone , Isa , 55. 6. This must be done . 1. By complying with the present call of the Gospel , in closing immediately with Jesus Christ , and in giving and resigning your selves wholly unto him . This is that one thing necessary that must be done speedily to secure your souls , to provide for their everlasting welfare . Therefore do not procrastinate or delay it for a World. 'T is thy grand affair , that must make thee or marr thee to Eternity . He that believes , shall be saved ; he that believes not is condemned already , John 3. 36. John 8. 24. John 1. 12. If you do not now embrace the Lord Jesus , upon the great and glorious terms of the Gospel , you will as certainly be damn'd as if you were in Hell amongst Devils already , 2 Thes . 1. 8 , 9. Heb. 2. 3. and 3. 18. You that want Christ , will you welcome Christ , saying with thy soul , Come in thou blessed of the Lord , enter thou King of Glory , Psal . 24. 7. Thine is the Kingdom , take the Throne , sit upon the chiefest Chariot , take up thy lodging in my heart for ever , and suffer not the dead Child to lye in the place of the living Child ; a dead World and damnable lusts , where my Lord should lodge : O blessed day , and happy hour , in which the Heir of Heaven , and perishing Sinners meet and are married ! Here 's a match for you ! Will you renounce all others , Sin , the devil , and carnal Companions , and joyn your self to the Prince of Life ? Speak the word , and the work is done ; open the door , and he will certainly come in , and take up his abode for ever . All that the Father hath given him shall come to him ; and him that cometh , he will in no wise cast out , John 6. 37. Rev. 3. 23. Isa . 26. 13. Isa . 44. 5. 2 Cor. 8. 5. Acts 16. 30. 2. By repenting without delay . This is the second great work , in which you must make speed , for untill this be done you are in danger every moment of dropping down to Hell. Remember the sad story of the woman , who when her house was on fire , had her Child burned while she was saving some of her goods . Sinners , your danger is great , your opportunities are flying , fly you as fast . Let me say to thee as the Angel to Lot , Gen. 19. 16 , 17. when in danger of being burned , Escape for thy life , stay not , lest thou be consumed . The life and salvation of thy soul , cannot be secured without this . Acts 11. 18. 2 Cor. 7. 10. Luke 13. 3. Therefore labour to know the plague of thy heart , 1 Kings 8. 38. and plow up the fallow ground ; sow in tears , and set about it this instant , before this day be ended , this Sermon ended ; lest it should be said of thee , as of that woman Jezabel , Rev. 2. 21. I gave her space to repent , and she repented not ; and so Gods fury fury come forth like fire , and burn , and none can quench it , Jer. 4. 3 , 4. 3. By making it your great business to secure an interest in Christ , getting your evidences for heaven bright and clear . Christians , till you have gotten the pledges and tokens of Gods love to your souls , till you are assured of the truth of your faith , and the sincerity of your repentance , and hereby of the pardon of sin , and of your interst in the Lord Jesus , you can have little comfort in your souls , or boldness towards God. Therefore , with might and main work out your salvation , Phil. 2. 12. Make your calling and election sure , that upon certain grounds you may say as the Church , Lam. 3. 24. The Lord is my portion , faith my soul . Doubtless thou art our Father , Isa . 63. 16. Or as holy Job in his deep affliction , Job 19. 25. I know my Redeemor liveth : I am thine , save me , Psal . 19. 91. Truely I am thy Servant , I am my Beloved's , and my Beloved is mine , Cant. 2. 16. Christians , this assuring-Faith is attainable ; pray for it , and vigorously press after it , that you may be sealed up unto the day of redemption , that so an entrance may be ministred unto you , into the everlasting Kingdom of our Lord and Saviour Jesus Christ , 2 Pet. 1. 10 , 11. And O how well have they redeem'd their precious time , that have secured their never-dying Souls . Know this , that assurance requires both diligence and perseverance ; therefore you must be constant in the use of means , and lay hold on every opportunity of enjoying the Gospel . This your Lord commendeth in Mary , calling her attendance on the Word preached , a chusing the good part , Luke 10. 42. There you will taste the Chrystal streams , and view the golden Mines of sound Doctrine , and Wells of Salvation . This is the place of spiritual wonders , where the Dead are raised , the Lepers cleansed , the eyes of the Blind opened , and the Devils ejected . Gospel Ordinances are the Golden galleries , where the King of glory Walketh : The Bed , where immortal souls are begotton unto God , and in which the broken hearts do travel till Christ be formed in them . Through these Golden Pipes , the Water of Life is poured out upon thirsty panting souls , for the chearing of their spirits . Here is the Doctrine preach'd and words whereby thou must be saved , Acts 10. Here Christs Mother found him , it being the place where the Bridegoom and the Bride meet and solace themselves together , Do not forsake the solemn Assemblies : remember what Thomas lost by being absent when Christ came . O come to the Posts of Wisdom's doors , and with empty Pitchers set your selves under the Spouts of the Sanctuary . 'T is upon these waters the Angel moves , and souls are healed : This is the School where all Gods children are taught of God , and instructed unto the Kingdom of heaven . 3. By improving the present means of Grace , for your speedy growth in Grace , that so the grain of Mustard-seed might become a great Tree , Math. 13. 52. The Christian course is compared to a Race , a walk , to the morning light , 1 Cor. 9. 24. Rom. 8. 1. and therefore you must go on , and be progressive whilst you live . Believers should be as greedy of grace , as the men of the World are of gain ; because one grain of Grace is more worth then a house full of Gold , yea better then Rubies . You are compared to Stars , to fruitful Trees planted by the Rivers of Water , and you should glister and shine in this dark night of hellish profaneness , and live down , and convince this accusing debauched generation . The Trees of the Lord should be full of sap , Psal . 104. 16. being grafted in the true Olive , and under the sweet dews of Heaven , you should flourish in the Courts of the Lord , and bring forth fruit in old age , Psal . 92. 12 , 13 , 14. Christians , keep your Lamps burning , and hold on your way , that the David of grace may wax stronger and stronger . Make no stop , but strain to get and keep before , that you may win the prize . Growth of Grace is required of the highest Gyants , as well as the lowest Dwarf in Grace . They say of the Crocodile , he groweth as long as he liveth ; and when he ceaseth to grow , he ceaseth to live . How many poor creeping Christians are there , who can hardly keep life and soul together , being like the door upon the hinges , Prov. 26. 14. and why but because , they are come to a pitch , and past growth , as soon as sprung up above ground . If there be the truth of grace , there will be an endeavour after the strength of grace ; where is life ; there is growth , 2 Pet. 2. 2. The path of the just is as the shining light , that shineth more and more unto the perfect day , Prov. 4. 18. Sirs up and be doing , press toward the mark , add to your faith , vertue ; to vertue , knowledge ; to knowledge , temperance , to tempirance , patience ; to patience , Godliness ; that ye be neither barren nor unfruitful in the knowledge of our Lord and Saviour Jesus Christ . Be ye therefore stedfast , unmoveable , always abounding in the work of the Lord. And if you do these things , you shall never fall , 1 Cor. 15. vers . last , 2 Pet. 1. 5 , 6 , 7 , 1. 4. By doing all the good we can to others , while we have opportunity . As we have therefore opportunity , let us do good unto all men . Hereby we imitate that character of divine , goodness , Ps . 116. 88. Thou art good , and dost good . Let every one please his neighbour for his good to edification , Rom. 15. 2. These four ways ye must do good to others . 1. First , This must be done especially in your Families● , to them that are more immediately under your charge , and for whom you must shortly give an account to the dreadful Judge of quick and dead . If Christ be come to thy heart , Let Religion be set up in thy house without delay . If thou art really gracious , be relatively good , seeking the profit of many , that they may be saved , 1 Cor. 13. 33 Sirs , if you would not be guilty of soul-blood , soul-murther , resolve to set up the worship of God in your Families , and let Family-work stoop to Family-worship . Endeavour to teach thy children and servants , to know , obey , and serve the Lord , who is a rewarder of them that diligently seek him . If you are the Children of saithful Abraham , do as he did , and walk in his path , John 8. 39. The holy heart-searching God witnesseth of Abraham , Gen. 18. 19. I know him , that he will command his Children , and his houshold after him , and they shall keep the way of the Lord. 'T is a great trust , to have the care and charge of souls ; therefore let not your Children and Servants live as they list , but command them out of the way of sin , which will certainly bring them to Hell. O that Parents and Masters of Families would take up holy Joshua's resolution , Josh . 24. 14. As for me and my House we will serve the Lord. But on the contrary many seem , as it were , to have banish'd God and the practice of Piety out of their houses ; as if Parents and Children , Masters , and Servants were resolved to serve the Devil , and go to Hell , John 8. 44. The neglect of Family-duties is a dreadful and provoking sin , and that ( as a Godly Minister said ) which will untile the house , and causeth God to rain curses upon the Table . Read and tremble at the Prophets imprecation , Jerem. 10. 25. Pour out thy fury upon the Heathen , that know the not , and upon the Families that call not on thy Name . How many Prayerless husbands do give occasion to their Wives to say to them , as Zipporah to her husband , Exod. 4. 25. A bloody Husband art thou to me . Your Wives , Children and Servants , will sadly bewail it , and cry out living or dying , O that ever we were married to such husbands , born of such Parents , bound to such Masters , that had no regard to serve God , or care of souls . If you are Christians indeed , let a constant course of reading in the Word , Catechising , and Prayer , be kept up in your houses ; for when death hath separated you and your relations , it will grieve you to the heart , that you did no more to further the good of their precious Souls , Acts 13. 2 , 30. 2. By taking all occasions , where-ever you are , or come , to further the conversion of perishing sinners . If you have tasted that the Lord is gracious , and are taken out of the Iron Furnace , as fire brands out of the burning , where is your pity and bowels to souls in perils ? Can you be contented to be happy , Jud. 22. and to go to Heaven alone , & to endeavour by your prayers , counsels and examples , to perswade and draw others into Heavens way ? Wicked men are active for the Devil , who like Snails leave their slime behind them , where ever they come ; and are emptying the poyson of sin one into the other , and so furthering their damnation . What multitudes do you see weltring in their blood , and making post-hast to Hell , whose desperate and deplorable case should excite your compassion , and cause you to speak a word in season for their salvation . Your Dear Lord , whom you should imitate , Went about doing good , Act. 10. 38. He improved his opportunity ( John 4. ) to convert a notorious sinner ; though weary and thirsty , was not careful of hastning the meat , because he preferred the opportunity to bring her soul out of Satans snare , and so save her . When at your Tables , or buying , or selling , or travelling , opportunity may be taken to speak of God , and the things of God , and to leave some conviction upon the company . Thus Philip falling in with the Eunuch whilst he was riding on his way homewards from Jerusalem , closed with him , and was an instrument to save the soul of him he never saw before , Act. 8. And by the heavenly discourse that dropped from the mouth of Mr. Carter , Pastour of Brainford in Suffolk , a Gentlewoman was converted while she was waiting on him in his Chamber , warming his Bed. A Word spoken in season through Gods blessing may save a soul ; and it is our duty to endeavour it . Mr. Ignatius Jordan of Exeter , was exceeding instrumental this way ; who would go from house to house , to put his neighbours in mind of their Soul-concerns . Holy David was not afraid or ashamed to speak of God hefore Kings , and to tell what God had done for his soul : and said he , I will teach transgressors thy ways , and sinners shall be converted unto thee , Psal . 5. 13. for , he that converteth a sinner from the error of his way , shall save a soul from death , Jam. 5. 20. When at any time your neighbous are sick , and under the hand of God , take that opportunity to visit them , to put them in mind of Death and judgment , and to make them sensible of the necessity of Faith and repentance , without which there can be no hope of Heaven . Our Proverb is , To strike while the Iron is hot . Upon a bed of languishing , when death looks men in the face , they seem serious , and fit to receive the impression of faithful counsel for their souls . To which joyn serious prayer ; for , The prayer of faith ( saith the Apostle ) shall save the sick , and it may save the soul . 3. By provoking and encouraging our fellow-Brethren in the way to heaven . West must exhort one another daily , while it is called to day , Heb. 3. 13. And provoke one another unto love and to good works ; and so much the more , as we see the day approaching , Heb. 10. 24 , 25. Wicked men , and the Children of the Devil , have their go with us , and do stir up one another in the way to Hell ; and shall not Saints edifie and build up one another in the most holy Faith , Rom. 14. 19. 15. 2. 1 John 5. 11. Eph. 4. 26. 1 Cor. 14. 26. Jude 20. They that feared the Lord , speak often one to another , Mal. 3. 16. Christians ought and should spend that time in serious and profitable discourse , which others spend and wast in idle and vain discourse . Say with the man after Gods own heart , Come all that fear God , and I will tell you what he hath done for my Soul. That which you have seen and heard , you must declare to one another , 1 John 3. 3. Hereby be helping forwards towards Heaven , and comforting one another by the comforts wherewith our selves are comforted of God , 2 Cor. 1. 4. When thou art converted , strengthen thy Brethren , Luke 22. 32. 4. We must do good to others , by distributing to their outward wants and necessities , and hereby lay up a treasure in Heaven , before our treasure in Earth , fail , and we lose both , Mat. 19. 21. This is to honour the Lord with your substance , Prov. 3. 9. This is to make friends with the unrighteous Mammon , and to provide your selves bags which wax not old a treasure in the Heaven that faileth not , Luke 12. 33. This duty must not be forgotten , Heb. 13. 16. ) because 't is a sowing of seed , 2 Cor. 9. 6. and it will spring and bring forth a crop or harvest in this or the other world Eccl. 11. 1 , 6. God will not forget it , Heb. 6. 10. The Lord Jesus will certainly reward it , Mat. 25. 40. A well done , from Christ hereafter , will compensate all the service of well doers here , Mat. 25. 31. 5. By labouring to keep up constant communiou with God in all holy duties . Christians , you may lose time in the very service of God ; if you are not careful therein to converse with him . Take heed of a slight spirit in serious performances . God looks upon the heart , and most there . Some serious preparation is necessary , before you approach the presence of the high and holy God. Joseph shav'd himself before he would come into Pharaohs presence . Let your heaven-born souls in every duty , with the love-sick Spouse go out to meet your Lord ; and taken up with nothing else . 'T is not the picture of the husband , but the presence of the husband , that can satiate the truely loving longing spouse . It is a blessed sight to see souls working towards God , gasping and panting after the Lord Jesus Christ , Psal . 42. 1 , 2. O labour for such a frame of heart , and bewail a narrow and contracted spirit . Do not perform duties for duties sake , so as to make duties the end of duties : but as the medium , by which thy soul may draw nigh to God and meet with him : The countenance and presence of God in a duty is the very Suburbs of glory , yea , the very gate of Heaven , Gen. 2● . 17. Let this be in thy thoughts , and the very purpose of thy heart , and expect it vehemently in every access to God. Let thy soul follow hard after God , and say , One thing have I desired of the Lord , that will I seek after , that I may dwell in the house of the Lord all the days of my life , Psal . 27. 4. Psal . 84. 2. Duties are only the outward Court , but the form , shell , and carkass of Religion , as Pipes without Water , Breasts without Milk , as Sails without Wind , or as a Body without a Soul , that hath no life . The encrease of your grace and holiness depends upon your acquaintance and communion with the God of grace . It was Mose his being in the Mount , that made his face to shine ; and the Kings being at his Table , that caused the Churches Spikenard to send forth the swell thereof , Cant. 1. 12. The presence of the glorious God on a Sabbath , the presence of God in prayer , or at a Sacrament , will be unto thy soul as marrow and fatness , and that which will make thy hands to drop with Myrrh , and thy fingers with sweet-smelling Myrrh . Thus it was with the Spouse , when her Beloved put in his hand by the hole of the door , Cant. 5. 4 , 5. 6 , By improving every Providence , every Comfort , every Cross , for Gods glory , and our own spiritual advantage . God doth nothing in vain ; for he hath a peculiar respect unto the good of his people in all his dispensations : he doth time , measure , and order every dark and afflicting providence for his Churches advantage , Jer. 24. 5. Rom. 8. 24. Heb. 12. 10 , 11. God's chastning and teaching , commonly go together ; therefore it is , we must hear the Rod , and who hath appointed it , Mic. 6. 9. The Rod hath a Voice , Beasts may feel the rod , but the believer hearts the rod. God's rod should make us like Aaron's rod , bud , blossom , and to bring forth the peaceable fruits of righteousness , Heb. 12. 11. Now if you would be bettered by affliction , endeavour to do three things . 1. To understand the meaning or mind of God in them , for what sins committed , or duties neglected , they are sent : Afflictions are Gods Messengers , and we should never be quiet till we know their Errands , Job 10. 2. 2. See the hand of God in all those afflictions . So did David , Psal . 39. 10. and holy Job 1. 11. Hos . 6. 1. 3. Labour to answer the end of God in your straits and troubles ; that you might be made more humble , more holy , more heavenly before ; that we may say , and find , that it hath beed good for us to be afflicted . We have as much reason to seek unto God for a blessing upon our daily Rod as upon our daily Bread. 7. Time must be redeemed by casting up your accounts every day , and so to make even with God , and not get further into his debt . This will be the way to get an acquittance , to procure a pardon , before you are called and forced to an account . Secret duties , if well done , are the sweetest duties ; and yet sadly neglected by Saints themselves . You should retire every night , and spend a little time in self-examination ; and when you sit alone , commune with your hearts , and call over the passages and actions of the day past . We read Gen. 24. 63. That Isaac went out in the evening tide to meditate ; a precious duty , but rarely practised . Christians should spend void spaces of time in ejaculatory Prayer , and holy Meditation . And O how hard it is to ascend this Mount of heavenly Meditation ! 'T is very easie and delightsom to think of the World , the pleasures of Sin , Friends , Riches , Worldly business , but to Meditate on God , Heaven , Eternity , the insufficiency and vanity of the creature , the bitterness of sin , the certainty of death and judgement , ( the very inwards of Religion ) is very difficult . Before you lye down upon your beds at night , call your selves to an account by such questions as these : 1. I have lived many years in the world ; What have I been doing all my days ? have I answered the end of my being ? 2. Have I had a holy awe of God in the midst of my Worldly business this day ? What thoughts of death and Judgement have I had ? Where hath my heart been ? 3. How have I performed duties this day ? What hath been the sins of this day , the mercies of this day , that I may beg the pardon of the one , and bless God for the other ? 4. What assistance and communion with God have I had this day in the duties of his worship ? have not God and my soul been strangers this day , and many days together ? 5. What have I done or spoken for God and his Glory this day , in my Family or else-where ? have I demean'd my self like a child of God this day ? this is to make Religion our business , or to walk in the fear of the Lord all the day . 8. Improve your time by endeavouring to order every days work with reference to your last day . The end of every duty , and the great reason of redeeming time , lies here , namely , that we may be fit to dye , and stand before God. Therefore must we glorifie the infinitely holy God , and make him our friend . Hence it is that we must secure our souls , and speedily get into Jesus Christ , and grow in grace , do good to others , call our selves to an account , and clear our title unto heaven , that all our work may be done up while it is day , and none left to do , let death call when it will. The reasons why our precious time must be redeemed , are , 1. Because the days are evil . 2. Because 't is a considerable part of our Christian wisdom . Reas . 1. Because the days are evil . This is the Apostles own argument to enforce the duty . Precious time , and evil days run parallel ; therefore no part of a little time must be lost . I shall instance in a few particulars , to make it appear . 1. The Tares of false Doctrine , or Diabolical , Blasphemous , Damnable Opinions , do abound . How do the Devils Agents endeavour to raise and undermine the very foundations and principles of the Christian faith ? Those old and damnable heresies that have been condemned and expunged out of the Church of God , are greedily embraced and swallowed down by more then a few , 2 Tim. 3. 1. and 4. 3. 2 Pet. 1. 12. Ye therefore , Beloved , seeing ye knew these things before , beware lest ye also being led away with the error of the wicked , fall from your own stedfastness , 2 Pet. 3. 17. 2 Tim. 1. 13. 2. Mens flagitious lives and most prodigious sins , makes the days still evil . What execrable abominations are there committed upon the Stage of this evil World. Iniquity abounds , wickedness is in credit , and Religion under disgrace . Many hate the power of Godliness , but are not asham'd to wear the Devil's Livery . May we not complain with the Prophet , and say as Hosea 4. 12. There is no truth , nor mercy , nor knowledge of God in the Land. By Swearing , and Lying , and Killing , and Stealing , and committing Adultery , they break out , and blood toucheth blood ; therefore shall the Land mourn . And as Isa . 12. 15. For our transgressions are multiplyed before thee , and our sins testifie against us ; and truth faileth , and he that departeth from Iniquity , maketh himself a pray . And Amos 5. 10 , 12 , 15. They hate him that rebuketh in the gate , it is an evil time . 3 , Many are back slidden and apostatised . How are the mighty fallen ! the falling sickness hath been an Epidemical disease , Matth. 24. 12. Because iniquity shall abound , and the love of many shall wax cold , Jer. 2. 2. 2 Tim. 1. 15. Rev. 2. 4. 4. Doth not God frown and threaten to remove the Candle-stick , and leave us in darkness ? Rev , 2. 5. Amos 8. 9 , 11. 5. How is the Family of God , and friends of Christ , devided and subdivided one from another ? Moab and Ammon , Herod , and Pilate , can unite against Christ and his Interest , when Christ's little Flock are at a distance one unto the other , 1 Cor. 3. 3 , 4. And when it thus comes to pass , the days are evil , and our time had need be redeem'd . Reas . 2. Redeeming the time , will render us truly wise . See that you walk circumspectly , not as fools , but as wise , redeeming the time , Eph. 5. 15. Eccles . 6. 5. The wise mans heart ( saith Solomon ) discerneth both Time and Judgement . To work while it is day ; and to do a great deal of work in a little time , commendeth the wisdom of the Agent . Whatever Learning , Parts , Endowments , men have , they are not wise unless they redeem the time . The men of Issachar were of great account with David , because they had understanding of Times , to know what Israel ought to do , 1 Chron. 12. 32. The wise God , in whose hands is our time , taxes the Jews for fools , not observing the Times , Jer. 8. 7 , 8. and so doth our Lord Jesus the Pharisees , Mat. 16. 2 , 3. Therefore redeeming the Time is called a walking in wisdom , as the Apostle expresseth it , Col. 4. 5. The APPLICATION . Vse 1. FIrst , If Time will be redeemed , we may infer , that sure then there is an Eternity . Let all the wasters of time , count upon it . It is as certain as any thing in this world , that there is another World. You may venture your Lives , your Souls , and all , upon the truth of it . Why should the blessed Astle Paul press Believers so strictly to redeem time , but in order to their everlasting welfare ? Assure thy self of it , and believe it as firmly , as if both eternities did now present themselves to thy bodily eyes , and thou didst see the Devils and reprobates in their chains of darkness , and hear them cry and roar in those eternal flames : and also , see Abraham , Isaac , and Jacob , and all the Saints departed , upon the Throne , singing the Song of Moses , and the Lamb. This is that which is either beleiv'd or fear'd by the best and worst of men : O that it might have a deep and lasting impression upon all your hearts . 2. The opportunity of time is a very precious privileage . To have a gale of opportunity to convey us to glory , or the white flag upon the wall , inviting us unto our work , to sue out our pardon before it is to late . Time is a rich invaluable Treasure , and yet a transient treasure . * Time ( Gods Post ) runs apace ; yea , flyes as it were upon Eagles Wings , and will be gone . Time is compared to Golden Sands running between two Eternities , and 't is an infinite mercy they are yet running , that you have a day to work out your salvation , to agree with the Adversary while he is in the way , viz. to make up the breach between God and your souls , Rev. 2. 21. The continuance of Time is very uncertain , The time is short , 1 Cor. 7. 29. The whole is but a span , a very little space . 'T is but a few days more , and then thy last day ; a few hours more , and then they departing hour ; a few breathings more , and then thy last breath . 3. Time , as precious as it is , and which should be redeem'd at any rate , is often let slip . What shall we do to pass away the time ? is common in some mens mouths ; it 's a commodity that lies upon their hands , they know not what to do with it . How profuse and prodigal are most of this great treasure , who make no improvement of it ? How often hath opportunity come to us , and waited on us , but very few are found to lay hold upon it ? To how many time-wasters may that killing Text , Luke 19. 41 , 42. be applyed ? And when he came near , he beheld the City , and wept ; he could not speak it without tears , saying , If thou hadst known ( even thou at least ) in this thy day , the things which belong unto thy peace : but now they are hidden from thine eyes . 4. Spiritual Sloth , whereby we lose so much of our precious time , is a sore evil , and very dangerous . Slothfulness ( Solomon faith ) casteth into a deep sleep , Prov. 19. 15. The slothful man is like the door on the hinges , Prov , 26. 14. The slothful is brother to the great waster , Prov. 18. 9. Therefore be not slothful , Rom. 12. 11. Heb. 6. 12. We read that Joshua said to the Sun Stand still ; but God never said to the soul , Stand still . Religion requires action ; labour diligence ; for it doth not consist in airy empty notions and speculations of the head ; but in the exercise of the mind and heart . Habits must be exerted , Grace improved , Heaven ( that is all up-hill ) must be strived for , and gotten , as it were by force and victory . 'T is a shameful and deformed sight , to see a man professing Godliness in a Lethergy , and not prose-Cast off thy lazy and dull spirit & temper lest thou be found like that wicked , slothful and unprofitable servant , who must be cast into utter darkness , Mat. 25. 26. 30. Let me say to you , as the Danites to their brethren , having spy'd out a good Land. Judg. 18. 9. Are ye still ? arise , and be not slothful to go , and to possess the Land. The Heavenly Countrey is before you ; arise , and work , and lose it not for want of labour . Let not spiritual sloth , by eating out your time , hinder your work , and rob you of your wages , Rev , 3. 11. 5. If the best of Saints should redeem their time , what have sinners need to do ? You that have been slumbring and sleeping all your time , and not gone one step in the way to Heaven , but many in the way to Hell , had need up and be doing , or else you will be eternally undone . Whilst it is called to day , if you will hear his voice , harden not your hearts . Do not spend so freely of this swift and precious stream of Time , every drop of which , hath an influence upon Eternity . Knowing the time , that now it is high time to awake out of sleep . The night is far spent , the day is at hand ; cast off therefore the work of darkness , and put on the Armour of light . Let us walk honestly , as in the Day ; not in Rioting and Drunkenness , not in Chambering and Wantonness , not in Strife and Envying : but put you on the Lord Jesus Christ , and make no provision for the Flesh , to fulfil the lusts thereof , Rom. 13. 12 , 13 , 14. 6. If Time , and every part and moment of it , must be improved ; this serves to confute those that reproach serious diligence in Duty , as a needless thing . If the business of our immortal soul , did not require great care and diligence , why doth Paul here enjoyn us to walk circumspectly , not as fools , but as wise ? Christians . 't is your wisdom to know your work , and the time to do it . There 's no trifling about eternity ; now is the day for the things of your peace , let it not be hid from your eyes . It will be very sad when you are passing into the other World , to see that you have all your life time been sowing the wind . Use 2. Examination , Try whether you are redeemers of time , or not . Reflect upon what I have said , and thy Conscience will tell thee , thou hast spent more of thy time in sin and vanity . How fruitful are thy duties ? Are thy hours for God ? Do Time and Duty go hand in hand ? Maist thou not cry out , many a time , Diem perdidi ! daily I lose a day . Examine your selves , don't silence stop the mouth of Conscience ; if so , it will cry aloud another day . Let me ask you these few questions . 1. Have you seriously bewail'd the loss of time , and begg'd the pardon of it ? 2. Have your souls sincerely closed with Jesus Christ , and freely and fully given up , and resigned your selves to him to be his for ever ? 3. Do the great concerns of Gods glory , and your salvation , bear down all before them ? Canst thou say , though I follow my Calling , and take care for my Family , yet I am most solicious about my everlasting condition ? whether they be pleasures or profits , I can say , Pleasures of sin be gone , world stand by . There is a God to serve and honour ; I have a soul must be sanctified and saved , I have a short time to redeem , I have a debt to pay , an account to give , a Sentence to receive , an Eternity to live . This is not to be slighted ; I must and will save my soul , Hell iI most intollerable and eternal . 4. Will you now promise and stand to it , that for the future you will trade more for eternity , and get better evidences for Heaven ? Go about the work of Faith and repentance speedily ; lest death should call , and you not ready . Use 3. Of Lamentation , That Professors should bo so far from redeeming of time , or of doubling their diligence , that they neglect their duty . I may cry out with the Prophet , call for the mourning women , for who is not guilty in this kind ? Amos 5. 16. Sirs , for this should our souls mourn in secret places ; the serious consideration of which is enough to fetch blood from our hearts , and flood of tears from our eyes . How little care is taken in spending that well , which when it is gone , we have no hope it can be restored to us again . Do not you complain of the want of time , seeing you waste time . There are many poor frivolous excuses : the Servant will say , that he hath a hard , cruel Master ; the wife complains of her wicked Husband , the Child of his Ungodly Father ; another , of the poverty of his Family ; he can spare no time . Whoever pretends the want of time , let me tell thee , Thou hast a carnal , dead , sinful , slothful heart , the cause of all . Hast thou not time for every other thing , namely , a time for eating , drinking , sleeping , potting , piping , playing , and none for Heaven ? Can you rise early , go to bed late , and eat the bread of carefulness , to get the meat that perisheth ; and find no time for God and your Souls ? will this excuse thee another day , thou careless , ignorant , deluded soul ? Your Corn , Cattel , your Sheep , your Swine , your Hawks , your Horses , and Dogs are cared for ; but for the better part , there 's no care at all . Wilt thou tell the great and terrible Judge , at the last day , I would have been saved , but I had no time ? There are many that eat their bread by the sweat of their brows , that take time for their souls , who will be brought in as witnesses against you at the last day . Will you squander away your time , and the days evil , and opportunities for your souls hardly come at ? O consider , it 's high time to awake out of sleep . Exhortation to redeem Time. Use 4. You have heard what it is to redeem time , and how time must be redeemed . Now let all resolve , without delay , to put this so necessary a Duty into practise . Let young ones resolve upon it , and the middle-aged , with the hoary-heads . Tender unto thy God the cream and flower of thy age , and time , and think it not too soon . In things of far less moment , you are for hast and speed . If you were starving for want of bread , you would think every hour long , till you had a supply . If your bodies were tortured and tormented with pain and sickness , would you think that ease and health might come too soon ? If a man were in the Sea near sinking , can a Boat come to soon ? Or , can a condemned Malefactor receive his pardon too soon ? hast thou lived without God , and Satan's Slave , and in danger of dropping into Hell , fifteen or twenty years , and canst thou get into Christ to secure thy immortal soul too soon ? Hast thou not been the Devils too long already ? Suppose thou hadst dyed in thy Christless state , where had thy soul been ? Is is not better to be the Lord's servant , then Satan's Slave ? Ask the Godly man that hath made tryal , and he will tell thee . The sooner thou art in a state of Grace , the fitter thou wilt be for glory . Make speed in thy work , do thy spiritual business ; thy wages is sure , and thou shalt be blessed . Consider there was never any one repented ( living or dying ) that they were the Lords , and converted betimes . And for you that have past the time of youth , in the satisfying youthful lusts , and liv'd , it may be , thirty , forty , or fifty years in a course of sin and vanity , is it not more then time for you , to bethink your selves ? In so many years you have made sad work ; who can tell how often you have offended , that have been profane Swearers , Drunkards , Lyars , Sabbath-breakers ; so long , if you were certain of living so many years to come , yet the Devil , the World , and your Hellish lusts , have had half your time . O let the time past suffice . Know your times are in Gods hands , Psal . 31. 15. So that you are not certain of a day to come : therefore begin and make speed in you work . And for the gray-headed , against whom death hath raised his batteries , you can have but a few sands in your glass , your departing hour cannot be far , your Candle is within the socket , and it may be is come to a stinking snuff : Do you not see the Keepers of the old rotten house begin to tremble , and the strong men bow themselves ? Expect the next blast , the house to fall . If you that are leaning on your staves , and looking through your spectacles , being ready to enter upon Eternity , don't mind your work immediately , Wo , wo be unto you for ever . If God should work a spiritual Miracle , in converting and pardoning an old grey-headed Sinner , that hath been idle till the leventh hour , Mat. 20. 6. would it not be matter of amazement , and wonder to Men and Angels ? For the Devil to be cast out of possession after he hath an Inhabitant threescore years , and more , for such an one to be born again , would be strange indeed . I have heard of an old man , who being really converted , not long before his death caused this to be written on his Tomb : Here lyeth a very aged man , of Three Years Old ; He reckoned all his time and life before , as lost , and worth nothing . Now that you ( that have put off God , and hazarded your souls so long already ) might lose no more time , consider these motives : 1. The present time is Gods time , and must be yours . 2. God , the Righteous Judge , will reckon with you for your time . 3. You have solemnly promised to redeem it . 4. Men take and improve opportunity for other things . 5. Satan , your deadly enemy , is always busie , and will lose no time . 6. Saving-grace is an active and springing principle . 7. Time once had , and lost , cannot be recalled . 8. Cons . How they prize time , that have lost it . 9. God hath joyned Time and Duty together . 10. On this moment of Time , Eternity depends . Motive 1. Consider , The present time is Gods , and it must be yours . Don't you hear the Holy Ghost say , It is now high time to seek the Lord ; and calling to you , Come away , make speed ? Hos . 10. 12. Delayes and Laziness , are the two great Gulphs , in which multitudes of souls are drowned , and perish . How many are now in Hell , that purposed and promised to turn to God ( as you do ) hereafter ? O fear and tremble lest it should be your case . To enforce this , take these few hints . 1. The present time hath most Precepts ; and Gods Commands , like warrants in the Kings name , must be obeyed on sight thereof . We say , Must is for the King : If thou art young , read Eccles . 12. 1. Remember now thy Creator in the days of thy youth . To day if you will hear his voice , harden not your hearts , Psal . 95. 6. First seek the Kingdom of God , Mat. 6. 33. You must not stay long , Hos . 13. 13. Bless God , and wonder the golden thread of precious time is spin'd out so long . 2. It hath most promises , and they are great and precious . I will receive you , saith the Lord. They that seek me early shall find me . The present time is an accepted time , in which God may be found , Psal . 32. 6. Now God calls , Heb. 3 , 7. and you may come and welcome , John 6. 37. And it will be matter of unspeakable comfort to a man dying & looking into Eternity , to know he hath done the work for which he had his life and time . 3. You have the hest examples . And 't is our duty to imitate and follow them who are gone to Heaven before . Your dead Lord would lose no time ; I must do the work of him that sent me , while it is day . When faithful Abraham was to offer his Son Isaac , he made hast , Gen. 22. 31. He rose up early in the morning . Mary Magdalan came early in the morning to enquire after , and to see the Lord Jesus , whom her soul loved , Mark. 16. 2. Motive 2. God the righteous Judge will reckon with you for your time . Not onely for your health , wealth , strength , parts , graces , memories , but for every minute of your time . If at the day of judgement we must give an account for every idle word , much more for so great a Talent , so rich a Treasure as Time. A Heathen could say , that every wise man must tam otii quam negottii rationem reddere , give an account of his business , and of his idleness . You may , like fools , waste your time , neglect your duty , and stand out against the call of God ; but it will cost your dear , Eccl. 11. 9. Rejoyce , O young man in thy youth , and let thine heart chear thee in the days of thy youth , and walk in the ways of thine heart , and in the sight of thine eyes : but know thou , for all these things God will bring thee unto judgement . The great Landlord of your time , is at great expence to continue it . Those Luminaries of Heaven , over your heads ; and principally , the Prince of all the lights of Heaven , the Sun , that glorious and mighty Gyant , the Prince and Crown of all corporal Creatures , do tire , and waste ( as it were their Celestial vigour , to beget and give Time. Time is so rich a Jewel , that God would have one man value it to another . If one man had hurt another , he was to pay both for his cure and loss of time , Exod , 21. 18 , 19. So must you at the great day of account , for all your time , for every Sermon you have heard , for every Sabbath and Sacrament you have had all your days . Motive 3. You have all promised to redeem your time . The Vows of Jehovah are upon you . Say with David , I will pay my Vows . If the Godly man will perform his promise to his hurt , Psal . 15. 4. Much more should you for your profit . Take the Counsel of the Wise Man , Eccles . 5. 4 , 5. When thou vowest a vow unto God , defer not to pay it : pay that which thou hast vowed : better it is that thou should not vow , then to vow and not pay . How often you have engaged your selves to leave your known sins , and to live soberly , and righteously , and Godly in this present World , let Conscience witness . If you that have resolved to read , pray , sanctifie the Sabbath , &c. should still waste and trifle away the time , it will not only be a breach of promise ; but a sin against light , for which thy heart will reproach thee ; and if thine heart condemn thee , God is greater then thine heart , and knoweth all things , 1. John 3. 20. Remember the promises thou didst make at such a Sacrament , or when struck at the heart by such and such a Sermon , or when death was at thy Family , or thy self near unto it ; and defer not to perform thy Covenant : God , who is a God of truth , will not be mocked ; and that you shall know ere it be long . Jeptha would perform his vow to God ; I have , said he , opened my mouth unto the Lord , I cannot go back , Judg. 11. 34 , 35. Herod , for his Oath sake , murdered John the Baptist , Matth. 14. 9 , 10. How many times hast thou engagest to dedicate and devote thy self to God and his Service ? therefore say , Lord , for my promise sake , I will sacrifice my self , and become thine , redeeming my time for thy glory , and mine own Salvation . Motive 4. Cons . Men take and improve opportunities for other things . The fittest and best time is taken for buying , selling , plowing , sowing , and gathering into Barns ; and especially in evil and hard times . Men will rise early , run , ride , and labour , in the very fire , as the Prophet speaketh . Redeeming the time , 't is a Metaphor taken from Merchants , that will be early in the Market , lest the opportunity of buying the best Commodities should be lost . The Proverb is , that Time and Tide , stay for no man ; and that we must make Hay while the Sun shineth . There 's none but the sluggard will sleep in Harvest ; the diligent Husband-man will not lose a day then . Christians , in this great affair of your precious , immortal and never-dying souls , do as men about other things : Millers and Marriners observe and improve every gale of wind ; yea , the Stork in the Heaven , the Turtle , the Crane , and the Swallow , know and observe the time of their coming , Jer. 8. 7. They that say , to day or to morrow we will go into such a City , and buy , and get gain , Jam. 4. 2. will as we say , turn every stone , and lose no time to buy a good bargain , to make a rich purchase , and shall we redeem our time , and make the best of our spiritual markets , to make provision for our souls , that are more worth then all the world ? Motive 5. Satan , that Enemy , and grand Soul-deluder , is always busie . He is an active Devil , and he loveth to find us idle . Christians , this old Serpent is never more at work , then when we are idle : for idleness layeth a man open to all his Hellish Snares and temptations , and then if temptations come , you are out of Gods way ; and if Satan find you on his ground , he will be too hard for you . The Apostle tells us he goeth about , and still offers temptations for the wasting of our time . This roaring Lyon hath a large circuit ; for ever since he was cast out of Heaven , he hath been going to and fro in the Earth , and walking up and down in it , John 1. 7. His grand design is to devour , 1 Pet. 5. 8. This black Prince loves to prey upon precious souls ; the soul being that sweet morsel he is still gaping at . This Adversary hath his several walks , he is in the Shop , in the Market , in the Street , in the Chamber , in the Closet , and every where where sin is , and he is also in the Congregation among the Assemblies of the Saints , when they are about spiritual service . When Joshua the High-Priest stood before the Lord , Satan was standing at his right hand to resist him , Zech. 3. 1. This deadly enemy was with Christ , and his Disciples at the Passover , for there he entred into Judas , John 13. 26 , 27. Therefore , Christians , we have need to work and watch too . The devil , that hates you and all mankind , doth bestir himself ; he goeth forth into the broad way of prophaneness , and there he tenders and tempts men with sensual objects , and he entreth in the by-path of error , appearing as an Angel of light , and enticeth wanton wits to suck down the poyson of his damnable doctrine . And when once he hath injected his poyson into the head , how much time is spent in writing and disputing to defend his delusions ? We read , that it was while men slept , this enemy ( Satan ) came and sowed Tares among the Wheat , Matth. 13. 25. 39. He is a working , busie Devil , never at leisure , but is always spreading his Baits , and casting his Snares and Nets to catch souls . Therefore be ye sober , vigilant , and watch unto prayer , and employ this talent of precious time well . Idleness is Satans Shop and the Mother of Mischief . David was at leisure , and on the roof of his house , when Satan prevailed by that sad temptation , 2 Sam. 11. 3. Therefore set God alwayes before you , keep in his way , and be doing your duty ; that you may be kept from his fiery darts The flying Bird is seldom shot . The cautious , diligent , active soul is most secure . Motive 6. Time once gone cannot be recalled . Time past , is gone for ever ; Time present ( if we may so call it ) is going ; future Time is most uncertain ; neither Men or Angels can hinder , or stop it ; turn , or bring it back again . If opportunities be not now taken , they may never be had . Be good husbands of your time , and work now , or you may never work . Time's redemption , may be your salvation , therefore follow and improve the light , before darkness overtake you . You all know that yesterday , or the last hour , will never come again . If thou hadst as much treasure in thy custody or power , as the whole world is worth , it cannot purchase one minute of time past . You that are old , may as easily call back your youth , or become young again , as recover any part of this precious time Luke 19. 42. Motive 7. The nature of saving-Grace , is working and springing up , which turneth all the powers and faculties of the Soul Heaven-ward . Such is the activity and vigour of this gracious nature , that it will bring a man to a What wilt thou have me to do ? Acts 9. 6. Ephes . 2. 10. 'T is not a lazy and languid thing , but full of life and power . The state of sin in Scripture , is described by death and darkness , which are a cessation and privation of life , and light , and motion : and the state of Grace is described by life , Eph. 2. which is powerful , and most vivacious , like the Sword of the Lord , and Gideon , doing great things . It is no wonder to see the men of the world , that are born after the flesh , to be dull , sluggish and unactive . But you that have a Divine Nature , and a Spirit of life and power in your hearts , should be diligent and laborious , 2 Tim. 1. 6. Rom. 8. 2. This living principle of Grace , made the holy Apostle , who excited others to redeem their time , so to employ his Talent ; the Grace of God in him , made him labour more then they all , 1 Cor. 15. 10. The streams of grace that flow into the Soul , are called Rivers of Living Water , John 7. 31. and a Well of water springing up unto eternal life , John 4. 14. So that Christians have greater advantage of doing good , and of living to Gods glory . Therefore stir up the grace of God that is in you ; cast off slothfulness , and put on diligence ; and laying aside every weight , rejoyce ( as the Son ) to run the Race that is set before you . Motive 8. Consider , How highly they prize time , that have lost it . and are come to the end of it ; and who , with the loss of time , have lost themselves . We have many dreadful Examples that stand as so many Sea-marks , to warn us to take heed . The poor Jews were utterly undone by it . The Lord only knowns how many of them are now in flames , that suffer the vengeance of Eternal Fire , for not improving the day of Grace , Luke 19. 42. Matth. 23. 37. The foolish Virgins having lost the opportunity of buying Oyl , came too late to the door . And Esan staid too long to get the blessing . Most do things when it is too late . Men go to bed late , rise late , go to Market late , come to Church late , and make peace with God when it is too late . The old Israelites marched towards Canaan when is was too late , and so lost that good Land. O how dreadful will mercy slighted and time lost be , to the awakened soul , when it comes to dye , seeing it self in a Christless state ! It was a speech once of a woman in terror of Conscience , when divers Ministers and others came to her in a way of comforting her ; she looks with a ghastly countenance upon them , and gives them this answer , Call back time again ; if you can , call back time again , then there may be hopes for me : but time is gone . Another great Lady upon her death-bed , cryed out , All too late , all too late ; a World of Wealth for an inch of Time. Another Gentlewoman , ( of whom I have heard ) who was wont to employ this precious Talent of Time , in playing at Cards , and such like-Games , coming from her sport late in the night , finding her Waiting-maid ( that was religious ) reading in a good Book , and casting her eyes in the Book over the Maids shoulder , speaks these words , or to this effect : Thou poor melancholly soul ! whut always reading , and spending thy time thus ! wilt thou take no comfort in thy life ? The Gentlewoman retiring to her Chamber went to bed . The maid lodging in the same room , perceived her Mistress under great dsquiet and perturbation of Spirit , sighing and groaning bitterly . The Servant hearing of it , several times called to her to know the reason she could not sleep : the Maid urging of her , at last she cryed out & said , I read this word ETERNITY in thy Book , which hath so pierced my heart , that I believe I shall never sleep more , till I have a better assurance of mine Eternity . Another wanton Lady , that hath wasted her time in sensuallity , who dyed not many weeks past , told her vicious Mother , standing by her bed-side , That it was too late to speak of God to her ; for you have undone me , and I am going to Hell before , and you will certainly come after . It is common with men dying and going into the other World , sadly to bewail the loss of time . When they fear Mercy is going , Patience expiring , and the time respited for repentance , over , then they prize opportunities at another rate . And O what would the damned in Hell give to be admitted into the World , if they might but enjoy one day , or hour , to deliver themselves from that dreadful place of torment , Luke 16. 27 , 28. Motive 9. Consider , God hath joyned Time and Duty together : that in two respects . 1. In respect of Assistance . 2. In respect of Acceptance . 1. God hath joyn'd Time and Duty together , in respect of Assistance : and what Infinite Majesty hath joyned , must not by any means be separated . Work , and Time , Opportunity and Duty ; must go together . Adam had his work in Paradice before the fall . And second Adam was always in action , to the end of his days ; His meat and drink was to do the will of his Father . Nullus mihi per otium dies exit , I have no day for idleness , was the language of a Heathen . Christians , do your work in season , and you shall have Assistance . God's opportunity is as wind to the Sails , or as Oyl to the Wheels , which will make you glide through difficult duties with much facility . If we work in God's time , God will work with us , and we shall be workers together with him . Gospel-time is in order to Gospel-work ; spiritual Opportunities are appointed and continued for spiritual Duties . The work of faith , repentance , mortification of sin , the plucking out right eyes , the chopping off right arms , fighting and wrestling with the Powers and Prince of darkness , are exceeding difficult : but God whose arm is potent , will give power : and how easily will great work or service be done , when there is great assistance in the doing of it ? A burden that is too heavy for one to lift , by the help of another will come up easie . This Paul witnesseth , Phil. 4. 13. I can do all things through Christ which strengthneth me . The feeble Jews , by the help of Jehovah , raised the Walls of Jerusalem from its very rubbish , and that in spight of all opposition , Neh. 3. 2 , 3. and 6. 15. they plying the work , the Lord was with them by his great power and strong hand : they made their prayer unto God , when strength was almost decayed , and laboured in the work from the rising of the morning , till the Stars appeared ; and so the Wall was finished . Let time be redeemed , and then a great deal of work may be done in a little time : God's opportunity will make believing and repenting easie , Luke 19. 6. Acts 2. 37. 41. Acts 16. 14. 34. O therefore while it is day , work out your Salvation ; for it is God which worketh in you both to will and to do , of his good pleasure , Phil. 2. 12 , 13. 2. God hath joyned Time and Duty , in respect of Acceptance . Every time is not an accepted time , 2 Cor. 6. 2. The Isruelites that refused to march up to Canaan at Gods command , lost their opportunity , and afterward he would neither assist them nor accept them . If thou stayest till God's time be past and gone , art thou sure God will accept thee hereafter ? There is a time when God will not be found , will not be spoken withal , Isa . 55. 6. Esau sought the blessing with tears , and it was denied him , Heb. 12. 17. Prov. 1. 29. Do not say , what need so much speed ? what need so much improving of time , so much reading , hearing , praying , preaching ? but resolve upon thy now or never . Motive 10. Lastly , Consider , That on the present moment of time eternity depends . This deep and heart-affecting Meditation should even swallow us up , and cause us to hasten unto our work . Let go Time's opportunity , and you will certainly be ruin'd to all Eternity . The Painter being asked why he was so exact in drawing his Lines , answered , I paint for Eternity . Consider , that thou must believe and repent for Eternity , hear and pray for Eternity , fear , love , obey for Eternity . A work of infinite moment , depends on a moment of Time. This day thou mayest throw thy last Cast for Eternity . This swift Post will not stop , no not for a moment . Secure soul ! dost thou see Eternity before thee , even at thy door , and that there is but a step between thee and an endless state , and wilt thou not be more industrious for thy Soul , and Heaven ? If a man were to run or wrestle for his Life , or for a Crown , or Kingdom , how would he strain , and strive , and that with all his might ? If a man were to go over Sea for his life , and had but one gale of wind in his Life-time , would he come to the water-side and lose it ; If a Malefactor had but a day appointed him to sue out his pardon , would he not improve it ? This is all our cases : God hath given us but a day to work ; when the day is ended , it will be night for ever , Luk. 19. 19 , 42. John 9. 4. Now it may be , Christ is at the door , offering thee help , open to him , lest he withdraw , and come no more . It s probable the spirit of Life and Power , striveth to turn thee to God , O refuse not to comply with it , lest the Spirit serve thee , as Samuel did Saul , that came no more to him , 1 Sam. 15. 35. I shall conclude the Motives with the words of the Psalmist , to day if you will hear his voice , harden not your hearts , left God swear in his wrath , that you shall not enter into his rest , Psal . 91. 7. 11. Now if thou art resolved to put this duty into practice ; through the help of Heaven , speedily and diligently observe these Directions . Directions for the redeeming of Time. 1. Take heed and beware of those things which rob you of your time . 2. Labour to convince your selves of the worth of time , and value it accordingly . 3. Set apart a considerable portion of time for the most secret duties . 4. Cast and compute your time . 5. Maintain a holy fear upon thy heart of coming to the end of time , before thy work be done . Direct . 1. First , Take heed of those things which rob you of your time . Now the thieves that will rob you of this exceeding rich Jewel , are these six , against which watch as for thy life . 1. Vain Thoughts . 2. Worldly Cares . 3. Vnnecessary Visits . 4. Vnprofitable Discourse . 5. Excessive indulging of the outward man. 6. Vnlawful or immoderate recreations . 1. Vain Thoughts . These are secret and subtile Thieves , that insensibly rob us of our time every day , and in every duty ; vain impertinent and wicked thoughts like Pharaoh's Frogs , creep and crowd in upon us , and thrust out good thoughts ; so that we cannot keep our mind steddy and compos'd . Solomon saith , Prov. 17. 24. The eyes of a fool are in the ends of the earth ; so are our thoughts gadding , wandring up and down here and there and every where . These evil thoughts spring and rise from within us , as naturally as sparks from the fire , Gen. 6. 5. Matth. 15. 19. Out of the heart proceedeth evil thoughts . And they follow us continually into every place , and in every service , as the Birds on Abraham's Sacrifices , which Abraham did drive away . They must not Lodge , Jerem. 4. 14. Though we cannot hinder the Fowls from flying in the Air , or over our heads , we may hinder them from pitching on our heads . Holy David had vain thoughts , but he hated them , Psal . 119. 113. There is not a minute , but many thoughts pass from us , as , in a minute , sands do in an Hour-glass , Psal . 94. 19. Christians , consider how much of that time is lost , which you spend in holy duties , by vain thoughts ; when we should draw nigh to God , our hearts , by our thoughts , steal away . And there are but a few awakened tender spirits , truly sensible of this intrinsical secret evil ; though much of a Christian's duty , and the very inwards of Religion , lies in observing the thoughts , and in watching the heart . Therefore above all keeping , keep thy heart , Prov. 4. 23. and take heed to thy spirit , Mal. 2. 15 , 16. 2. Worldly Cares are great wasters of our precious time . The most do mind Earthly things , Phil. 3. 19. Men heads , hearts and thoughts , are so intent about the things that perish , that they do hardly entertain a serious thought of God and Eternity , all the day . God is not in all their thoughts . They that are the flesh , do mind the things of the flesh , Rom. 8. 5. and not only the children of this World , but Professors themselves , are so eager and vehement in the pursuit of this poor Earth , that almost all their time and strength is spent about it . And while men are so careful and solicious about many things , and in a very crowd and hurry of business , it is impossible for them to redeem time for God and their souls . As soon as their eyes are open , and the things of the World stand as so many Suitors , to invite and draw them . Some have their hearts so over-charged and surfeited with the Cares and fears of this evil world , that their abundance will not suffer them to sleep , Luke 21. 4. Eccles . 5. 12. Now when it is thus , Opportunities are lost , Souls are neglected , Holy duties omitted , or if used , they are very unsuccessful , Ezek. 33. 31. Math. 13. 22. Therefore take heed of the world , so great a devourer of our time . 3. Vnnecessary visits , are great wasters of our time : of which you must take heed , it being no mark of Godliness but the contrary . The wise man speaking of the vicious and vertous Woman , giveth them this different Character , viz. the one , her feet abideth not in her House , Eccl. 7. 11. the other looketh well to the wayes of her houshold , and eateth not the bread of idleness , Prov. 31. 27. And we read of some , that wandred about from house to house , being idle Tatlers , and busie-bodies , speaking things which they ought not , 1 Tim. 5. 13. How many do trifile away the time in going from house to house ? to whom it may be said , as Pharaoh to the oppressed Israelites , Ye are idle , ye are idle . Let that time you have to spare from your Calling and Families , be spent in Reading , Prayer , or other Religious exercises : and in all your Visits , intend and design the doing of good , or the receiving of good ; and not the passing away of this precious time . When your friends or neighbours are sick , and under the hand of God , go to them , and give them counsel for their souls , Rom. 15. 2. 4. Vnprofitable Discourse robbeth us of much time . Some employ their Tongues in telling fabulous or filthy stories ; others in discoursing of Parties and Opinions , and in talking of the Faults and Miscarriages of other men . Some about the Times , and enquiring after News . Thus did the men of Athens , who spent their time in nothing else , but either to tell , or to hear some new thing , Acts 17. 21. And the most , when they come together , pass away the time in discoursing of the World , and the concerns of it . But let Christians , when they converse , imitate their Lord ; the words that proceeded out of his mouth , were gracious words : Walk in wisdom toward them that art without , redeeming the time . Let your speech be always with Grace ; seasoned with Salt , that you know how you ought to answer every man ; Col. 4. 5 , 6. 5. Excessive indulging the outward man. Much of our time is spent in making provision for the flesh , Rom. 13. last . Some hours are taken up every day in providing for the belly , to please the Pallate ; and some at their Tables take up much time . Others to gratifie a proud fancy , much time is wasted in decking and trimming the body . There are those that spend more time in looking into a glass , then upon their knees in praying to God. A godly Minister coming to a Gentlewomans house to Dinner , where he waited from ten a clock till one , all the while she was dressing , burst out in weeping , to think that she should spend so much time in Trimming , and he so little in Praying . Also , excessive Sleep doth devour a great part of our short life and time . When we should be on our knees in our Closet , we are in our beds , or on our Couches . Others waste their precious time in Ale-houses , and Tavers , and Brothel-houses , from day to day , God's day being not exempted , Against such there is a dreadful Wo ; Wo unto them that rise up early in the morning , that they may follow strong drink ; that continue until night , till Wine inflame them , Isa . 5. 11 , 12. 6. Vnlawful or immoderate Recreations , are the occasions of great expence of time . Recreation ( not to be used but as Physick , in case of need ) is an ingrosser and wafter of our time , that 's dear and precious . Many are so excessive in it , as if they were sent into the World to do nothing but sport . What time is spent is Carding , Dicing , Dancing , Interludes , Stage-plays , Bear and Bull-baitings , Hunting , Hawking , and in reading Romantick Books ? which , for Men and Women professing the Gospel , are not of good report , Phil. 4. 8. The turning of the Bible or of some good Book , is more becoming a Christian , then turning a pair of Cards , a Game so much accustomed by the Prophane , and an occasion of much sin . These things will cause bitterness and horror at last ; they are Honey to the Fansie , but a sting to the Conscience . Consider which will afford most comfort dying ; Item , so many days in recreation , or so many days in humiliation ; so many hours in prayer , or so many hours in playing at Cards ; so many hours in vain filthy discourse , or so many hours in serious and Heavenly conference ; Item , so many Sabbaths in reading , hearing and singing of Psalms , or so many Sabbaths spent in eating , drinking , walking , or worse . Holy Bradford counted that hour lost , wherein he had not done some good . Titus Vespasian was wont to say , Diem perdidi , I have lost a day . Direct . 2. Set a due estimate upon this precious Jewel of Time , that your hearts may be so , truly tender , as to make conscience of wasting of it . A Godly Minister was wont to say when he saw the morning clear and serene , 'T is pity this day should be lost . O value your time ; reckon more of one Sabbath , then of the best Fair or Market that ever thou wasted in all thy life . Set upon the now day of Grace , the price of Eternity . I have told you already the damned in Hell ( if it might be ) would give a World for one opportunity to make peace with God. Direct . 3. Set apart some considerable portion of time , for the most secret duties . 1. For ordinary secret prayer and meditation , set some time apart in the morning and evening of every day ; and do not catch and snatch at praying-times . Many serve the world and the flesh all day , and put off God with a few words or sleepy prayers at night . Prayer is the breath of the new Creature , and the sign of spiritual life , Act. 9. 6. Christians let your prayers be secret , sincere , fervent , constant . The way to Heaven ( said a good man ) is through the Closet , and they that have been eminent in Piety , have been excellent in Prayer . Holy David would not let a morning pass without prayer , Psal . 5. 3. Yea , three times a day he was at this blessed duty , Psa . 55. 17. It was his Element and constant employment , Psal . 109. 4. Your prayer must be fervent if it be effectual . Prayer without fervency , is as a Bullet without Powder , or as a Bird without wings , that cannot mount up into the Air. Holy fire must be put to the daily Sacrifice . God answers by Fire . He that looks upon the heart , regards the manner of your Prayers , more then the number of your prayers . Cold , slight mumbling over a few Petitions , either out of custom , or to stop the mouth of conscience , will not prevail , Ps . 25. i. Isa . 26. 9. Jam. 5. 15. Christians , the time that you spend with God in secret , is the sweetest time , and best improved . Therefore if thou lovest thy life , be in love with prayer . Resolve to spend some time with God in private every day . 2. Extraordinary private Fastings , is a duty very necessary , and practised but by a few . Soul-afflicting dayes between God and a man's self , would though grace , be much for spiritual advantage , Husbands should mourn apart , and their Wives apart , Zech. 12. 12 , 13. Fasting-days will be Soul-fatting days , Acts 10. 30. and Blessed are they that mourn , Mat. 5. 4. 3. The third private duty is self-examination . When thou art alone , ask thy self these questions . 1. Is it most certain , that I am in a state of Grace ? 2. Is Grace thriving ? Doth my inward man prosper ? 3. Do I live in no known sin against Conscience , Psal . 19. 1. 28. and exercise my self unto Godliness ? 4. Do I make conscience of redeeming time , so as to joyn time and duty togetogether ? A Precious Servant of the Lord was wont to say , if a man could answer to these two Questions , he need not to fear ? First , Am I Gods child ? Secondly , Am I in Gods way ? Psal . 119. 94. Direct . 4. If you would redeem your time , compute your time . Pray thou mayest do it , Psal . 90. 12. Psal . 39. 4. Numbring the People was David's sin , but numbring his days a duty . 'T is common for men to number their Sheep , their Cattel , Houses , Lands , Wares , Money , but to number our days , is a rare kind of numbring : for the neglect of which , what arears are we fallen into , with the great Land-lord of our time ? Christians , divide your time into parcels , and consider how little God hath ; how much time was spent in thy Infancy and Child-hood , before thou hadst the use of reason , how much is spent in our Callings and Employments about the world , how much in Eating and Drinking and unprofitable discourse , besides all this , half , or more , is spent in sleeping : so that in the work of God , and about our immortal souls , we employ but a very little . Therefore 't is more then time to redeem it . Direct . 5. Maintain always a holy fear upon thy heart of coming to the end of time before thy work be done . Live continually in an expectation of your great changes . Buy Sell , Converse , Read , Pray , Hear , and do all as dying men , and passing to receive the recompence of endless Joy or Wo. Christians , if you would work while it is day ; If you would glorifie God on Earth , If you would secure and eternally save your immortal souls ; If you would not be a prey to the Prince of Darkness ; If you would stand with comfort before the Lord Jesus , at his dreadful Bar ; If you would not spend your days without hope : Arise therefore , and be doing , and the Lord be with you . Deut. 32. 29. O that they were Wise , that they understood this , that they would consider their latter end . IT is always seasonable to insist on such subjects as direct us to speak of another world , especially in time of great Sickness and Mortality , in which thousands of souls night and day have been crowding into Eternity ( witness the late dreadful Plague in sixty five . ) I therefore made choice of this serious , and heart-wakening subject , that drowsie , secure souls might be awakened to a deep consideration of the world to come . The whole Chapter is stiled the Song of Moses , his Swan-like Song , or Song before his death , the dying words of that eminent faithful servant of God ; and if the words of a dying man are to be regarded , how much the words of a dying Moses . This Moses being ready to go into the other world , composeth this song , of which the Text is apart ; and dying words are weighty , and make the deepest impression . This song is partly Narratory . Minatory . Promissory . In the Narrative you have 1. A Narration of the infinite greatness , and most glorious attributes of the God of Israel , introduced with a pathetical and awakening acclamation : Give ear O ye Heavens , and I will speak ; and hear O Earth the words of my mouth . 2. We have a Narration of their corruption , ingratitude , and rebellion , verse 5. 6. They have corrupted themselves , they are a perverse and crooked generation : do ye thus requite the Lord , O foolish people , and unwise . Notwithstanding the remarkable favours , and rare indulgence of God toward them , yet they forsook him , provoked him to jealousie with strange Gods , and sacrificed to Devils , and not unto God , Vers . 16. 17. Because of which he threatens . 1. To hide his face from them , then which nothing more bitter to the soul , Ver. 20. 2. To inflict variety of sore temporal judgements upon them , then which nothing more burthensome to the body . I will heap mischief upon them , I will spend mine Arrows upon them ; they shall be burnt with hunger , and devoured with burning heat , and with bitter destruction , the sword without , and terrour within , shall destroy both the young man , and the Virgin , with a man of gray hairs ; for a fire is kindled in mine anger , and shall burn to he lowest Hell. And Vers . 27. God gives the reason why he would not utterly destroy them , and make a full end of them . Were it not that I feared the wrath of the envying , &c. And now the words of the Text seem to be the Application of the whole , O that they would consider their latter end . You may look upon these words as it were a Mount cast up , by which the people of Israel might take a view of things to come , and have a prospect of what should befal them in their latter end . O that they were wise ! to be wise is opposit to that brutishness , ver . 28. They were a Nation ●oid of counsel , for they wanted the right exercise of reason , and that wisdom which is from above , to observe , and improve the gracious providences and dispensations of God. That they would consider : Consideration is a fixed act of the understanding or mind , in order to practice ; for doing and considering are frequently joyned together , Judg. 18. 14. Now therefore consider what ye have to do , Heb. 10. 27. Let us consider one an other to provoke unto love , and good works . The same thing is variously expressed in Scripture , viz. to look narrowly upon a thing , to call to mind , to know and consider in ones heart , to call things to remembrance , to commune with a mans heart , Psal . 77. 5 , 6. Their latter end : By which we are not only to understand those tremendous , and desolating judgements that should surprize them in this world , but to remember the great things of the other ; as also old age , death , the grave , erernity , death with its antecedents , concomitants and consequences . The words contain a pathetical Option or wish , O that they were wise ! In which observe . 1. The person wishing , viz. the most great and gracious God. 2. The thing desired , and that is Divine Wisdom : a Jawel indeed , a price far above Rubies . 3. The person for whom God thus desireth , viz. for Israel , a people nigh unto the Lord , and yet a bruitish inconsiderate , and unwise people . O that they were wise , &c. 4. What this wisdom is , or wherein it doth consist , viz. in the consideration of their latter end . The Doctrines observable from the words are these . Doct. 1. That God doth earnestly desire , and long for the good of a people . Doct. 2. That an inconsiderate people are a foolish and unwise people . Doct. 3. That want of serious consideration is incident not only to the prophane , but to men professing God and Godliness : The Israelites were the onely Church of God then in the World , and yet they were not wise to understand and consider their latter end . I shall not handle these apart , but speak to the chief scope and intent of the words in this one proposition . Doct. That it is a duty and matter of high concernment to consider our latter end . O that they were wise ! that they would consider , viz. practically consider , and live always in the belief of the other world , so as to do up all their work while it is day . This seems to be the great import of the spirit of God in this Text. Eternal souls , whatever escapeth your thoughts , this must not ; this should be your vade mecum ; It should rise up with you , lye down with you , walk with you where-ever you go are . This Moses himself , that precious and renowned servant of God desir'd , seeing such a dreadful mortality in the Wilderness , and so many sad spectacles of Divnie wrath , Psal . 90. 10. So teach us to number our days , that we may apply our hearts to wisdom . And as Moses desir'd it , so also holy David , Psal . 39. 4. Lord , make me to know my end , and the measure of my days , what it is , that I may know how frail I am . And Solomon sets a better upon it , Eccles , 7. 2. It is better to go to the House of mourning , then to the House of Feasting : for that is the end of all men , and the living will lay it to his heart . And it is an Argument that men are dead , when at a House of mourning they are not moved with compassion , to a due and deep consideration of their doleful and dying condition . I shall come now to show you what we are to consider , concerning our latter end ; and O that it may take a deep impression upon all that shall read these plain truths . Seriously consider and believe , 1. That it is most certain that an end will be . For whatsoever the Scriptures speak of Death , the Grave , and Hell , is an infallible Truth . You are to consider , that every man is mortal , must dye , and pass into the other World ; and that in every one of your bodies there is an immortal , and never-dying soul ; and that after these bodies have slept in the dust of the Earth , they shall live again ; there shall be a resurrection of the just and unjust ; and at the end of the World a Tribunal shall be set up , before which all the World shall be made to stand . And that as soon as your breath is gone , the spirit shall return to God that gave it , either to the Justice of God , or to the Mercy of God , to the place of joy , or to the place of torment . Our transgression , natural constitution , with a statute Law of Heaven have brought us under a necessity of dying . Where ever this Viper fastneth , it killeth certainly , though not suddenly ; sin and death are twins , sin is the great murderer that let death into the world ; For her house inclineth unto death , and her paths unto the dead . In the day that thou eatest thereof , thou shalt dye , Gen. 2. 17. That is , thou shalt become mortal . As soon as Adam had sinn'd , he ( and we in him our representative ) became subject or liable to death : Sin , like a mighty Monarch reign'd from Adam to Moses : a Malefactor cast at the Bar , is dead in Law , though he be repriev'd for a time ; the Body ( sayes the Apostle ) is dead because of sin : some dye in the womb , some in their infancy , some in their youth , & they that live longest , dy at last : Death never hurts a man , but with his own Weapon ; it always finds Sin in us , and the sting of death is sin . And where ever you meet it , or see it , you may say of it , as Abab to the Prophet , hast thou found me , O mine enemy ? Death , and every death , is the fruit of sin , death temporal , death Spiritual , and death Eternal : The soul that sins shall dye , Ezek. 18. 20. The wages of sin is death , Rom. 6. 23. Our natural constitution rendreth us obnoxious to dissolution ; our flesh is not the flesh of stone , or of brass , but frail and mouldring dust , to which , as to our Centre , we must return , Gen. 3. 19. Dust thou art , and to dust shalt thou return , Eccles . 3. 20. All go to one place , all are of the dust , and all turn to dust again , Heb. 9. 27. It is appointed for man once to dye . Job 14. 5. His days are determined , the number of his moneths are with thee , thou hast appointed his bounds that he cannot pass . No shield , or Buckler can fortifie against this King of terrors ; impartial death ( the great Leveller ) knows no faces , and therefore none can be exempted . If faithfulness might challenge impunity from death , then Moses might have been excus'd ; if beauty , then Absalem : if strength , then Sampson : if sinceriry and piety , then David : if sultilry , then Achitophel : if magnanimity , then Alexander : if riches , then Croesus : if wisdom , then Solomon : but one event happens to them all , so that when the fatal moment cometh , no ransom can be given , no art nor skill can keep us here . Sirs , were this Doctrine of the other would believed , it would have a greater impression upon our hearts : did we seriously consider of that future state of retribution , according to our faith of which we must live or die , stand or fall to eternity , it would have a greater influence upon our lives . 2. Consider , That at your latter end , all things in this World will fail you , and take their leaue of you for ever . All your natural indowments , outward enjoyments , Parts , Parentage , Birth , Breeding , Wit , Wealth , Crowns , Kingdoms , Pearles , Diamonds , Houses , Lands , Wives , Children , Friends , when your breath is gone , all these are gone , Prov. 27. 24. Riches are not for ever , neither doth a crown endure to all generations . The glittering Sun of all outward glory will certainly set , which your own experience , and Scripture evidence doth clearly evince . Riches have wings , and they fly away , Prov. 23. 5. The fashion of this world passeth away , 1 Cor. 7. 29 , 30 , 31. We brought nothing into this world ; and 't is certain we shall carry nothing out , 1 Tim. 6. 7. If a man were possessed with as much of this World , as Solomon the great King of Jerusalem , who had great Magnificent Buildings , fruitful , pleasant Vineyards , Gardens , Orchards , and Trees of all manner of fruits , variety of servants , possessions of great and small Cattel , heaps of Gold and Silver , peculiar Treasure of Kings , Musical Instruments , Men and Women singers , and whatsoever his eyes desir'd ; yet when he takes a serious view of all things , he would say with him , all is vanity , and that a man hath no profit of all his labour which he taketh under the Sun , which made the wise man even to have life , Eccles . 2. Since the fall , there is a curse upon the Creature , which indeed is deceiving , vexing , decaying , and all our outward comforts may be compared to Pharaoh's Hosts , and alive this hour , and the next drown'd and dead upon the Sea-shore , and though you judge they shall endure for ever , Psal . 49. 11. Luke 12. 19. They will deal by you as Absalom's Mule that left him in his greatest extremity . What woful miseries attend Wordly riches , in the getting keeping and parting with them ? they are snares and thorns , plagues and Scorpions unto many ; they pierce them thorow with many sorrows , 1 Tim. 6. 10. Yet here men toyl , beat their brains , weary their bodies , tire their spirits , break their sleep , perplex their thoughts , rack their consciences , ingulf and drown themselves in cares , endanger their souls ( dreaming of nothing but perpetuity : ) and when they have done all ; like the Silk-worm , dye in their work : Nay , many a man survives his own happiness , which perisheth before he perisheth ; and it s the worst of miseries to outlive our own happiness : therefore let not riches highten your hearts , and prompt you to pride , which is too common . This day the rich worlding sang a requiem to his sadly deluded soul , concluding he had much laid up , the night following his soul is required . Haman is to day the second man in the Kingdom ; but soon lost all , and his life too . Now doth Nebuchadnezzar walk in his stately royal Palace of Babel , , priding himself in his outward pomp ; but while the word was in his mouth , a voice came from Heaven , saying ; O King Nebuchadnezzar , to thee be it spoken , thy Kingdom is departed from thee , Dan. 4. 29 , 30 , 31. Jerusalem this year is the Princes among the Provinces , the next year made tributary ; and they that live delicately are desolate , and embrace Dung-hills , Lam. 1. 1. and 4. 5. Yesterday Job's Cattle might be numbred by thousands , and tomorrow he is stript of all , and left naked . Neither is our age without a sad and dreadful instance ( viz. ) famous London , on the Lord's day standing , by Wednesday burnt and laid in ashes , and thousands of the Inhabitants housless and harbourless ; therefore if riches encrease , set not your hearts upon them ; they are uncertain , cannot satisfie , cannot profit , will perish , and that for ever : O then , let those precious , dear , everlasting jewels , laid up in your mouldring , decaying , dying bodies , be cared for ! What can it profit a man , to gain the whole world , and lose his own soul ? Mat. 16. 26. 3. Consider , How soon all the present pleasures of sin will be gone , and leave nothing but a sting . Old age , weakness , sickness , will make a great change in the whole outward man as to beauty , strength , natural vigor , liveness of senses , and all whereby a man might take any pleasure in the world , or in his lust . When sickness old age , deaths fore-runner cometh , it will make a strange change in the most comely countenance ; corporal comeliness and beauty is soon stain'd , sickness will not only fade it , but deface it : You that are endowed with comely proportion , sparkling eyes , well-favouredness , amiableness of colours , of white and red ; with straitness agility of body , with a cheerful aspect : when old age cometh ; it will plow deep forrows in those fair faces ; and yet many ( ignorant of their foul souls , and filthy hearts ) are proud of their fair faces , and comely features ; so that they grow wanton by reason of it , and to set out their beauty and whiteness of their skins ( not being contented with Creators curious make ) will add painting , patches , powdering , crisping , curlings , artificial hair , and what not ? Know that old age will not onely whither your be●… ( which is but skin deep ) but a●… outward strength , natural vigor ; liveliness of senses , and all whereby you may have any worldly pleasure . Old age is Solomon's evil day , when the Sun , Moon and Stars will be darkned , the keepers of the House tremble , and the strong men bow themselves , and the grinders cease , and all the daughters of Musick shall be brought low , and fear shall be in the way ; when the whole outward man is decayed , ( viz. ) eyes dim or dark , Ears deaf , Teeth rotten , Gums bare , Head bald , Breath corrupt , Hands and Feet weak and trembling ; an evil day indeed , in which you shall find no delight in your former dalliances , for the Grashopper will be a burden , and desire shall fail , Eccles . 12. But the beauty of Grace withers not under the greatest declinings of natural beauty ; for grace is the Oyl in the Lamp that never goeth out , but shineth more and more . The Kings Daughter is all glorious within , Psal . 45. Godliness , which is Gods likeness , casts a lustre that is very lovely in the sight of God and Man. Thou art all fair , my Dove and there is no spot in thee . Sinners ! you that now taste the sweet of Sin , rejoyce to do wickedly , that spend your time in riotous Drunkenness , Chambers of wantonness , lye upon Beds of Ivory , and stretch your selves on your Couches , and eat the Lambs out of the flock , that chant to the sound of the viol , that drink Wine in Bowls , that are uot grieved for the afflictions of Joseph , that put far away the evil day ; Know , that the fire of sin will burn , and that your sweet morsels are but for a moment ; those sweet morsels and delicate dainties will cost your dear . Hear now this , you that are given to pleasure , that feast your selves in doing evil ; 't is but a little time , and you will see and say , that all your delights , hopes , joys , are past and gone , and that you shall never see or taste them more , only the gravel , gall , guilt and sting will remain . You that love this Hellish banquet of sin ( the stoln Waters that are sweet , and bread eaten in secret that is pleasant ) don 't know that the dead are there , and that her guests are in the depths of Hell. Prov. 9. 17 , 18. Sin is a sweet poyson , pleasant in the acting , but bitter in the end : For the soul that sinneth shall dye . Ezek. 13. 20. And will you spare it , and keep it still within your mouth ? hide it under your tongue , untill it becometh the gall of Asps within you , Job 20. 12 , 13. Consider also , that your secret wickedness committed in the dark , in corners , that is mask'd and close kept , is known to God. The infinite Holy , and heart seaching God marks them , Job 10. 14. Hos . 7. 2. Watcheth them , Job 14. 16. Sealeth them , they are down among his Tresures , Deut. 32. 34. and they will find you out , Num. 32. 23. ( If not truly and deeply repented of and pardoned ) they will lye down with you in the Grave , and follow you into the other World , and meet you at Gods dreadful Bar , and be discovered in the sight of the whole world ; evil shall pursue the Sinner : This evil thing , and bitter ( bred in the womb , not buried in the grave , nor extinguished by the fire of Hell ) shall pursue the sinner unto Hell. Sinners , this is most certain , unrepented sins will never leave you , but lye down and rise with you , your bones are full of the sins of your youth , which shall lye down with you in the dust , Job 20. 11. Sin is a bad bed fellow , and a worse grave-fellow , and if it sleep with you , it will awake with you , when the dreadful Trumpet shall sound , Arise ye dead and come to jndgement : The damned in Hell have all their sins about them ; that which was the cause of their being cast into Hell , will be their everlasting campanion there ; and will you take these Vipers and Scorpions into your bosom , that will be always gnawing upon your hearts ? Know this , your posting Sun of all sinful sensual delights , will set in the dreadful Ocean of endless , easeless , and remediless sorrow . 4. Consider , That only which is eternal , will stand you in stead when you come to dye , ( viz. ) when you shall shoot the vast Gulf , and lanch out into the infinite Ocean of Eternity , that hath neither bounds , banks , nor bottom . Immortal souls ! Do you see any thing that hath Eternity engraven upon it ? There are variety of objects , both of persons and things , that present themselves to your view : Lift up your eyes to the vast Heavens that are bespangled and beautified with a glorious Sun , Moon , and glittering Stars , that have been there for some thousands of years , see whether eternity be there ? No , they had their beginning , and must have their Period , Gen. 1. 1. Heb. 1. 10 , 11. Thou Lord in the beginning hast laid the Foundations of the Earth , and the Heaven are the works of thine hands : They shall perish , they shall wax old as doth a garment , but thou remainest : The day is coming wherein the Sun shall be turned into darkness , and the Moon into blood ; The Stars of Heaven shall fall , and the Powers of the Heavens shall be shaken ; the Elements shall melt with fervent heat , and the Earth with the works that are therein shall be burnt up , Matth. 24. 29. 2 Pet. 3. 10. Moreover , look to your near and dear Relations , for whom you expose your selves to so much pain , care , and trouble ; Look to Abraham your Father , and to Sarah that bare you ( as the Prophet speaketh in another case ) to your Husbands , Wives , Children , Parents , Friends , Neighbours , Magistrates , Ministers ; are these for ever ? No : Many of them are gone down to the dark Valley already , and shall return no more : or look to those brave Heroes , Alexander , Caeser , Pompey , and where are they ? are they not all conquered by the King of terrors , and held in the Prison of the Grave , for many hundred years : Look to your Silver , Gold , Pearl , Perfumes , costly Cabinets , stately Structures , Princes Pallaces ; are these for ever ? No : They are corruptible things , and cannot deliver in the day of the Lords wrath : Kings Palaces are desolate places , ready to become a heap : Crowns are translated from head to head ; Scepters pass from one hand to another ; and Kingdoms have their rise , and they have their ruine : And will you sell your precious souls for pelf , and transitory trash , which indeed is more in expectation then in fruition ; consider how little that is worth , for which you run the dreadful hazard of losing Heaven . But now ( if you are Believers ) lift up your eyes to the everlasting Hills , and put the Eagles eye of Faith within the Vail , there 's the Ancient of Days , God your Father the chiefest good , and highest happiness ; there is Christ your dear Redeemer , the Prince of Glory ; and a House not made with hands , eternal in the Heavens ; and upon the favour of God , the love and Righteousness of Christ , you may see Eternity . Again , turn your eyes inward to the hidden man of the heart ; is there the seed of God , or impress of his Image , and the Divine Nature ? 1 John 3. 9. 2 Pet. 1. 4. Is there an active , living , springing principle of Grace ? John 4. 14. On this thou maist read Eternity ; Grace is the Heir of glory , every drop of which runs into the Ocean , and nothing else can befriend you ; For the things that are seen are temporal , but the things that are not seen are eternal , 2 Cor. 4. 18. 5. Consider , which of the two Eternities you are going towards ? I would have you deeply and seriously consider , That there is one place for the Sheep , and another for the Goats ; one place for the Righteous , and another for the Ungodly ; one place for Believer , and another for Unbelievers ; one place for the Dead , and another for the Living : An eternal Night , or eternal Day ; eternal Pains , or eternal Pleasures ; eternal Bliss , or eternal Burning ; an eternal Life , or eternal Death ; an eternal Heaven , or an eternal Hell. Now Sinners , stop here and consider , unto which of the two do you belong ? Have you any certainty of a blessed and glorious Eternity ? that Heaven , not Hell , will be your place and portion ; for resolving of which , consider and answer to these Queries . Have you unfeignedly believed , repented and turned to God with the renting of your hearts , and resigned your whole souls to him ? do you find your hearts affectionately and venemently carried out to Jesus Christ so , as not to be satisfied without Union and Communion with him ? Is Jesus Christ the Beloved and Darling of your Souls ? Have you ( being sensible of what you have done against him , and of your unworthiness of him ) by a deep , and heart humiliation , laid a Foundation for Heaven and Happiness ? You must Sow before you can Reap , and they that Sow in tears , shall Reap in joy , Psal . 126. 5. Are you Heaven-born , or born after the flesh only ? If by a sound work of conversion , you are become new creatures indeed , 2 Cor. 5. 17. It is well , stand and wonder at amazing mercy ; if not , fear and tremble ; for if you fail here , you are utterly undone for ever . Further , are you risen with Christ , or dead in trespasses and Sins ? Eph. 2. 1. Are you partakers of the first resurrection , or are you in your graves , rotting , stinking in your sins , being past feeling ? are you truely at odds with Sin and every sin ? or do you take pleasure in unrighteousness ? are you for Godliness in the life and power of it ? and is there no reigning allowed sin in your hearts and ways ? doth sin , and every sin look ugly , feel heavy , taste bitter ? and no Idol of the heart to keep Christ out of his Throne ? no secret sin lived in against Conscience ? Do you pray and desire to live in the fear , and as under the eye of God , making conscience of secret sins , and of secret duties , with a sincere respect to Gods glory , and your own good ? doth the heart-searching God find you in your Closets , on your knees morning and evening pouring out your souls before him ? every one that is Godly will pray , Psal . 32. 6. Are you crucified to the World , or do your souls cleave unto the dust ? have you a Treasure in Heaven , or treasure in the Field onely ? Have you bought the Pearl ? or are you content with Pebbles ? Who are your Associates ? The , Devils Herd , or Christs Flock ? are you companions for Swine and filty Dogs , the World of Ungodly ; or of the Doves and Lambs of Christ ? whose mark have you ? the mark of Sheep ? ( viz. Holiness , humility , innocency or the mark of Goats ( viz. Lust , Pride , and uncleanness ? ) who keeps the Throne ? the King of Saints , or the God of this World ? do your hearts and lives speak , Heaven , Heaven , Heaven , or Hell , Hell , Hell ; Hell is not more the place of the devil , then the heart of a wicked man. Can you look upwards and say , Our Father ●hich art in Heaven , or must you look down-werd and say , Our Father which art in Hell. How can you take comfort in any thing of this World , that are like to be unspeakably and eternally miserable in the other World. Suppose you had as much of the Riches , Pomp , and glory of the World as any man that ever liv'd upon the face of the Earth ? If you could say , this Crown , this Kingdom , this Countrey is mine , this Gold , this Silver , or this Shop , these Goods , this Manner , this Farm , these Fields , these Flocks , this Corn , these Cattle , and these Mines , these Pearls , these Jewels are mine , what would all avail you ; if your souls are the Devils ? Now how stands the case of your precious souls ? are they secured , have you made a real preparation for death and judgement , or left all undone ? Are you vessels of honour prepared unto Glory , or Vessels of wrath fitted for destruction ? Rom. 9. 22 , 23. Let conscience speak , commune with your hearts , Psal . 4. 4. Consider your ways , Hag. 1. 5. Search and try your selves , Lam. 3. prove your own work , examine your selves whether you are in the Faith , 2 Cor. 13. 5. Whatsoever you sow , you shall certainly reap , Gal. 6. 7 , 8. And in the place where the Tree falleth there it shall lye , Eccl. 11. 13. If it falleth to the North , it lyeth to the North ; if it falleth towards the South , it lyeth towards the South . If you live and dye towards Heaven , Heaven will be your place and home : but if you live and dye towards Hell , Hell will be your place and home . For according to your doing in this World , will be your doom in the World that is to come , 2 Cor. 5. 10. And is it not sad and dreadful , to believe that you have precious never dying souls , and do not know whether they shall be sav'd or damn'd , stand or fall , live or die to all Eternity ? And yet this is the case of thousands , and millions of men and women now in the World , that are making post hast to Hell , and think and hope they are in the way toward Heaven , Prov. 16. 25. 6. Consider , How near you are to your everlasting habitation : You are all going down amain the stream of time , into the great Ocean , and you will shortly come thither . There 's not a step you step , nor a breath you draw , not a word you speak , not a moment of time you live , but hath an influence upon Eternity . These golden sands running between two Eternities will quickly be gone , a short race will be soon run . O what a nothing is our life ! viz. a span , a dream , a wind , a shadow , a vapour , a post , swifter then a post , Job 7. 6. You are all going to your long and last home , to the house of Eternity , every man goeth to his long home , Ecel . 12. 5. How doth he go ? he goeth swiftly , always in motion , night and day , sleeping and walking , labouring or loytering , this post hastens , time and tide stays not . Again , he goeth insensibly , man doth not discern , or perceive how his precious time doth fly from him ; the shadow on the Dial passeth from one hour or figure to another , from the Sun rising to its setting , though its speedy transient motion is not observed : So man passeth from infancy to Child-hood , from child-hood to youth , from youth to middle age , and so to old age , and the Grave ; and we take little or no notice of it . Again , he goeth irresistably , neither men nor Angels , Physick or Physitian can keep him here ; it is as easie to obstruct the whole course of Nature , or to hinder Gods Covenant of day and night : a man may as well restrain the Sun from rising , the Sea from flowing , or the wind from blowing , as keep man from dying and going to the place appointed for all living . We are but of yesterday , Job 8. 9. It was but as it were yesterday , and we were in the womb of nothing , had no being , and it will be but as it were to morrow , and we shall disappear , and be ( as to this world ) as if we had never been . We are crushed before the moth , Job 4. 19. And in a moment we go down to the Grave , and shall come up no more . Yea , our Pictures and Statues remain fresh and firm , when we are gone down to the Bars of the pit , and rest together in the dust , and our very Dogs , Horses live , when we are dead , and become meat for worms , This heart-affecting meditation , had a very great influence on a great Persian King , who taking a view of his huge vast Army , wept to think that within a hundred years not one man of them would be left alive . Sinners , you are to look beyond the grave , because after death , the judgment , Heb. 9. 27. O then tremble to consider that you are all this day standing before the door of Eternity , either on the brink of life , or the brink of death , upon the borders of heaven , or the mouth of hell , and shall ere long be made to see what is on the other side of the wall ; as soon as death hath shut your eyes , you shall see and know what you shall be for ever , If you are now unconverted and without God in the World , you are almost come within the sight of the burning Lake of Fire and Brimstone ; but if Saints , you are almost within the view of the New Jerusalem ; if Ungodly Sinners , you are almost within the dreadful noise of the Mile-stones of wrath , and the ratlings of the fiery chains of the Prisoners of Hell , the dolorous out-cries , and hideous roarings of the spirits in prison , crying out one and all , O what an evil and an infinite evil , and bitter bitter thing is sin , which we would not consider or believe , till we came to this dismal place of torment : There you may hear the cursed tormented unbeliever crying out upon his God-provoking , Christ-rejecting , and soul-murdering sin of infidelity , saying in the anguish of his soul , If I had accepted of the remedy , I had not been in this doleful misery the Lord of Glory was at the door , I heard him knock a long time , but would not let him in , therefore is Hells mouth shut upon me for ever . There the Swearers , Liars , Blasphemers , that did tear and rend the sacred name of their Creator , and swear by the blood and wounds of their offered Redeemer , are heard with their hot and scorched tongues to bewail that ever they should take the name of the infinite Holy God in vain . There the hypocritical and false-hearted professors , the sinners in Sion cry out , and wish that either they had made no shew of love to Christ and Holiness at all , or that they had lov'd him in sincerity , and above all , that so they might have escaped everlasting burnings . There the impudent , ranting , swinish Drunkard , that pleas'd his eye and pallate with his pleasant cups , sparkling Wine , and cursed Companions , is heard to wish in the Agony of his soul , O that I had been sober temperate , abstemious , that so I might not have tasted of the Wine of the wrath of God , which is red , and full of mixture , the dregs whereof I must be made to drink forever , Psal . 75. 8. Isa . 5. 22. There the filthy unclean Adulterers , and Adulteresses , that burn'd in their Hellish lusts , which they were resolved to satisfie , are heard to wish , O that we had been sober , modest , chaste , and that our wanton lustful eyes had been stark blind and never known or seen the face of man or woman , that we might not have suffered the vengeance of eternal fire , Jude 7. There the notoriously vile , abominable Atheists , that mockt and scoft at the belief of a Deity and judgement to come , and that said in the pride and stoutness of their hearts , let him make speed and hasten his work , that we may see it , for we have made a Covenant with death , and with Hell are we at agreement , may be heard to roar and cry , O that we had heard , believed , and feared what was fore-told by Ministers concerning this dark and dreadful place before it was too late . There the worlding and wretched Earth-worm , that made Earth his Heaven , gold his God and chiefest good , is heard to say in the grief of his heart , O that I had never seen either Gold of Silver all my days , so that I might have had a better portion ; or that I had with Lazarus beg'd my bread , so that I might not have come into this place of torment . There the timerous fearful cowardly Apostate and back-slider in heart , who for fear of a little outward hardship , declin'd his professed principles , and turn'd his bach on Christ , and his persecuted little Flock , may be heard to wish , that either he had never known the way of righteousnees , or that he had been faithful unto the death . Secure , and sadly deluded souls , consider you are not far from this direful gulf , where multitudes of souls lament and weep day and night ; and certainly , if the horrible and amazing cries and yellings of those infernal spirits were sounding in your ears , you would not rest quiet in your Beds or Houses . There were sad and astonishing out-cries when the world was drown'd . when Sodom was burn'd , to see the Clouds suddenly drop fire on their heads and houses , and men , women , and children , burning together : but this was but a flea-bite , to that place , where is weeping , and gnashing of teeth to all Eternity . Remember all you that forget God , the day of your calamity is at hand , and the things that shall come upon you make haste , Deut. 32. 35. But if you are the servants of the Lord , and real Saints , Mourners in Sion , lift up your heads and hearts , for you belong to another place and better Country , viz. to mount Sion , and unto the City of the living God , the heavenly Jerusalem , and to an inumerable company of Angels ; to the general Assembly , and Church of the first born , which are written in heaven , and to God the Judge of all , and to the spirits of just men made perfect . And to Jesus the Mediator of the New Covenant , and to the blood of sprinkling , that speaketh better things then that of Abel , Heb. 12. 22 , 23 , 24. And know , that you are almost come within the hearing of those heavenly . Songs , eternal triumphs and Hallelujahs of Saints and glorious Angels in your Fathers house , Where you will have fulness of joy , and pleasure for evermore , Ps . 16. 11. 7. Consider , How sudden , violent , or unexpected your end may be . Therefore let none think or say , they shall dye in their nest , or promise your selves a time of preparation by a long life , or a lingring sickness , Consumption , or such like : Fearless , careless sinners ! you don't know what a night , or what an hour may bring forth ; the rich man in the Gospel while he dream'd of many dayes , was arrested by a killing and dreadful message , Thou fool this night thy soul shall be required of thee , Luke . 12. 20. He lives not , that knoweth , where , when , or how he shall dye ; some have gone to bed well , and dyed the same night ; others have dropt dead from their Horses ; some have died at their Tables , whilst the meat hath been in their mouthes ; others have died in their full strength , being wholly at ease and quiet ; with breasts full of milk , and bones moistned with marrow : others die in the bitterness of their soul , and never eat with pleasure . They shall lye down a like in the dust , and the worms shall cover them , when they are brought to the grave , and to remain in the tomb . Sirs ! There are many dreadful instances in the word of God of the sad and sudden approach of this merciless messenger death , which stand as so many Sea-marks to give you warning , least death should come in an hour you look not for it , and find you unprepared . The King of the Chaldeans in his greatest jollity , and having not a thought of death , saw a hand-writing on the wall , which was very terrible , and the same night was slain . While he was feasting and drinking wine , and praising the Gods of Gold and Silver : in the same hour came forth fingers of a mans hand , and wrote over against the Candlestick upon the Plaister of the wall of the Kings Pallace , and the King saw the part of the hand that wrote . Then the Kings countenance was changed , and his thoughts troubled him , so that the joynts of his loynes were loosed , and his knees smote one against another , Dan. 5. 3 , 4 , 5 , 6. and 30. Death is the King of terrours , and terrour of Kings . Good Hezekiah received a sudden summons for death , Isa . 38. 1. which made him turn his face to the wall , pray , and weep sore , and to chatter like a Crane , and mourn like a Dove , in the bitterness of his soul , because he was to go to the gates of the grave , and to the pit where there is no hope . The first born in Egypt were slain at midnight , which made a great cry , Exod. 29. 30. Korah and his wicked company were swallowed up in the midst of their Rebellion , Numb . 16. 30 , 31. They went down quickly into the pit , and all Israel fled at the cry of them . There dyed suddenly of the men of Bethshemesh fifty thousand , and threescore and ten , because they looked into the Ark , 1 Sam. 6. 19. And God many times taketh away the desire of our eyes with a stroak , as he did Ezekiels Wife , Ezek. 24. 16. Job's children died at their banquet , Ishbosheth was smitten and died in his sleep , Ananias and Saphira being Husband and Wife , died within three or four hours one of the other with a lie in their mouths , Act. 5. 5 , 10. The righteous Judge many times shoots an arrow suddenly at wicked men , who dye in the act of sin , Ps . 64. 7. When they are about to fill their bellies , the Lord doth cast the fury of his wrath upon them , as he did upon the chosen men of Israel , Ps . 78. 30 , 31. Many times , God , to execute his fierce wrath , sends out his destroying Angels , who will make dreadful work in a little time , for in one night in the Camp of the Assirians , the angel of the Lord smote a hundred and fourscore and five thousand , that in the morning were all dead Corpses , Isa . 37. 36. How short and uncertain is our life , subject every moment to the stroak of death , & which the least crumb or flye may put an end unto , as it hath to many . And as our end may be sudden , so also it may be violent ; a mortal disease may invade both Heart and head , and poor dying creatures many times are so distressed and distracted , that they cannot think of any thing but their tormenting pain , being uncapable to say any thing to God or men about their souls ! O how stupid and unsensible do many souls make their passage into the other world ! like Nabal , or like a man in a lethargy ; or as so many stocks or stones , and not awake till they awake in the flames of hell . The rich man dyed , and in hell he lift up his eyes ; his first and second death was very unexpected . All you obdurate sinners ! stand here and wonder at the matchless mercy , and infinite patience of the great God , in delaying the King of terrors so long ; God hath not dealt so kindly with thousands of sinners that are gon before unto judgement , and who went down to the pit in a moment , witness the late dreadful Plague , by the means of which a hundred thousand souls were sent into Eternity . O let not London , nor England forget that , and other tremendous judgments , which our sins have called for , lest a worse then any yet should come upon us . The forgetting of our latter end is a deadly and provoking sin , and that which will hasten judgement . Her filthiness it in her skirts , she remembred not her last and : therefore she came down wonderfully , she had no comforter . Lam. 1. 9. 8. Consider , That where death cometh to strike the stroake , your souls are stated , your Eternity is cast without change for ever : Then your immortal souls are for salvation or damnation , for an eternal life , or eternal death , for an eternal heaven , or an eternal hell . You sadly besotted souls ! know and remember , while you have a day , before the golden threed of life be cut , that if you be found without Christ , Faith , Repentance , Holiness , but a moment after death , you are undone to Eternity . After death all means and hopes fail , there is no work or device in the grave , Eccles . 9. God will be then irreconcilable , sin unpardonable , heaven not attainable , and your souls lost irrecoverably . And then the Devil your bloody adversary will have his designe upon you ; he knoweth , that if you be his in life and death , that you are his forever , and that he and you shall never part . Sinners ! this is certain , as the tree falleth , so it lyeth ; as is the seed , so will be the harvest : if you do the Devils work , you must have the devils wages , if you march under the command and conduct of the Prince of Darkness , and suffer him to lead and hurry you hither and thither at his will , whil'st you live , you will be his prisoners and slaves in that dreadful dungeon of dismal darkness after you are dead . Consider , the Land of darkness is no place for service , there 's no repenting in the grave , no Lord have mercy on us written upon Hell Gates , no Sabbaths , no Sermons , no Ministers there . 'T is in the time of life that you are to labour , and make preparation for life eternal , because according to your work and choice in this world , will be your everlasting lot in the world that is to come . It is appointed for you once to dye , and after death the judgement , Heb. 9. 7. The pale horse death goeth before , and hell followeth after , Rev. 6. 8. there will be no change of your condition ; the eternal ruine , or eternal welfare of your precious souls depends on those few minutes ; this swift stream of mans life , after it once turneth or declineth , ever runneth with a perpetual ebb , never floweth again : so that all that you leave undone now , will be undone for ever . If you die unbeleivers , you will be unbeleivers for ever ; if you dye under the guilt and power of sin and wrath of God , you will remain under the guilt of sin and wrath of God for ever : but if you dye holy , humble , mortified , sincere souls , you will remain holy , heavenly , and in the favour of God for ever : Rev. 21. He that is filthy , will be filthy still , and he that is holy will be holy still : but the inpenitent unpardoned sinner , though he live a hundred , or a thousand years in satisfying his lust , will be accurst at last . Poor sinners ! that read this little . Treatise , let me beg you to up and be doing while it is day , the night will come , wherein you , not no man can work ; John 9. 4. Then to your work with might and main while your candle is burning , your Sun shining : will you yet loiter , and see your glass running , your Sun setting , your selves dying , and your souls perishing ? O seek the Lord while he may be found , Isa . 55. 5. in an acceptable time , 2 Cor. 6. 2. before the day pass as the chaff , before the decree bring forth , before the evil day cometh , before they that look out of the windows be dark , and the keepers of the house begin to tremble , before the doors be shut in the streets , and the silver cord be loosed , or the Pitcher broken at the fountain , before you are gone to your long home , and the spirit return'd to God that gave it . Consider with your selves , are your fit to grapple with this mighty Monarch death , are you fraughted for this long Voyage , and ready and willing to pass through this dark Entry ; take heed and feare , lest you be found unfit . Think on the sadly deluded Virgins , that had their Oyl to buy when their Lamps should burn , and so came to the door , but found it shut ; think upon poor Esan that was hunting for Vienson , while he lost the blessing . Poor perishing souls ! what do you intend to do ? if you will work , it must be now or never . Are you resolved to seek and secure the Kingdome of God first , Mat. 6. 23. whilst it is called to day , or will you bestow nothing but dregs and snuffs of rotten old age upon God and your immortal souls ? O that you might know in this your day the things which belong to your Peace , before they be hid from your eyes ? 9. Lastly consider , That it is the most dreadful and amazing sight on this side hell , to see a Christless unbeleiver breathing out his last : There are other sad sights , viz. to see a man starving for want of bread , or dying for want of a physitian , or drowning for want of a boat , or to see a man dead , a dead corps , a body without a soul ; but ah ! how sad and astonishing a spectacle is it , to see a man near the coasts of Eternity , viz. to behold a wretched sinner in his cold sweats and dying groanes , with his precious immortal soul standing on his pale , cold , quivering lips , and death the great Conqueror , and the King of terrors , marching furiously with his Writ of remove in one hand ( not to be reverst ) and his deadly dart and sting in the other hand , conscience on the rack , barking , biting , and tearing him like a Lyon , the Devil , Gods Executioner looking on and standing by , the heart under dejecting and sinking despair , the eyes dim and fixed , his heart-strings ready to break with anguish , his Wife , Children , Friends at the bed-side weeping , sighing , crying , wringing their hands , beating their breasts , the Wife crying out , alas my Husband ! the Child crying out , alas my Father ! The poor perishing soul all this while looking backward upon his mispent time , and by-past sins , inward upon his own heart , a dreadful sight ! where he seeth no Christ , no grace , no purity , nothing but sin , guilt , death , darkness : Then looking upward to that God that hath been provoked , to that Christ that hath been rejected , to that Heaven and Eternity that he hath lost , and looking down-ward to that dark and dreadful pit that must be his place and portion ( with a fearful looking for of judgement ) seeing the Devils come and ready to seiz upon him . O what a dreadful out-cry , and shriek will the soul make when it departs , perceiving it self sinking down , down to the burning lake , and bottomless pit , where he must take up his lodging with devouring fire to all Eternity ! The pangs of death , the worlds loss , anguish of Conscience , & frights of hell , meeting together , will make a man perfectly miserable , and force him to cry out with cursed Cain , Gen. 4. 13. My punishment is greater then I can bear ; or to say with the sadly afflicted Church , behold , no sorrow like unto my sorrow . And if the dreadful reflection of a guilty accusing conscience be so tormenting here , what will the whole flame and Sea of wrath be , when poured out to the very utmost ? Sensless sinners ! Consider , this may be your doleful case when you come to die , viz. to have much sorrow and wrath with your sickness , Eccl. 5. 17. For there is no is peace to the wicked , saith my God : not one word in all the Bible but speaks terrour in life and death ; though the sinner live a hundred years he shall be accurst , he dieth under the curses written in God's Book ; yea , under that most dreadful Gospel curse , 1 Cor. 16. 22. The apprehension of which will cause such distraction of spirit , and sad reflection of guilt , which will make them curse their God and their King ; looking down to the pit , roaring out ; Who among us shall dwell with devouring fire ? who among us shall dwell with everlasting burnings ? Therefore be wise to consider this , all ye that forget God , lest he tear you in peeces , and there be none that can deliver , Psal . 50. 22. And as it is dreadful and amazing to see the unbeleiver dying , so on the contrary , 't is comfortable and reviving to see the godly man dying , because his ultimum is his optimum , his last is his best ; the day of his death is better then the day of his birth , Eccl. 7. 1. His end is peace , Psal . 37. 37. God at peace , Conscience at peace , and all at peace , O blessed sight , to see the heaven born panting soul going out of the world upon the wings of joy , calmness and serenity of spirit , with full sail for heaven ; longing and crying out , make no tarrying O my God , haste my beloved , haste , so come Lord Jesus , I desire to depart , and to be with Christ , which is best of all , Phil. 1. 23. You have heard what are the great things to be considered , namely , that an end will certainly be , this world is no place of continuance ; they that now see you , ere long will see you no more for ever . You have heard that your present things will perish , that sin so full of deadly poyson will leave a sting , a dart that will strike through your Liver , and that the case of the wicked will be doleful , dreadful , yea , desperate , when they come to dye , for when death comes , your souls then will be stated , so as there can be no alteration to all Eternity . The next thing is to speak to the reasons , why it is a duty and matter of such moment to consider , are these following . Reas . 1. Is taken from God , Because the only wise , gracious , most indulgent , and soulcompassionating God , wisheth it , and that most vehemently . O that they were wise ! that they understood this , that they would consider their latter end : Sirs , in this pathetical Option , or desire , there is the very tender bowels of God , this is the very language of his heart , and it is , as if he had ( after the manner of men ) spoken thus to his faithful servant Moses . I have but one wish , or request , and all is comprehended in this one , viz. that thou shouldst go and tell them from me , that they must be wise to consider this , to remember the dayes of old , and the years of many Generations , what I have done for them in chusing them above all the Nations of the world to be my treasure , portion , and peculiar people ; and because I love them , I have delivered them , wrought wonders for them in Egypt , the Red Sea , and in the wilderness , and have kept them as tenderly as the apple of mine eye , carrying them upon Eagles wings ; but yet let them know , that they have forgotten me , provoked me , and that their end is like to be miserable , for afire is kindled in mine anget , and unless , they do speedily consider , it will burn to the lowest hell . Now you souls in peril , which is best ? to thwart , cross , and greive your well-wishing , dearest , best and only friend , or to please and geatifie your prosessed , deadly , implacable enemy ? your adversary the Devil can't endure that you should think of death or dying ; for if Satan that old Serpent would permit , and suffer you to look into hell , he could neither drag nor draw you thither at his pleasure . And will you go on in the wayes of sin and death ? or bethink your selves whose you are , what you have done , whither you are going , and what is like to become of you when your breath is gone , what provision you have made for your other world , that so the great business between God and your souls may be made up . Sinners ! if the infinitely holy , just , and righteous God , did desire or designe your ruine and destruction , he would not have excited you to this solemn and serious consideration of the end of sin , death , and Eternity , until it were too late , and you left without remedy ; so that what is here intended hath a tendency to make you happy , if it be regarded , O that they were wise , &c. Reas . 2. Because a deep , serious , and heart-affecting consideration of death and the grave , will both realize it , and represent it as near , even at the door , and make it to stand in open view : Whereas things looked upon at a distance , whether they be good , or whether they be evil , have but a little , if any influence : Now a fixed and hearty consideration , will give as it were a being to future things , and bring them near , so that you may really converse with those things . A truly godly man , that hath a veiw of unseen things by divine contemplation here , upon the wings of faith and hope , he may ascend up into heaven , and walk a turn in the golden streets of the New Jereusalem , as the Prophet Ezekiel was in the Visions of God at Jerusalem in his mind , when his body was by the River Chebar among the Captives in the Land of the Chaldeans ; so likewise those sadly wounded spirits , who through fear of death are all their life-time subject to bondage , being exercis'd with soul-conflicts , and under powerful cutting and killing convictions of sin and misery , or have such dark and dismal thoughts and apprehensions of hell and the wrath of God , which make them ever and anon to enter into the Chambers of death , and visit the prisoners of the pit , and look upon that black guilt and fiery furnace to be so near , that they are on the brink of it falling down continually . This hath been the case of many of Gods precious ones , who are now in heaven above all these fears and frights that were once more bitter then death . And O how many travailing with these pangs and agonies of soul are ready to cry out with holy Job , Chap. 6. 4. The arrowes of the Almighty are within me , the poyson whereof drinketh up my spirit , the terrors of God do set themselves in array against me : Such is the nature of meditation , or consideration , that it will cause future and remote things to have a real , powerful , and deep impression on our minds . As for instance . A Merchant in India , by his meditation , or contemplation , may converse with his Affairs , his Wife , Children , and Friends in England , or a Merchant that 's walking on the Exchange in London , may have his mind and thoughts in Spain , or Italy , or else where ; a Malefactor cast into Prison for some notorious Crime , may , long before the Assizes , converse with all the sad circumstances of his tryal , he may ( in his thoughts ) see him self brought to the bar , standing before a terrible Judge to heare his indictment read , the Charge prov'd , his doom and sentence pronounced , and see ( as it were ) himself at the place of his execution , with the rope about his neck , which must immediately hang him : and if you would in good earnest set your selves to consider your latter end , you may really and heart-affectingly converse with old Age Weakness , Sickness , your death-Bed , short-Breathing , cold sweats , dying Pangs , and Groans , Winding-sheets , Coffins , and see your selves ( as it were ) streched out , nail'd up , and on the shoulders of men carrying to the grave , where Worms and filthy Vermine must feed upon you . The Servants of God , and Saints of old , have done this with great success , & soul advantage , and so should you . They have reckoned or counted their Lives by dayes , because they were every day liable to Death , and expected it daily . Teach us to number our dayes , said Moses , Psal . 90. 12. Few and evil have the dayes of my life been , said old Jacob. For man that is born of a woman , is of few dayes , Job 1. 1 , 5. All the time of which ( said Job ) will I wait till my change come , Job 14. 14. For I know that thou wilt bring me to death , and to the house ( a dark house ) appointed for all living . And Chapter the 17. 1. he said my breath is corrupt , my dayes are extinct , the Graves are ready for me ; where-ever he went or came , he was looking for a Grave . Again , by consideration we may not only look to the Grave , but beyond it , to the great Transactions , and astonishing things that shall be after death . We may converse with the worlds burning , Christ's coming , the Trumpets sounding , the Graves opening , the Deads rising , the Wickeds roaring , who ( as jolly as they are ) shall then cry to dead and deaf Mountains and Rocks to fall on them to hide them from the dreadful face of the now slighted Son of God ; for in that great day of his fierce and terrible wrath , they will not be able to stand , Rev. 6. 16. 17. By realizing this consideration , we may see the Judge standing behind the door ; and the Son of God ( as it were ) ready to break forth out of the Clouds with power and great Glory , as Hierom did , who said , whether I eat or drink , I hear this voice in mine ears , Arise ye dead and come to judgement : Now if a right consideration of the great things to come be so penetrating , and heart-awakening , let death , which alwayes , doggeth you at your heels , be often upon your thoughts , your heads and hearts too should be much upon it ; every night you lye down , and every morning you arise , let there be some serious and awful thoughts of death and Eternity . That which many have engraven on their Rings , viz , Remember to dye , let it be by the Pen of a Diamond written on your hearts . It 's storied of Philip of Macedon that he laid a charge upon one of his servants to come every morning into his chamber , and proclame this , that he was mortal ; and if a Heathen were so careful of keeping the memory of his mortality , much more should a Christian : we should alwayes remember the dayes of darkness , and keep life and death , heaven and hell before us , there being but a step between us and death . The neglect and want of this , was Israels sin , and Jerusalems too , She did not remember her last and , therefore she came down wonderfully , Lam. 1. 9. And this God , who would have us remember , and consider , doth sadly complain ofby the Prophet , Isa . 1. 3. calling heaven and earth to witness for him , Hear O heavens , and give ear O earth , the Oxe knoweth his owner , and the Ass his Masters crib , but Israel doth not know , my people do not consider . Reas . 3. A serious consideration of your latter end ( through grace ) will prove an absolute and soveraign Antidote to expel the greatest evil ( yea , a means to escape an infinite loss ) viz. sin , and the dreadful effects , and consequences of it . What is the cause of that inundation and sea of wickedness , and most prodigious sins , that are now in the world , and in this Nation , in every City , Town , and Place , and in the most Families , among all ranks and degrees of men , viz. Magistrates , Ministers , People , Parents , Children , Masters , Servants , but this , their not duly , and deeply considering their latter end ; this we find laid down in the word of God to be one main ground of all sin , and of the neglect of all duties . You careless souls ! did you beleive and remember that you must die and come to judgement , that your naked souls , and naked sins , must shortly stand before the most tremendous , direful Judge of quick and dead , the reflection hereof would be as a knife at your throats , as a sword at your breast , or as a hand-writing on the wall , to retard and hinder your constant and desperate course of wickedness . O what horrid , hellish outrages are , now committed , and that deliberality , impudently , obstinately , even against the light of nature , Conscience , Scripture ? What Cursing , Lying , Swearing , Blaspheming . Sabbath-breaking , Cheating , Couzening , Stealing ! what wantonness , filthiness , uncleanness , swinish drunkenness , covetousness , earthly-mindedness ! what mocking , scoffing , wrath , envy , malice , pride , passion , and spiritual wickedness too , as unbeleif , a theism , impenitency , hypocrisie , apostacy , hatred of God , his people , ministers , wayes , and ordinances every where aboundeth ! Men declare their sins like Sodom , and are not ashamed of the unfruitful works of darkness ; and why ? but because they doe not set their minds and hearts upon their latter end . Poor dying sinners ( Let me ! out of tender compassion to your bleeding , and almost sinking souls ) intreat you as for the Lords sake , to goe down to the grave , to go down to hell in your thoughts , and stop here , and think of the King of terrours , the worm of Conscience , the approach of Devils , the burning lake , the bottomless pit , the loss of God , of Christ , of Heaven , and your precious souls ; remember , those fiery , scorching , endless flames , the presence and company of Devils , Reprobates and damned spirits ; and your sweet morsels will be gall and wormwood to you : these amazing things being truly reflected on , will be as lightning in your eyes , as thunder in your ears , as thorns , darts , and swords in your flesh , as poyson in your bowels , as fire in your bones , to compel and force you speedily tocurb and check the reins of your hellish lusts , that you so might five from wrath to come . Did you but view that dark and cold grave , and hot hell that is so neer , you would rather starve or dye then run to that excess of riot ; you could not sleep , and snort , dance and sport upon the pits brink under such a consideration . But forget all this banish the thoughts of God , death , and hell , and you will run and rush into sin , as the horse into battel , Luk. 12. 45 , crying peace , peace , till danger , death and destruction cometh , 1 Thes . 5. 3. This was that mighty sin that ripened Jerusalem for ruine , and brought her down wonderfully : her filthiness is in her skirts , she remembreth not her last end . The Lord complaineth by the Prophet Isaiab of the same thing , Israil doth not know ; my people doth not consider ; but what follows , ah sinful Nation , a people laden with iniquity , a seed of evil doers , they have forsaken the Lord , they have provoked the holy one of Israel ; compare Lam. 1. 9. Isa . 1. 3. 4 : But he that doth that which is lawful and right , shall save his soul alive ; who is that ? he that considereth and turneth away from all his transgressions that he hath committed , he shall save his soul , whosoever doth perish , that man shall never perish , Ezek. 18. 14. 28. Reas . 4. The consideration of your latter and , will be a powerful incentive to make you exert and put forth the greatest industry in a way of duty , yea , it will certainly have an influence upon all our duties , and upon all our graces ; for considering and doing are frequently joyn'd together , Psal . 41. 1. Prov. 31. 16. she considereth a field , and buyeth it : I thought on my wayes , or considered my wayes , and turned my feet unto thy testimonies , Psal . 119. 59. Lam. 3. 40. Heb. 10 : This , if any thing , will make you serious , diligent , and constant in any duty , and to work while it is day , before the night cometh wherein no man can work . The Apostle exhorts to consider one another , to provoke to love and good works , and so much the more as ye see the day approaching , Heb. 10. 24 , 25. The remembrance of the day of our death , and of our passing into eternity , with a deep impression of it upon the heart , will be as a voice of thunder , speaking to the secure sensless sinner , awake , awake thou that sleepest , open thine eys , stand upon thy feet , and behold and see what a sea of blood and wrath is here . See and beleive , beleive and consider , consider and fear , fear and fly , and make hast in thy work : Thy work is great and weighty , diversions are many , adversaries are strong , thy strength is small , thy time is short , thy account is great , death and judgement are at the door , therefore up and be doing , now , or never . You slow and slothful souls ! Let your apparent and inevitable danger suddenly provoke and spur you unto your duty , to seek the Lord in a time accepted , before the door of life beshut , God with-drawn , and mercy quite gone . The prophanest Sea-man , will sigh , mourn , pray , promise , vow , if death and danger looks him in the face ; when the ship was like to be broken , and death threatned immediately to surprize them , the Marriners were sore afraid , and cryed every one to his God. And this , the very light of nature dictated to the ship-master ( though a Heathen ) that then it was no season to sleep , what meanest thou O sleeper ? arise and call upon thy God , if so be that God will think upon us that we perish not , Joneh 1. 6. and the most notorious thieves and murderers will pray in prison , or when they come to the Gallows , the place of execution . When the most righteous Judge sent his destroying Angels to the City of London , and other places in the year 65. for the dreadful fear of which many thousands did flye , and many thousands did fall , viz. the carkases of men like dung upon the ground , and as handfuls after the Harvest man. When death did knock at a thousand doors in one night , Owhat confessing of sin , fastings , crying , and importunate knocking was there at the throne of grace ( and it may be by many persons & families , that prayed but little before or since ) that God would pity , pardon , and remove that amazing , sweeping judgement , which is now almost forgotten . Upon an unwakening apprehension of Ninevehs fatal ruine , the King and his Nobles decreed and proclaimed a Fast , and injoyned every one to cry mightily to God , Jonah 3. 7. Sinners , were you but truly sensible of your peril , you would pray to purpose , viz. more ardently , more in wardly , more deeply , more affectionately then ever you have done . It was a supposed danger , and that of death , that caused Jacob to weep and make supplication , for Esau hated Jacob , and said in his heart , the dayes of mourning for my Father are at hand , then will I stay my brother Jacob , Gen. 27. 42. and Jacob was greatly afraid and distressed , Gen. 31. 7. Which made him so importunate with God for deliverance , and he prevailed , Gen. 31. 11. Hos . 12. 4. Poor sinners ! your case is dangerous ( I will not say desperate ) but you are ignorant of it ; you do not know that you are poor , miserable , blind , and naked ; were you but sensible that you are liable to the wrath of God , the stroke and sting of death every moment , it would constrain you to cry mightily to God for pardon . Holy Job , when he considered of Death and Judgement , set prayer to work , and said , Why dost thou not pardon my transgression , and take away mine iniquity for now shall I sleep in the dust : O that thou wouldest hide me in the grave , that thou wouldest keep me secret until thy wrath be past , that thou wouldest appoint me a set time , and remember me , Job 7 , 21. & . 14. 13. This also made those two gracious Kings Hezekiah and David , to weep and pray in the bitterness of their souls : In those dayes was Hezekiah sick unto death , and Isaiah the Prophet came unto him , and said , thus saith the Lord , set thine house in order , for thou shalt dye , and not live ; then Hezekiah turned his face to the wall , and wept sore , and prayed to the Lord , Isa . 28. 1 , 2 , 3. David , when the sorrows of death compassed him , and paines of hell got hold of him , then ( said he ) I called upon the Lord , O Lord , I beseech thee deliver my soul , Psal . 116. 3 , 4. Jonah that could sleep in the ship , prayed in the Whales belly , Out of the belly of hell I cryed , and thou heardest my voice , Jonah 2. 2. The Apostle Peter , and Christ himself presseth prayer from the consideration of the end of the world . The end of all things is at hand , be ye therefore sober , and watch unto prayer , 1 Pet. 4. 7. and pray ( saith Christ ) that you may escape all these things , and stand before the Son of man , Luk. 21. 36. Neither doth our dear Lord Jesus press that on us , which he did not practice ; for being sensible of the bitter and most dreadful cup of his Fathers wrath , prayed , Father , if it be possible , let this cup pass , Matth , 26. 39. Sinners ! let me tell you , as secure and sensless as you are , an awakning impression of approaching death and judgement upon your souls ; would be as the cry at midnight , to excite and stir you up , to get in your Oyle , and to trim your lamp . The Virgins , both wise and foolish , were all asleep and secure enough , until that sudden and amazing cry was heard , behold the Bridegroom cometh , go you forth to meet him , Math. 26. 6. Then they all arose , and trimmed their Lamps . 'T is the storm and rain that hastens the Bee into the Hive , that brings the Traveller into his Inn , the Ship into the Hare bour ; so likewise the sense of death , the dead and drousie Professor unto his prayer ; in their afflictions they will seek me early , Hos . 5. 15. Anh eart-affecting meditation of unchangeable eternity , will be as a voice from the clouds , crying , hast sinner hast , post hast , hast as for thy life in the work of faith and repentance , in parting with sin , and closing with Jesus Christ , without which there will be no hope . Noah was moved with fear , and prepared and got into the Ark , to the saving of his house , when the secure deluded world died by the deluge , Heb. 11. 7. Knowing the terrour of the Lord we perswade men , 2 Cor. 5. 11. You wretched sinners , that will not beleive or consider until you are just dropping into the pit , if you had but a little cranny to look into the other world , how violent and resolute would you be in the speedy prosecution of your known duty ; you would examine , prove , and try your selves ; you would read , hear , meditate , watch , pray , repent , fear , love , obey more then ever . Did you see , the night will come , is coming , and that the dayes of darkness shall be many , whatsoever you do , you would do it with your might , Eccl. 9. 10. Now before the decree bring forth , before the day pass as the chaff , before the fierce anger of the Lord come upon you , seek ye the Lord ; for how shall you escape if you neglect so great salvation , Zeph. 2. 23. Heb. 2. 3. Reas . 5. You are to consider your latter and , because there lyeth your highest wisdom . O that they were wise , &c. If you would be so wise as to exceed all the Wise men ; great Statists and Polititians in the world , it must be in considering of , and preparing for your end . Sirs , in this you are most concerned , because hereby you will promote your own interest , for it will make a man profitable to himself , wise for himself , Job . 22. 2. Prov. 9. 12. 'T is true wisdome to understand this , viz. to be wise to that which is good , Rom. 16. 19. to be wise in Christ ; to secure the cheifest good , is the best wisdom . There are many worldly wise men , who while they live provide for every thing but death , and they are often ready to dye , before they begin to live ( in a spiritual sense ) and is it not a very unfit and sad season , to prepare for death when it s a burden to live ? And indeed such are the many evils attending old age , that men can have no pleasure in them , Eccl. 12. 1 , And shall these be accounted the only wise men , that are but wise in their Generation to get the world , to pursue lying vanities , and forsake their own mercies , to hew out cisterns , broken cisterns rhat can hold no water , and forsake the fountain of living water ? this is to prefer Pebbles before Pearls , to gain Larth , and to lose Heaven , Jer. 2. 13. Jonah 2. 8. Math. 16. 26. To be happy for a time , and miserable to eternity . True wisdom , and serious consideration , is exercised about things good & evil , yea it is conversant about the best good , how it may attain it , and about the worst evil , how it may impede , avoid and escape it , chusing the most adequate and effectual means to bring it to pass . This excellent divine wisdom is proper and profitable to direct , Prov. 10. 10. and so it doth every considering godly man while he lives , firstly and firmly to secure that which he hath of greatest value , viz. a precious soul , more worth then any thing he stands possessed of : If all the Rocks were Pearls , all the earth and Heaven Gold , or if all the water in the vast Ocean were converted into Crystal , or the most precious stones in the world , and put all into one scale , and the soul into the other scale , the soul would weigh it all down . Our dear Lord tells us , that the gaining of the whole world is an invaluable consideration to the loss of our soul , Math. 16. So that he must be wise indeed , that hath gotten a Cabinet for this rare incomparable Jewel , where it will be for ever safe . He that winneth souls is wise , saith the wisest of a meer man , Prov. 11. 30 , and sure then he is so that saves his own . Again , he that considereth his end , is in the very way to procure and make the best friend , that will certainly stand him in stead to purpose , and in the greatest peril , viz. God , Christ , Angels , Saints , Conscience , Scripture , his real friends . When once the breach is made up between God and the poor soul , who can harm or hurt it ? If God be for us , who can be against us ? Rom. 8. I will lay me down and sleep in peace , Psa . 14. 8. Moreover , he provideth against the greatest wants , by the laying up for a spending time . There was not a man to be found in all Egypt so wise as Joseph , who fore-seeing their want , filled the store-houses against the years of Famine . He that gathereth his meat in the Summer , saith Solomon , is wise , Prov. 10. 5. Consider the time of youth is your Summer ; old-age , a sick-bed , is not a gathering , but a spending time , and you are not wise , wise towards God , wise for your precious soules , that do not make it your business to Trade , and lay up a stock and store against that time . Many a silly soul like the wanton Grashopper , leaps and ckips , chirps and sings all the Summer , and when the Winter cometh perisheth for want : But the truly serious and considering soul , like the laborious Bee or Ant , toils and labours in the Summer : And that man might put off sloth , and learn his duty , and so provide for time to come , Solomen sends him to the Ant , Go to the Ant thou sluggard , consider her wayes , and be wise , which provideth her meat in the Summer , and gathereth her food in Harvest ; Prov. 6. 6 , 8. And so the wise in heart , that trade for eternity , lay up , the best supplies against the evil day which are the favour of God , an interest in Christ , pardon of sin , peace of conscience , a stock of prayers , rich and choice experiences , and love-tokens of their fathers favour , the evidences for their heavenly Country . This is the hidden and heavenly treasure of the godly man , who only is called the man of wisdom , Micah 6. 9. Besides , he preventeth the worst evils , viz. the guilt of sin , the sting of death , sorrows of hell , terrours of Conscience ; the wrath of God , the loss of God , his soul , and heaven . This infinite and irreparable evil or loss he shall never sustain , because this timely consideration of death and judgement , will be a means to fit him for it . They that were ready went in to the Marriage , Matth. 25. 10. But for you that are careless of your immortal souls , that think not of death , that will not consider your latter end ( if infinite mercy doth not speedily prevent ) you will certainly dye without wisdom ; if you do not seasonably secure your souls , make God and Christ your friends ( while the poor people of God lay up a treasure in heaven , a good foundation against the time to come . ) You will treasure up wrath against the day of wrath , and revelation of the righteous judgement of God , Rom. 2. 5. And this is the doleful case of many worldly wise men , & of those too whose office and imployment is to keep ( if it might be ) others alive , viz. to cure diseases and prevent death . It is observed concerning Paracelsus , a great Physitian , a man very skilful in Chymical Experiments , that he bragged and boasted , that he had attained to such wisdom in discerning the constitutions of men , and in studying remedies , that whosoever did follow his rules , and keep his directions , should never dye by any disease , casually he might , and of age he must , but he would undertake to secure his health against diseases . A bold and most presumptuous undertaking : But he who by Art promised to protect others , could not by his art make himself a protection in the prime of his age , who died before , or when he had lived but thirty years . Poor mortals ! sith that thou cant prevent death , it is your wisdome to prepare for it , and forasmuch as you cannot by any means , power or skill , keep off the stroak of death , get while you may a remedy or Antidote against the sting of Death , that when you dye you may not dye unpreparedly , or dye without wisdom . For man in honour that understandeth not , is like the beast that perisheth , Psal . 49. 20. So died that miserably mistaken rich man , who ( though by himself or others judged wise ) in the account of the only wise God was a very fool : who providing only for the time of life , and not for death , did deserve the name of thou fool , This night shall thy soul be requir'd , Lu. 12. 20. a dark and dreadful night indeed , in which he lost both worlds at once , earth and heaven too . And will you say , that you are wise , and not consider what your end will be . The five Virgins are called foolish Virgins ; but why ? because they did not make provision for the Bridegroom 's coming , and when they came to the Door it was shut upon them ; ah ! sad and dreadful disappointment , Mat. 25. 10. But the diligent and prepared soul , that hath gotten in his oyl , and made all ready , is in a capacity to look upon Death with a smiling aspect , because the deadly poyson and sting is out , and it can but kill the body , 't is not able to hurt the soul : But the sleepy secure sinner will be dreadfully surprized as Belshazzar was by the hand writing that appeared on the wall , the terrifying and amazing sight of which changed his countenance , and troubled his thoughts , so that neither his Wine , his wives , or Concubines could comfort him : who had lifted up himself against the Lord of Heaven , Dan. 5. Sinners ! Consider the King of terrours is a terrible sight , and none more , then to those that have their heaven here , it will be to such as the tearing their caul from their very hearts , worse then cutting off a Member from the body ; for many have suffered the loss of Members , to save their lives ; O death , death , death , how bitter , bitter , is the remembrance of thee to the man that is at ease in his possession . And let me tell you , evils and dangers , by how much the more sudden and unexpected they are , by so much the more dreadful and astonishing they are . What a sad and hidious cry was there in Egygt , when at midnight God smote their first-born , and also when the Earth opened her mouth and swallowed up Korah and his cursed company , that went down alive into the pit , insomuch that all Israel fled at the cry of them , for they said , lest the earth swallow us up also , Numb . 16. 31 , 32 , 34. And how terrible was that sudden shower of fire and brimstone upon filthy Sodom , after a bright Sun-shine morning , Gen. 19. 23 , 34 So when grim and ghashly . Death cometh in a black night , and draweth the curtain , and looketh upon the secure sinnet , it will be very formidable , for who can look Death in the face , that dare not look God or his own conscience in the face ? But the sincerely godly man , fitted for death , may look and live above the fear of Death , and Hell , and welcome Death , as old Jacob did the Waggons , that his son Joseph sent to fetch him down to Egypt ; when he saw the waggons the spirit of Jacob their Father revived , Gen. 46. 27. Death , though a grim Porter , will open the gate of Glory to every Beleiver , and let them into their Fathers house , for both life and death are theirs , 1 Cor. 3. 22. Blessed are the dead , that dye in the Lord , Rev. 14. 13. To me to live is Christ , and to dye is gain , Phil. 1. 11. Whoso is wise will observe these things . These are the reasons why your latter end must be considered . The application . If it be a duty so necessary to mind your end , I shall descend to improve it by way of ; Application . Vse . This calls aloud unto all you unconverted sinners that have made no preparation for Death and Judgement , to stand and wonder , or to sit down and admire at the unwearied patience , the matchless and amazing mercy of the infinitely gracious and glorious God. Hath the most righteous judge , and sin-revenging God , held your souls in life , and kept you from death and Hell to this very day ? And will you not , even to astonishment , adore the unsearchable riches of grace ? Men commonly wonder at things above their reach , or that for which they can give no reason , and especially at rare , singular and unmerited mercy . Now stop a little , and spend a few serious thoughts , and consider what reason can be given that you should be numbred among the living , when so many are dead ; that you should be in the world , and so many thousands of Men , Women , and Children in their Graves , and their precious souls you know not where . Now that your bodies are not laid up in that dark and dismal prison of the Grave , and your dear never-dying souls , bound , fettered , and chained in that direful , painful , prison of hell , is matter of the greatest wonder in all the world . Have you not cause to doubt , that many of your neighbours , relations , and sinful companions & accquaintance are gone down thither , & it may be some of those you least suspect . And you know not how many are now in flames for the very same sins that you stand guilty of , if not less sinners then your selves . O admire and bless God with your whole souls , that you are yet on this side the grave , and not gone down into that place of torment ; you enjoy many opportunities for your souls , and are still exhorted to part with sin , to turn to God , to accept of Christ , to think of death and hell , that so you might never see it or feel it , for there is much more in the paines of hell , and wrath of God , then ever you heard , or can imagine . According to thy fear said Moses , so is thy wrath , Psal . 90. 11. Poor sinners ! you are still the living Monuments of infinite kindness , and therefore let not the living man complain . Suppose you had dyed when death seemed neer , when you were sick and weak , ready to give up the ghost , or when those many thousands dyed by the Plague or Sword , in what a miserable condition had your souls been , to be shut up with Devils and damned spirits in that Lake that burneth with fire and brimstone . And will you still maintain your enmity , encrease iniquity , and even dare God to damn you . Sinners , are you not besides your selves , yea stark mad , to make God that should be your best friend your worst fo , for if his anger be kindled but a little , it will burn to the lowest hell , and none can quench it or stand before it . Can thine heart endure , or thine hands be strong in the day that I shall deal with thee ? Ezek. 22. 14. Who can dwell with devouring fire , who would ( saith the Lord ) set the bryars and thorns against me in battel ? I would go through them , I would burn them up together , Isa . 27. 4. O when will you come to your selves , and throw away your arms , and consider your souls ; or will you not be saved ? when shall it once be ? why will you dye ? Let these cords of love draw you , and cause you to say , Behold we come unto thee , for thou art the Lord our God. Consider , others dreadful ruine hath been your warning , that are now lockt up in that dark dungeon , and shall come up no more , and whom the Devils are now tormenting , the worm biting , and the fire burning . You are at present free from that boyling Chaldron , and in the Land of the Living , O praise , praise the Lord for his long-suffering , you being but as it were under a repreive ; O prize , and improve your life , and timely prepare for death , for if thy life were ended , thy soul seperated , and not peace with God made , thou wert an undone soul : There 's no place for repentance in the Grave , no Christ or pardon to be obtained in hell . Bless God , your glass runeth , your Lamp burneth , the day of grace is yet continued , your dear Lord is upon the Mercy-seat , therefore there is hope . Vse 2. This justly reprehendeth all that flight or neglect this great duty , but especially these three sorts : neither of which do seriously consider their latter end : Viz. 1. The insolent Atheistical Sensualists . 2. The Ignorant and considerate : 3. The Self confident & presumptuous . 1. It condemneth Atheistical sensualists , that put the evil day far from them , Amos 6. 3. and who drown or banish the awful thoughts of God , Death and Eternity out of our minds and hearts ? They take the Timbrel and Harp , and rejoyce at the sound of the Organ , and say unto God , depart from us , for we desire not the knowledg of thy wayes , Job 21. 12 , 24. God is not in all their thoughts , Psal . 10. 14. They are resolved for a short life and a merry , what ever the dreadful issue . They chant to the sound of the Viol , and drink wine in bowls , and eat the Lambs out of the flock , and stretch themselves upon their Couches , saying , in their hearts , as that wretch , Luk. 12. 19. take thine ease , eat , drink and be merry : they will satisfie their lusts , injoy the pleasures of the flesh , walk in the wayes of their heart , and in the sight of their eyes , and hereby they make the breach wider , and themselves seven times more the children of the Devil , though at last they sit down in everlasting sorrow . Let us eat and drink , for to morrow we dye . You poor desperately deluded souls ! did you beleive what you have read and heard of the other world , or what the Scripture of infalilble verity speaketh of the infinitely holy , great , and terrible God ( who will in no wise clear the guilty ) you would quickly change your Course ; did you now consider you must dye , and be judged , that in a very little time you which hear me this day , must stand before the dreadful God ; would you sin so freely , love the world so immoderately , mock at a Deity , jeer at serious piety , neglect your Duty , trifle away your time , forget eternity , and hazard those your precious souls as you have done and do ? Such Rake hels and devils incarnate the Apostle speaketh of , 2 Pet. 3. 10. Know this first , i. e. before the end of the world : There shall come in the last dayes scoffers , walking after their own lasts , and saying where is the promise of his coming ? Nevertheless these Vipers , vile miscreants , and , monsters in mens shape , think that they are wise , when indeed they have no understanding . Wise they are , but it is to do evil , to cavil against the truth , dispute against the life of holiness , but to do good they have no knowledg , Jer. 4. 22. This was Jerusalems great sin immediately before the fierce anger of the Lord came upon them ; and this is the sad and dreadful case of many , yea thousands in the world , and in these Nations ; notwithstanding all those awakening desolating providences , and amazing spectacles of mortality their eyes have seen . There are but a few that look upon themselves as concerned at all , just like a company of simple sheep in a fat pasture . The Butcher cometh and fetcheth one to Day , another to morrow , the rest feed on , and take no notice of what is become of their lost companions . 'T is as if a company of condemned persons ( reprievd for a time ) should be appointed to be executed one after another , within the space of so many Dayes . This Day the first in order is brought forth and executed , the day following a second , yet all the rest that are to take their turnes , fall a Drinking , Carding , Singing , Swearing , and so continue to the very last , until they be all Hang'd , Dead , and Damn'd . We may compare this mad deluded world , to a company of poor blind men dancing about the brink of a very dangerous deep pit , but do not perceive it , or see how each falleth in one after the other ; a first , second , and third drops down , the rest not discerning the danger runs the round : I shall thus apply it . This day or hour a Swearer tumbleth down to hell . The next a drunkard . This evening or morning the pale horse mounteth one , it may be a cursed Atheist , or a malitious bloody persecutor , or a filthy Adulterer , or an idolatrous worldling , and carrieth him to the place of Darkness . The next day he receiveth his Commission to fetch some more of them ; those their brethren in iniquity that are lest behinde , keep and continue their course , and dance about the pit , not considering they so must die , and come to judgement . How little do the living lay to heart this great business of their Mortality , insomuch that when they would deny a thing with greatest confidence , they will commonly say they thought no more of it then of their dying day , as if death were not a matter of any moment , but rather a meer toy , or trifle , not to be regarded . She remembred not her last end . Lam. 1. 9. You self destroying sinners ! Do you know that you must dye and leave the world for ever , and are you so stupified , and mad , as not to think of Death in many dayes together , yea , hardly to entertain a serious thought of death and judgment at a house of mourning ; in the very sight of the dead you can be vain , frothy , jest , pot , pipe , feast , discourse of the world ; a sad proof that men do not consider their latter end . Some at that solemn and sad season , seem a little serious , but as soon as the dead Corps is removed , and the Grave and Coffin out of sight , Death is no more remembred . To make you sensible of this folly , let me reason with you in a few plain hints . What , no thoughts of death , you that have been under a sentence of death , and brought to the very pits brink , looking into Eternity ! Oh how sad is it to think how quickly those thoughts and impressions of your mortallity have worn out and past away ! Sinner , remember and forget not those secret vows , promises , and engagements you then made to God , ( viz. ) that you would part with sin , leave your wicked company , set loose to the world , live godly , and make it your business to be religious , and loose no more of your precious time and opportunities for your soul . If you have forgotten it , the all-seeing and heart-searching God remembers it . Know and consider in thy heart , that death that did but warn thee then , by sending his summons , will shortly come himself . Forgetful of Death ! and made of dust , born of a woman , and under a Decree not to be revoked by men or Angels ! Heb. 6. 27. Job 14. 3. As for man , his dayes are determined , the number of his months are with thee , thou hast appointed his bounds , that he cannot pass . Not mind your death ! you that have sickly , weak , diseased bodies , full of paines and aches , that are so many partial quotidian deaths ; yea a dying daily ? What , put off the thoughts of death ! thou that hast been at so many Funerals , heard so many passing Bells or Knells , seen so many Graves , Skuls , and Coffins before thine eyes ! Forget your death ! and yet sinners , and sinning daily , carrying the cause and sting of death in your bosoms ! mors in corpore , the body is dead because of sin , Rom. 8. 11. Thy body is but a body of death , sin hath kill'd it , the sentence is past , Gen. 3. The wages of sin is death , Rom. 6. 1. The soul that sins must dye , Ezek. 18. 20. What put off this evil Day ! and dead in part , old and cold , having one foot in the grave , viz. feeble knees , trembling hands , wrinkled faces , gray or bald heads , the grave being ready , for you ? What , no more serious thoughts of death ! and so many pieces and parcels of your selves gone before to this long home ; so many Relations and Children now a sleep in the dust of death ? are they buried in perpetual oblivion , never to be remembred any more ? What Sinner ! What not think of Death ! and Death at thy very heels , and before thine eyes , whither can you direct your eyes ; and not see that which preacheth or representeth Death ? all the Winter Death is on the Trees , in our Gardens , in every flower ; At your Table every day you feed on the flesh of dead Creatures , to tell you that you must die ; and is not death in your beds every night ? what is sleep but the picture and image of cold Death ? and your beds but the representation of your dark graves ? O careless besotted sinners ! not consider of death ! and have precious souls , that must live or die , be saved or damnted to Heaven or Hell , to bliss or burning , to God or Devils , to Saints or cursed Reprobates , as soon as the breath is gon , which may be the next day or hour ? this pale horse death , hath the red horse Hell following him , Rev. 6. 8. Lastly , what not think of , and prepare for Death ! and called Christians , that profess you beleive the Resurrection of the body , and life everlasting , a happiness beyond the Grave , For in this life only ( saith Paul ) wt have hope in Christ , we are of all men most miserable , 1 Cor. 15. 19. Poor hardned sinners ! that now forget God , and this great and mighty concern of your eternal souls , what will you do in the day of Visitation ? when your iniquities shall compass you about , and no friend in heaven above , or in earth beneath , that can stand you in stead ; and when conscience , like a bold sturdy Sergeant , shall take you by the throat , and summon you in the Name of the great Judge , to come and stand at or before the judgement seat . Vnderstand ye brutish among the people , and ye fools , when will ye be wise ? Psal . 94 8. to understand this , to provide for your latter end . 2. This blames the ignorant pettish and considerate soul , who in an angry fit or passion wisheth for death out of a base end , viz. as a writ of ease , or out-let to present pain , poverty , sickness , and other worldly troubles and perplexities , not rightly considering how terrible death is , or what are the dreadful consequences of it . Now that we may be convinced of this sin and folly , give me leave to tell you , that between the worst , longest , and deepest miseries and calamities of this life , and those after death , there is no proportion , but an exceeding distance . Poor deluded souls ! what is the bite of a flea , to the sting of a Serpent ? or a scratch on the hand , to a stab at the heart ? what 's the heat and smart of a little candle , to a hot fiery furnace , or a devouring flame ? What 's a drop of gall , to a Sea , or Ocean of poyson ? or what is pain , forture or anguish for an hour , to intollerable misery time without end , into which to the unconverted death will certainly be the door ? and are you so mad to imagine that there is nothing in the other world to be feared , or felt worse then outward pressures , perils , pains , which are but bodily miseries , and that but for a moment ? This sin not only the prophane world are guilty of , but some of those that profess the Name of God. Rebecah said to Isaac , I am weary of my life because of the Daughters of Heth , Gen 27. 46. Rachel cryes out , give me Children , or else I dye , Gen. 30. 1. Elisha being threatned by Jezabel said , O Lord , take away my life , 1 Kings 19. 4. Jonah for the loss of a poor gourd , said , it s better for me to dye then to live , and told God to his very face , that he did well to be angry , even unto death , Jonah 4. 9. The Israelites when they wanted water wisht they had died in the wilderness . These and the like wicked wishes are in the mouths of many poor ignorant , discontented persons , who long to be out of this wretched world . Now by way of conviction , I shall lay down these following particulars . 1. What think you of these inward , and soul-straits , and conflicts with which Gods poor afflicted people are sadly exercis'd . And were you but sensible of the guilt and weight of sin , a wounded spirit , the wrath of God , and those everlasting burnings ; it would quickly swallow up your outward miseries , though never so many . This is evident in the example of the Jaylor , who for the loss of his prisoners was so tormented , that he would have kill'd himself before he was convinced of the dreadful state of his soul that was in danger of ruin , Act. 16. 27 , 28 , 29 , 30. Then he fell , and cried out , Sirs , what shall I do to be saved ? 2. To wish for death , because of the evils attending this life , is very wicked , and dangerous , interpretatively , and in effect it is to wish your souls in hell . Consider and mind this also , that your present sorrowes , crosses , troubles , of what kind or degree soever they be , are the fruits of your ill-doings , and fatless then you deserve , for its a wonder you are not in hell ! and will you dare to be so audacious , as to flye in the face of your faithful Creator , when you should be deeply sensible of your horrible wickedness , and humble under Gods hand , and accepting of the punishment of your sinye should repent and turn to God ; take away the cause , and the effect will cease . 3. You can please and gratifie the Devil your deadly adversaty in nothing more ; you wish for death , so doth the devil too ; if you are his now , you must be his then ; his here , and his for ever : He waits , and longs that your breath were gone , your souls separated , therefore he would have you poyson , hang drown , starve , or stob your selves that you might be dead , damn'd and burn'd with him in hell . 4. Moreover , if you were dead you would suddenly repent , and change your mind , and , if it might be , give the world to be alive again , with all the wants , pains , and greif you now endure . Had you but a peeping hole into hell , to see and here what they endure , you would confess your sins , judge your selves , and close with Christ before you dye , that so you might not come into that dreadful place of torment . Now that you may hear , and fear , and do no more so wickedly , Let me ask you . 1. What think you of the sting and bitterness of death , when a man comes to dye , Conscience being awakened , roaring like a Lyon , death the King of terrours standing by , when the guilt of past-sins and loss of precious time , will be as so many fiery darts , and stinging scorpions , biting and gnawing on the heart ? What think you it will be to dye unconverted , to dye in a state of sin , and wrath , a Trator to God , in a state of unbelief and impenitency ( the soul-damning sins ) to dye with an evil heart , an accusing conscience , self condemn'd , cast in your own breast , to dye , which is worst of all . 2. What think you of the sadness and amazing terrour of approaching judgment , the second death , when a man comes to take a dreadful view of the other world , and begins to reflect and think . Wherefore was I born , what have I been doing , are all these my sins ? O where shall I leave them ? or how shall I be rid of them , now I am dying ? whither am I going ? what will be my company ? where shall be the place ? and how near am I to it ? what must I endure ? and how long ? how long ? and conscience will answer , to all eternity , misery without end . This will amaze , confound and overwhelm the soul with fear , and perturbation , when it sees that heaven is lost , and that it must down , down to the Region of darkness , and company of Devils , in that state of everlasting wo. The killing thoughts of which made a great man wish , that he might live , though bur the life of a Toad . 3. What think you of the impartiality of the Judge , that will not spare the guilty , must and will Judge and sentence according to the fact , and reward every man according to his works ? He would not spare the Angels that sinn'd , but cast them down to hell , 2 Pet. 2. 4. not Adam , but cast him out of paradise , and set a flaming ( word against him , neither will he spare any impenitent sinner in the day of his wrath ; justice obliges him to justifie the righteous , and condemn the wicked . 4. What think you of the impossibility of having any appeal ? There will be no Moses to mediate , no mediator to plead , no Daniel , Noah , or Job to intercede or to stand in the gap , not an Intercessor in Earth or Heaven to be found to speak a word . There can be no appeal to God , his Calls and Councels have been refused , his Interest opposed , his Enemies countenanced , his laws violated , his Anger will burn like fire . No appeal to Jesus Christ , his Government hath been slighted , his Grace and Person rejected or to the , Holy Ghost , he hath been quencht and greived : or to angels or Saints ; all will be against you . 5. Whar think you of the resignation of soul and body to the executioner and tormentor , the red dragon ? 't is sad to see a poor malefactor committed to the Jaylor or Hangman , but O how much more dreadful will it be for ever-living souls in the face of men and Angels , to be delivered into the hands of that raging , roaring Lyon , the Devil ? When God the righteous Judge shall say in sight of the whole world , here are the men that brak my Statutes , prophaned my Sabbaths , that hated my Saints , that served the Devil , in the satisfying their Lusts , the open and professed Adversaries to my Name and Interest , that would not , though I often intreated them , come at my call , accept of my love , receive my Son , or endure a life of holiness , or by any means be drawn and perswaded to think of and prepare for death and judgement , though they had time and opportunity enough : Now take them devil , and away to hell with them ; for my soul abhors them . Thy Covenant servants and voluntary slaves they were in time , and thy prisoners in chains of darkness they shall be eternity , to be tormented day and night for ever . Rev. 20. 10. 6. What think you of eternal banishment and separation from God , Christ , Angels , Saints , Heaven ? This is the punishment of loss , and the worst of hell , Matth. 25. 41. Then shall he say unto them on the left hand , depart from me ye cursed into everlasting fire prepared for the Devil and his Angels : O terrible , terrible ! to be doom'd or sentenc'd to lye under the wrath and hatred of the infinitely great and dreadful God for ever and ever , as long as God shall live , whose being is to eternity , as long as there is a Devil to torment , or to be tormented , shall their plagues last . The fearful and unbeleiving , and the abominable , Murderers , Whoremongers , Lyars , Dogs , Sorcerers , carry all their sins down to hell with them , the fuel that feeds the wrath of God , so that the Oyl of sin causes the Lamp of wrath to burn & flame everlastingly . The debt of sin can never be paid , justice never satisfied , for the damn'd soul remains impenitent , and God implacable , so that there can be no hope of pardon . The sentence is strict , unchangeable , irreversable , eternal . O eternity ! eternity ! this stings , plagues , and augments , and aggravates the most intollerable punishment of the damn'd . After an innumerable thousands of years they shall think it but the beginning of their sorrows , and shall be so far from an end , as if they had been in hell but an hour . It will be everlasting destruction from the presence of the Lord , and the glory of his power , 2 Thes . 1. 9. In comparison of which , all the rendings , rackings , tearings , torturings of mens bodies here , by the most exquisite torments upon racks , gibbets , wheels grid-irons , boyling lead , boyling oyl , and other bloudily invented engines and instruments of amazing cruelty , are but a flea-biting . Sinners ! 't is hell , hell , that will make the sadly tormented soul seek death , wish , and long for that which shall never be , Rev. 9. 6. And will you desire and wish for the woeful day ? God forbid ! now your condition may be changed , then it will be stated . Wo , wo unto you that desire the day of the Lord , to what end is it for you ? The day of the Lord is darkness , and not Light , Amos 5. 18. A day of glosminess , a day of clouds , and of thick darkness , at which the people shall be much pained , and all faces shall gather blackness , the inhabitants of the Land shall tremble , for the day of the Lord is very terrible , Joel 2. Now therefore do not wickedly wish it , but wisely consider and prepare for it : And blessed is that servant whom when his Lord cometh , findeth so doing . 3. It reproves the selfc-onfident and presumptuous , who conclude upon a fitness and preparedness for death and judgment upon very slight and unwarrantable grounds , namely , because they separate from the notoriously wicked , are not prophane , make a profession , shew some legal sorrow for sin , run the round of duty , though carnal and heartless enough in those duties , from hence they easily perswade themselves that all is well , viz. That they are the Children of God , in a state of grace , and going to Heaven , and as fit to dye as the very best . How many thousands are there in the Christian world , that securely sleep and dream of an interest in Christ , that hope and promise themselves a future and glorious felicity , who are but meet moral men , and worse , or rotten painted Hypocrites at the best , having only a form of Godliness , restraining , counterfeit , or common grace ? Such were the Scribes and Pharisees , & the foolish Virgins , & yet confident to the very last ; they came to the door with a Lord , Lord , open unto us . They had blazing Lamps , but no oil in their Lamps or Vessels , no real union with Jesus Christ , no precious faith , no sincere love or evangelical repentance , the root of the matter was not in them . You that have a name to live , take heed you be not deceived ; if you are not truly united unto Jesus Christ , he will certainly disown you . The Lord Jesus tells us of such sadly deluded souls , that shall stand up at the last day , and challenge a reward in Heaven , to whom he will protest , I know you not , Matth. 7. 23. they never savingly knew him , had never any union or communion with Christ in the world . Many are called , but few chosen , the Children of the kingdome ( saith Christ ) shall be cast out . And I must tell you , who-ever comes to heaven , will miss many there which they thought to find , and find others there they little expected . The Sinners in Sion are more then a few , the Goates more then the Sheep , the Tares more then the Wheat , more reprobate silver then pure tryed gold . The pure in heart and truly godly man that mourns and bleeds for sin , that loves God , and prizes Christ above the world , is many times full of feares and doubts about his soul , and the eternal condition of it : O what would he not give to be assured that all is well between God and him ? to know that God and Christ is his , that he is fit to live or die , because a mistake here is very dreadful , and of an infinite consequence ? But on the contrary , the foolish , disobedient , and that are deceived , serving divers lusts and pleasures , living in sin , and alienated from the life of God , having no hope , and without God in the world , are highly confident , and strongly perswaded that it shall go well with them in the world to come . I knew a poor ignorant prophane wretch , being told on his death bed ( and but a little before he entred into eternity ) that death was come ; replied , where is it , I 'le go forth and meet it ? putting his legs over the beds side , in a little time gave up the Ghost . Therefore in this great soul-affair , let none be so fool-hardy , as to trust without tryal . But let every man prove his own work , and then shall he have rejoycing in himself , and not in another , for every man shall bear his own burthen , Gal. 6. 4 , 5. Quest . If the consideration of our latter end is a matter of such moment , why do men and women that have immortal souls think no more of it ? Answ . 1. The great cause is from that horrid cursed atheism and unbeleif , which is deeply rooted and riveted in mens minds and hearts . They do not credit that wonderful and astonishing Doctrin of the other world , according to the beleif of which they must live or die to all eternity . If we should take a serious prospect of endless eternity , & of those great things men seem to beleive , namely , that they must dye , that in every mans body there is a never dying soul , that there will be a different and unchangeable estate of men after death , and that without holiness , real holiness of heart & life , no man shall see the Lord ; and compare the lives and practises of those that pretend to beleive these things , & we may see them as busie as a company of Ants in a sunny day ; and that the general course of men , hath no tendency towards this end , but indeed a sad and woeful incongruity . 2. The second cause is want of spiritual and divine wisdom . It was for want of that wisdom which is from above that the Israelites did not consider , O that they were wise ! said God. They are a Nation void of counsel , neither is there any understanding in them , Deut. 32. 28. If men were wise for their precious and eternal souls , they would consider what is here to be done , and what is like to be their condition in the other world . The prudent man fore-seeth the evil , or considereth the evil , and hideth himself . When God by the mouth of Moses , threatned to plague the Egyptians by the Pestilence , Haile , and Fire , he that beleived and feared the word of the Lord , amongst the servants of Pharoah , made his servants and cattel flee into the house , and were preserved , Exod. 9. 20. So the soul that is truly wise to consider of the danger of beingdestroyed by the grievous hail and fire of Gods wrath , will flee into the hiding place viz. under the wing of the great and glorious Mediator , where alone there is true succour . But he that did not fear or consider of the danger , left his servants and cattle in th● field , and were destroyed , Exod. 9. 21 , 25. 3. The third hindrance is sensuality , worldly pleasures , and cares , these carry away the heart from the true consideration . The Israelites confluence of creature-comforts , caused them to forsake and to forget God , Deut. 32. 14. 15 , 16 , 17 18. The old world was eating , drinking , marrying , and giving in marriage , not considering of their danger till the flood came and took them all away , Matth. 24. 38 , 39. The men of the earth do so mind earthly things , that their hearts are surfeited and drunken with the care of it , Luke 21. 34. And while mens minds and thoughts are carri'd so vehemently after the world to make provision for their life , they can think but little of their death , Luk 12. 15 , 16 , 17 , 18. 4. The fourth obstruction , is a plague upon the heart , and desperate security proceeding from it . No bonds next to death are so strong to keep men under , as security and senslesness of Spirit . So dead a sleep possesseth more of the ungodly world , that they are past feeling , and become so stark dead , that the voice of God in the dreadful threatnings of his word , and the alarum of his amazing tremendous judgement , and desolating providences prevail not to awaken them . The Lord hath poured out upon them the spirit of a deep sleep , and hath ( in judgement ) closed their eyes that they can sin in the very face of the Judge , at the very brink of hell , at the very mouth and entrance into that great gulf of Eternity . 5. A fifth hindrance to mens consideration of their latter end , is a strong delusion of heart , or satanical suggestions . The old serpent , and desperatively deluded hearts , make them dream that God is all love , that they shall have a long life , that preparation for death and Eternity is a short work ; and that it may be done at any time , namely , when they have done with the world , when they are old , or lying on a sick bed . They say in their hearts , 't is but beleiving or repenting , and saying , Lord have mercy upon me , let me die the death of the righteous . Under this deadly delusion they dream of heaven , and go laughing to hell , 1 Thes . 5. 3. And that which doth much encrease this stupidity , may be the want of , or neglect of a powerful and soul searching ministry , whose office , as watchmen , is to foresee the danger , and to warn and awaken secure sinners , crying aloud to them in the name of the Lord , Awake thou that sleepest , arise from the dead , and Christ shall give thee light , Ephes . 5. 14. But som cannot endure that Ministers should be so severe , plain and peircing in their Doctrin , so as to thunder and lighten in the eyes and ears of sleepy souls ; They are well contented to sit under those that daub with untempered mortar , and who sow pillows for their arm holes , under whose ministry they may take a nap and sleep it out . But they hate him that reproveth in the Gate , that galls , cuts , and wounds their Consciences , just like the gall'd-backt horse , that bites and kicks at him that would heal him . A person of no mean quality speaking his opinion of several ministers , said , such a man I can hear , and such a one I can hear very well , but for the third he mentioned , that was wont to lay the ax to the root of the Tree , and grapple with the heart ; I cannot endure to hear him , for he alwayes grates upon my conscience . 6. Men do not consider their latter end , because they are afraid to do it , 1. First , to wanton sinners , the remembrance of death is a bitter Pill that will not suffer the pleasures of sin to go down so sweetly . Therefore they say to the thoughts of Death , as the Governour to Paul , Go thy way for this time , when I have a convenient season I will send for thee . Serious thoughts of death and Judgement to come , as the hand-writing on the wall , will damp the spirits , and mar the mirth of the greatest Prince or gallant in the world . 2. They fear to think of death , because they have made no preparation for it , ( viz ) They have not believed , repented , liv'd a life of holiness , so as to make God their friend . A bankrupt that oweth many hundred pounds more then he is worth , is afraid to cast up his Accompts ; so poor and impenitent sinners , that are indebted to God , that owe him ten thousand talents , are unwilling to think of death , because death will say unto them , come give an account of your Stewardship , for you must pay the utmost farthing . 3. They are afraid to think of death , by reason of the dreadful consequences of death , as it relates to both worlds . The change that death makes as to this present world , is very amazing . 1. It brings unavoidable dissolution or separation of soul and body ; these two dear companions , that have lived and converst together , and sin'd together for many years , must then part , and a living man will become a dead Carcase , fit for nothing but a grave , and the soul must have another habitation , Job 17. 13 , 14. Job 19. 26. Well might Death be called the King of terrours . 2. It is matter of fear to leave this world that hath been so pleasing and delightsom , and for which we have toyl'd and labour'd so many years , in one night to loose it all ! For when the departing hour cometh , you may take a view of all your comforts which you have had under the Sun , and helps for heaven , ( viz. ) Husbands , Wives , Parents , Children , Kinsfolk Friends jolly Companions , Gold , Silver , Houses , Lands , sweet and delicate Banquets , pleasing Bargains , and say , we must now part , farewell for ever : We shall never see or enjoy you more , we shall never eat , drink , or converse more , buy or sell more : all our fleshly and sensual delights are ended ; our joy , our mirth is ceased , and all the blessed advantages for our salvation now will terminate . Farewel the means of grace , and all the golden opportunities for our souls , farewell all those faithful Ministers that we have heard , farewel all those powerful awakening Sermons that have sounded in our ears , farewell all the blessed Sabbaths , farewell all the Counsels , Examples , Reproofs , Prayers of our serious and religious friends and Relations , we shall never see the face of a Minister more , or hear a Sermon more , never have the door of grace and life opened to us any more for ever . And what remains , but a doleful remembrance of those good things that are past and gone , and a severe strict account that is yet behind ? O dreadful change and loss indeed to them that make the world their home , that have their heaven on this side heaven , and no provision or portion beyond the grave . The thoughts of which made a wicked young man ( very thriving in the world ) to utter these words , If I live I shall be a rich man , but this is the plague of it I must die ; which accordingly came to pass not long after . 3 , No wonder death is so terrible , for after death the judgement . Death is a Purservant that summons guilty souls to comend give an account at Gods dreadful bar . And what more terrible to the Malesactorthen the sight and presence of an angry Judge . While Paul reasoned of judgment , Felix trembled , and bid him be gone ; that Doctrine did so gall him that he could not endure it , Acts 24. 25. Vse 2. The second use is to exhort , perswade , and stir you up , to put this duty of so great and infinite concernment into practice . O Sirs , I beseech you to entertain some timely thoughts of your dying hour , that death and you may be more familiar . The best friend you have in heaven and earth longs to see it done , O that therewere such an heart in them : Now if you would do any thing in this blessed work , ( viz. ) to prepare for death and judgement , it must be done , 1. Suddenly . 2. Seriously . 3. Effectually . 1. It must be done suddenly , it s a business of that importance that must not be neglected or delay'd for a moment of time Did you but see that you are upon the confines of eternity , and in danger every day of being undone for ever , you would quickly come to a resolution : To further and encourage you , consider , 1. Life ( as dear and precious as it is ) is very uncertain . What a nothing is this life ? a wind , a vapour , a dream , a breath , a bubble . How soon may the Thread be cut , the Glass run , or this bright burning Lamp be dim and out ; when , how or where this short dying life will terminate thou dost not know ? Whether at home or abroad , among they friends or strangers , in the field or house , at thy table or in thy Bed , who can tell ? 2. Death may come suddenly . When the pase horse will set forth , whether in the morning , or at mid-day , or midnight , no man can tell thee . There is a fatal hour which none can pass , Luk. 12. 20. Psal . 73. 18. 19. Psal . 64. 7. 1 Thes . 5. 3. 3. When death comes it strikes sure . This King of terrors on the pale horse always rides the circuit , and doth execution where-ever he cometh , no shield , or buckler , or armour of proof can defend us , no not an army of guard of men or Angels . If dreadful death finds a King on , his Throne , or a beggar on the dunghil , it 's all a case . The strength of man , though a Sampson , this great Leviathan Death counts but a straw ; death doth his work speedily , easily , witness the last plague . I shall adde here . 1. Death , calls warnings and alarums are very frequent , not one of you , but have had many a call and knock to mind you of death . 2. Deaths commands are peremptory he brings his warrant a long with him . Death coms in the name of the terrible Judge , & takes his Commission out of the court of heaven in order to the accomplishment and execution of an eternal & irrevocable decree , so that he must doe his work , will have his Errand : If a man had Mines of Gold and Silver to give , it cannot deliver from the arrest of this inexorable Serjeant . 3. Deaths Conquest is great . I know thou wilt bring me to death , and the place appointed for all living . What man is he that liveth , and shall not see death ? Thou hast set his bounds that he cannot pass . They that have conquer'd Kingdoms and Countries , and carried all before them have been subjected by death : when death comes and takes a man by the throat , though the proudest , stoutest , strongest in the world , he must go , willing or unwilling , 't is all one to death . 'T is observable , that of bad men , their souls are not resign'd , but taken away . What is the hope of the hypocrite , though he hath gained , when God taketh away his soul , Job 27. 8 , 20. A tempest stealeth him away in the night . This night shall thy soul be required , death will not stay a night . T is in vain for them that are strong and lively , to say to death , go to the wrinkled faces , to the gray heads to the pile cheeks , to the naked backs , the dry bons , to the dry breasts , meddle not with this young man , strike not this comely beautiful woman , that is in the flower and prime in nature . Go to yonder consumptive , declining decaying , dying old man , go to that weak wither'd old woman . Let me alone or be excus'd : O but death regards it not . For this great Conquerour death , knocks as often at the young mans door , as at the door of the old woman . Death arrests and carrieth away the strong , the healthy , the rich , the honourable , the learned , prisoners to the grave , as often as the weak the sickly , the poor , the base and ignorant . 2 You are to do it seriously , with thy soul : The living will lay it to heart , Eccl. 7. 2. The dead cannot , there 's no device in the grave ; Then go about it now in good earnest , before old age and death cometh . 3. Do it effectually , go thorow with the work , leave it not undone , or but done to halves ; let every lust be mortified , every duty performed , every grace exercis'd . As good never a whit , as never the near . Now you have opportunity before you , the day of grace is continued , Christ is at the door , open to him , and make all sure ; for if ever thou be justified , pardoned , sanctified , it must be now . The considerations to perswade you are these following . Motive 1. Consider there 's an absolute and indispensible necessity for the doing of it , a present necessity , an infinite and eternal necessity , other things may be done this must be done , and its more then time this great work were done and finished 'T is the grand business of your life timely and truly to prepare for death and judgment . It were better that all your concerns in the world were wholly neglected namely , Husband , wife , Children , buying , selling , seed-time , harvest omitted , & let all run to ruine , then to hazard , lose and undo your souls , for this will certainly ruine body and soul for ever . O seriously mind how little you have done in the time of your life past , and how uncapable you will be to do any thing at the end of time , when you come to take up your lodging in a grave . O remember the dayes of darkness , they will be many , Eccl. 1. 18. They that have been in the Grave a thousand years have done nothing , neither can you when you come there , Eccl. Now for you that have lived some twenty , thirty , forty , fifty , or threescore years , and done nothing in order to a preparation for your everlasting state , it is high time to begin the work . The most of you are so sensless , as not to consider , or entertain a thought of death , till you hear the Bell , or see a Grave or Coffin or till death comes within your walls and knocks at your beds head ; when you see a Friend , a Child , a brother , a Husband or Wife , gasping and dying , till you see him bedewed with his cold sweats , and groaning with dying pangs ; till your eyes thus affect your hearts , your hearts are seldom affected with the sence of your mortality : Now sith it must be done and done suddenly , resolve in spight of men and devils , and all the world to set about the work . Motive 2. Consid . It may be done , you are in a capacity to do it adored for ever be free grace . 1. Time and opportunity is yet before you . The Torch burns , the Sun shines , yet it is day , though not morning , some sands are behind , though not a whole glass . Some of you are old , lame , deaf , but not dead ; others weak , sick , langishing , but alive : If the Sun were set , the Candle out ; the Glass run , farewell all hope of heaven , or of altering your condition for ever . They that are gone down to the dead and among the damned , may and do reflect with torment upon the opportunitiesonce offered to make them happy , but can call back none : that 's impossible . 2. God is willing to help if you go to him ; Thine is the power , and he gives it to them that have no strength , Isa . 40. Duty is ours , assistance and success is Gods. That God who hath given you a considering season , can also give a considering soul ; go to him upon thy knees , and beg as for thy life his a speedy aid , say as the woman to David , Help O King , or as the Father for the distressed Son , Mark 9. 22. If thou cansts do any thing , help us ; Christ did help ; 't is his promise , seek and you shall find . But it cannot be said so of separated souls , because time and meanes from them is gone for ever . Then in the name of the Lord , quit your selves like men , Wisemen , that are endued with precious , rational , considering souls , that difference you from bruits . Let that noble faculty of reason be exerted in considering your latter end . For consideration is a serious , eager , & lively act or exercise of the understanding about things to be done , or not to be done , furthering or impeding the execution of them as it sees good . It is the exercise of the mind and heart , these are at work in this divine consideration . Contemplatio● ( as one observes ) looks upon things as the eye upon the object . Judicium discerneth things whether good or bad ; but meditation or consideration is a further inquisition into the truth . Set consideration at work , and not like bruits , suffer your eyes , ears , lusts and senses to be your guides , but commune with your heares , consider your wayes , reflect upon your actions , look to your end ; which if you did , you would not be so sensual , so sinful , as you have been and are , Isa . 1. 3. Motive 3. Consider the omitting or neglect of it , will render you the worst of fools . If the doing of it be your highest wisdom , the not doing must needs be the greatest folly ; this will make you like Ephraim , a silly Dove without an heart . Do you know that you must die , and die but once ? and will you not indeavour to do that well which cannot be done the second time ? As Luther said to his adversaries , You can kill me but once , ye are not able to raise me to life again , and kill me the second time : So say I to thee , O thou seeuer , sinner when thy breath is gone , it will return no more . O consider with a trembling heart , how much depends upon this dying once , namely the gaining or losing of thy dear precious soul , the gainingor loosing of the favour of God , the fruition of God , the joyes of heaven , or the torments of hell hangs upon it . When death comes , your eternity is cast , the very next moment after you have shot the black & a mazing gulf , you shall see & know what you shall be , and where you shall be to all eternity . And will you judg the men of the earth , or worldly wise men , the wisest men , who take care for the body , and neglect the soul ? that make provision for time , but none for eternity ? O Sirs , if you would but trace them to a sick bed , a death-bed , from thence into eternity , and to Gods dreadful tribunal , you might easily determine , Ier. 17. 11 Luke 12. 19 , 20. Luke 16. 22 , 23. Rev. 6. 25. Mot. 4. In a every little time you present , powerful and awakening helps and advantages , to excite and put you in mind of the other world ; will be past and gone . And these are cheifly three , viz. 1. Awakening Ordinances . 2. Awakening Providences . 3. Awakening Convictions . 1 Awakening Ordinances will have an end . The faithful , powerful Ministers of the Gospel that watch for your souls , and whose office it is to fire the Beacons , and give the alarum , will , we know not how soon , finish their work . These Boauergeses and Embassadours of the Lord , that preach the dreadful and amazing Doctrine of death and judgement , and that with loud and earnest cries , tears and fervour of spirit , to make you sensible of your sin and danger , will shortly be called home . Moses that great Prophet , after he had compos'd this excellent Song ( of which my Text is a part ) was gathered to his Fathers . Noah that Preacher of Righteousness , after he had for many years together warned the old world , was called into the Ark and they had never a Sermon more , till the wrath of God came upon them , and there was no remedy ; 2 Pet. 2. 5. Be not therefore as your Fathers , unto whom the former Prophers , have cryed . saying , Turn ye from your evil wayes , for they have not long to cry : The Prophets do not live for ever , Zech. 1. 4 , 5. You cannot rationally expect alwayes to hear the pleasant noise of Aarons Bells , or the sound of the Silver Trumpet , the Sun will go down over the Prophets ; Therefore while the watchmen are upon the walls take warning , and finish your work while you have the light : O Sirs , improve for your eternal advantage those plain and powerful Sermons which you hear and read , and let it not be accounted legal preaching . Who were more severe in their preaching then our Lord and his fore-runner ? whom we ought to imitate , otherwise we draw the horrible sin of bloud-guiltiness upon our souls ; Ezek. 3. 18 , 9. 'T is observ'd , that there are more dreadful doctrines scatter'd up and down in the New Testament then in the Old , the powerful application of which is very necessary both for secure sinners and drowsie Saints , Holy David , after his fall , fell into a deep sleep and did not awake until Nathan came and told him plainly and particularlly of his sin . And of the Virgins we read , while the Bridegroom tarri'd they all slumbred : and slept , Mat. 25. O how many sleepy souls are there in the world , and in many Cities , Towns and Parishes in this Nation that will either living , dying or after death , sadly bewail the not improving the labours of their faithful Pastors . 2. All your awakening Providences , by which God warns and calls , will have an end . The great and glorious God for a long time together hath been speaking and calling to us by his Word , and of late year she hath spoken by his dreadful Rod , and that very terribly . The Sword , the Plague , the Fire , the decay of trade and other Judgements , are the loud voice of an angry God. Those afflictions on our Families , Relations , Estates , Persons , are in order to awakening us out of sleep , and so for our profit . When Manassch was among the thorns , & bound with fetters , & carried into Babylon , he be sought the Lord and humbled himself greatly , 2 Chron. 33. 11 , 12 , 13. After Ephraim was chastised , he awaked , turned and repented , for the bonds and cords of affliction do open the car to instruction ; then he sheweth them their work , and their transgression , and commandeth that they turn from iniquity , Jab 6. 9 , 10. Jer. 13 , 18 , 19. Now to have a deaf ear to the rod and word , to be hardned and secure , and go on in sin under awaking and amazing providences , is a dreadful judgement , & that which ripens men for ruine , 2 Chron. 28. 22. This is that King Ahaz , who in the time of his distress did trespass yet more against the Lord , Jer. 5. 3. 3. Your awakening Convictions will have an end too . Those secret and powerful workings , strivings and struglings of the Spirit of God under the rod and in the word will be suspended . Christ will not always be at the door calling , knocking , and his Spirit that is so much greived and oppos'd , will not alwayes strive and struggle with your hearts and conciences , Gen. 6. 3. Now sinners , if you have any love or regard to your immortal souls , before all these helps be taken away , be wise to consider , and prepare for your end : Lest God should speedily resolve , and say to you as to the Jews , Isa . 1. 5. Why should ye be striken any more ; or as Hosea : 4. 17. Ephraim is joyned to Idels , let him alone . They will have their lusts , and they shall have them : As I live , saith saith the Lord this iniquity shall not be purged till youdie : Sith nothing will prevail , I am resolved , saith God , they shall never hear an awakening soul-Searching Sermon more , never have a Correction or Conviction more till they go down to hell . Motive 5. Consider that the earnest cries tear , prayers of unbeleivers , when they comes to die , it will be in vain , fruitless and unsuccesful : though you speak in the anguish of your souls , and complain in the bitterness of your spirits ; when your flesh upon you shall have pain , and your souls within you shall mourn , it will be to no purpose . You that will not seek God betimes , and make supplication to the Almighty , that will not pray while you have time to pray , helps to pray , health to pray , encouragements to pray . Now God invites , you may have audience , and find acceptance ; your prayers in a dying hour , will be but the expressions of your fears and terrors , arising from the sence and nearness of your danger , when there will be but a step between your departing souls and the state of Devils . God seldom hears from some men unless trouble , sickness , fear , distress and anguish cometh upon them ; then pain will make them pray and how upon their beds ; and 't is but howling , not Praying , Hos . 7. 14. But will God hear his cry when trouble cometh upon him ? saith Job 27. 9. No , saith the Lord , I will not be enquired of by you , Ezek. 20. 3. Because it cometh from an evil mind , or stinking breath , proceeding from a corrupt , rotten , cursed heart , and then it must needs be abominable , Prov. 21. 27 , 15. 8. I will ( saith David ) wash mine hands in innocency , and then compass thine Altar ; for if I regard iniquity in my heart , the Lord will not hear my prayer , Psal . 66. 18. If God would not hear a Davids prayer , a man after Gods own heart , he will not hear a Devils prayer , nor the prayer of a Swearer , Sabbath-breaker , Drunkard ; he heareth not sinners that like and love their lusts . No , saith the holy God , though they seek me early , they shall not find me . Here note , That there is a two fold early , namely , Gods early , and mans early . Gods early is in the morning of our life , in the time of youth , then God cals and invites to come , Prov. 1. 24. Eccl. 12. 1. Mans early is in the evening , or at the end of life , or when man is high unto death , when pain , sorrow and anguish cometh upon him . In their afflictions they will seek me early , Hos . 5. last When fear cometh as desolation , and destruction cometh as a whirlwind , then shall they call upon me , but I will not answer , they shall seek me early but shal not find me , Prov. 1. 27 , 28. God will say to all such sinners , remember it , as Isaac to Abimelech , Gen. 26. 27. Wherefore come ye to me seeing you hate me , and have sent me away from you : Or he will say , as once to the Children of Israel , that cryed to him in their sore distress ; Go cry to the Gods which ye have chosen , let them deliver you in the time of your tribulation ; as for me , I will not deliver you , Judg. 10. 14. You have served the Devil , embrac'd the world , satisfied your lusts , joyn'd with mine enemies , go to the Devil , go to your lusts , to your wicked company , let them deliver , you in your distress : Now death and devilsare come for you , I will not own you , nor your prayers , your soul abhorred me & my soul abhors you , and your prayers , depart from me , I know you not . Motive 6. It s the great comfort of the godly mans life to hope , and know that he is fit for death . Whatever be their lot and Portion in this world , be assured it shall go well with them in the other world . Art thou in astate of grace , at odds with fin , and truly in love with Christ and holiness ? Be of good chear , go thy way , and eat thy bread with joy , and drink thy wine with a merry heart , for the bitterness of death is past . The king of terrors that had the power of death is conquered by the Lord of life . Terrible death that rides on the pale horse , is dismounted by thy dear Lord that rides on the white horse , under whose bloody Cross thou mayest see him disarmed , wounded and dead ; death that raigned from Adam to Moses , is now swallowed up in victory , Isa . 25. 8. I will ransoms thee from the power of the grave , I will redeem thee from death ; O death I will be thy plagues . O grave I will be thy destruction . The beleiving soul is dead with Christ while he lives , Rom. 6. 8 , and is delivered , not only from the damnation of sin , but the dominion of sin , and there is hope in his death : When he dyeth he shall die in the Lord , Rev. 14. 13. he shall sleep in Jesus , 1 Thes . 4. 14. his end shall be peace , Psal . 37. 37. This made the Apostle after his sad conflict Rom. 7. to triumph over the last enemy death , 1 Cor. 15. 55. Motive 7. If you should not prepare for death yet you will wish you had ( as many do when it is to late . ) You that are for making provision for the flesh , and so eagerly pursuing the world . When you shall be cast upon the bad of languishing , you will wish in the very torment of your minds and flames of horrour , that I had parted with my sin : O that I had been careful to please and honour God , and to get an interest in Jesus Christ ! then should I have now dyed the death of the righteous ; but this I wholly slighted . I prosecuted the world with might and main , and got so many thousands for my Posterity & I liv'd a merry and jovial life , but for my soul , for my eternity , things of infinite worth , I have done nothing , I forgat my soul . Now here 's the Messenger of death come for me , to imprison my body in the Grave , the Chambers of darkness , and to carry my soul I know not whither , I fear to hell : O that I had been wise to under stand this , to consider my latter end ! What would I now give to live but a few years more , to make provision for this soul , that must now enter the gulf of endless eternity . Motive 8. Consider the gaines will be exceeding great : As will appear by these following particulars . Would you haue sin as hell , and be more truly holy , Consider your latter end . This is most certain that all the evil antecedents , and dreadful consequences of death , spring and grow out of this bitter root ; what is it that wounds , stings , paines and kills ? what is it that brings Diseases & threatens death ? that murders the body , and that damns and burnes the soul ? What is that doth necessitate the to make use of Physick & Physicians whilst alive ? and bringeth thee to a Coffin and Grave when thou art dead ? is it not sin which thou embracest in thy bosom ? You poor , blind , deluded souls , as little and as lovely as sin looks in your wanton eyes , it is the Mother and Nurse of all your miseries , hacht in hell , the Devils spawn or excrement . He that committeth sin is of the devil , 1 Joh. 3. 8. This is that evil thing and bitter that hales death and hell at the heels of it , yea , that arms death , devils and hell against us . Were it not for this black , ugly , fierce , ouer and bloudy adversary , Law or Justice could not condemn us , Death could not kill us , Devils could not torment us , Hell could not burn us . Sin is the Traitor and Murderer of your immortal souls , and those nails that will shortly dig your Graves : & will you hug , hide and hold it fast ? Will a woman put that knife into her bosom , that hath kill'd or murder'd her dear Child or Husband ? no by no means , it must be broken and cast away for ever . Now Sirs , if sin be the enemy , use it as an enemy or murderer , kill it , take the sacrificing knife and cut the throat of it , or strike the heart vein , and let it bleed until it dies . Deal by it as Samuel by Agag , cut it in pieces . Did you think seriously of death and hell , you would hate it to purpose , and say , away to hell with it , from whence it came ; and it would put you upon a desire and earnest endeavour after holiness : Being expos'd to a dissolution , what manner of persons ought ye to be in all holy conversation and godliness , 2 Pet. 3. 11. But if you forget death , you will make dreadful work ; namely , your accounts greater , and hell the hotter ; you will increase your sin , and God will heap up wrath against the day of wrath . And if ever God sh●w mercy it will cost you dear , your souls must mourn , your hearts must break and bleed for sin ; for unless you repent , you will certainly be damned , Luk. 13. 5. 2. Would you speedily call off your hearts from the world , & lay up treasure in heaven , Remember your latter end : In the greatest affluence of worldly prosperity alwayes consider that you must die . Poor worldlings ! that make gold your hope , whose plottings and ploddings are for earth . If death and eternity were more in your thoughts , you would let go that in your affections which you cannot hold in your possession , and love that but a little that will be lost , and which you cannot love long ; Riches have wings , and they will be gone . Consider how little the things of the world will stand you in stead in the evil day : your gold and silver cannot keep you from diseases while you live , nor from hell after you are dead , Prov 11. 4. Psal . 49. 6 , 7. It falleth out with many of the great storers of this world , as it doth with a Sumpter Horse , who all the day carrieth a great treasure on his back , but at night it is taken from him , and he thrust into a foul Stable . So many wealthy worldlings that tire them selves to get and carry worldly treasure , when death cometh , it s taken , from them and they for their ill getting or ill using of it , are thrust down to hell : the rich man dyed , and in hell lift up his eyes . And if you would deaden your hearts to this empty earth , and look after a treasure above , a happiness beyond the grave , that shall last as long as your souls shall last ; think often of death , this would divert your worldly cares and projects . Remember from this day to your last day cannot be long , your Journey or Voyage is short , and a little Provision is enough ; neither Poverty nor Riches , but food convenient , is the desire and choice of a Citizen of Sion . Converse more with death , and be often looking into eternity , and thou mayest here ( as it were ) a voice speaking to thee , as God to Baruch , Jer. 45. 4 , 5. I will break down , and pluck up , and seekest thou great things , seek them not . Death is the great Leveller that will make all equal , and you that grasp the world most greedily , will find it but vanity , for all is vanity , is the language of experience , Eccl. 1. 2. 1 John 2. 17. When Samuel was to anoint Saul , he brought or directed him to Rachels Sepulcher , and to this end ( as is suppos'd ) namely , to suppress or prevent haughty , proud thoughts that might arise from that new and great preferment . And if the supposition be true , it is as if he had spoken thus . Saul , God hath highly honoured you , and I annoint you King : But remember , here lies the dust of that beautiful Rachel , and though you are , now King in Israel , yet you must be as Rachel , viz. laid in a Grave or Sepulcher , the thoughts of which is a very mortifying Meditation . You that have the waters of a full Cup , that wallow in wealth , and swim in worldly glory , to wean you from the world ( that your hearts may not be turned into Earth , and buryed before you are buryed ) keep fresh in your thoughts death and eternity , Job 14. 14. 3. Would you be deeply sensible of the sad and doleful condition of unbeleivers when they come to dye ? think seriously of your latter end . What will you do in the hour of distress , when God shall call for your breath , change your countenance , and require your souls , if you have made no preparation for death and Judgement ? Poor souls ! I would pity you with my very heart , to think how ignorant you are of your great concernment ; you eat , drink , sleep , buy , sell , and get gain ; but slight your souls , and do not consider of the evil day . We be unto him that is alone , that is alone in life , and alone in death , that hath no Christ to befriend him , or stand by him in that woeful day , that cometh to lye down in the death-bed without peace or pardon , who shall go into a Grave , and stand before the Ba without an Advocate to plead for him . It is most probable , you may have dife ferent apprehensions of yout selves and others in your dying hour ; so the nearer the object , the clearer the sight ; O sinners ! when the door of eternity begins to open ( as usually it doth to men dying ) you will have other thoughts of your selves , and other men . Here you ruffle it out , thinking your selves above , and better then others ; behold great Babel , said that proud person in his Princely Palace ; but when pale death appears , it will pull down those Peacocks feathers , and cause their crests to fall . Now the world shines and sparkles in your eyes , which makes you judge and think that nothing but Riches , Honor , and Greatness can make you happy , then it wil appear ( the pant being off ) to be an empty nothing . As for the pure ●n heart , who mourn for sin , and mind itheir soules above the world , who are scorn'd , jeer'd hated , being look'd upon as a company of poor , pensive , sneaking , besotted fools , will then be adjudged the best , wisest , and happiest men on earth . Now sin is excused , and called a light and little thing , for trick of youth , but then it will have at black and dreadful face and feel more heavy then lead , taste more bitter then death it self . Now the Damned and cursed Crue , are your brave Boon companions , and bosom friends ? but when you are come to your dying groanes , and cold sweats , away with them , their sight is terrible : But know , that you who have been companions in sin , must be companions in sufferings , and lye down together in everlasting chaines and flames ; you shall be fettered and bound together and never part any more for ever . Now an interest in Christ , and a life of holiness is little valued , and every lust and triffle preferred , then a world , a world for a Christ ; forty thousand pound for a good Conscience , cryed out a wicked wealthy worldling , when dying and passing into eternity . 4. Would you expedite your Repentance , try your state , and make all ready for the other world ; think upon this last enemy , the King of terrors , that will ere long terminate your dayes , and then all your opportunities will be gone for e If the thoughts of death , especially the second death , did but influence your hearts , and penitrate npon your Consciences , you would easily be perswaded to cast away your sins : namely , to cut off a right hand , or pluck out a right eye , and to rent your hearts to mourn in secret , to afflict your souls and to put your mouths in the dust if so be there may be hope , Lam. 3. 28. 29. We see that men in a journey if they think they have daly enough , they are slack and slow enough ; but if they see but a little time , they will make speed . If a man must do the work of a whole day in half a day he will make hast : Repentance is not a work for a day , though a daly work , our whole life is little enough to compleat and perfect it . As long as we sin , we must mourn , while we provoke the Judge ; we must plead guilty and sue our out pardon with Ropes a bout our necks , and smiting on our breasts ( and if it might be ) with tears of blood . And the great things of death and Judment will prepare and prompt you to do it suddenly ; for when the day is gone , the night comes , and the Grave and Hell have shut their mouths upon you , what can be done ? Eccles . 9. 10. 5. Would you pray more frequently ? more fervently then ever you have done , remember you must dye . The Monuments and Statues of the dead ( as one notes ) are made in a praying posture , viz. kneeling , and with hands lifted up to heaven ( as if the remembrance of them now dead ) should teach us our duty , what we must do whilst living . One that was wont to pray often in a day , being asked why he spent so much time in prayer , gave no other answer , but this , I must dye , I must dye , An awakening apprehension of a mans entrance upon an endless state , and a speedy approach before the holy God , will make him pray , and that importunately . If there be in the Family a Husband , wife , or Child near unto death , almost every one that cometh about the bed will be lifting up hands , and putting up of prayers , and then you cry out , send speedily for some sober , serious Minister , or for some solid , savoury , praying Christian , to commend his sad case to God ; The young man that lately suffered for Murder , who came into Newgate as ignorant of God , as the horse or the Mule , and as sensless of his soul as a stock or a stone , was by the acxcess and application of Ministers to him , convinced of his desperate case , and through the grace and blessing of God upon his appointed means he seemed so deeply sensible of the dreadful hazzard of his precious soul , that he did with so much brokeness of heart confess his sins , pray , and plead with God in Christ for pardon , even to the wonder and amazement of those Ministers and Christians who where present . And he being asked how often he prayed , answered five or six times a day , and it was with such meltings , and multitudes of teares , that did move the very bowels of the Auditors ( and as they said ) turned them into tears . Thus you see how a powerful conviction of death and judgement may prevail upon the heart , to make them cry to God , that never prayed before . As for you that can lye down at night , rise up in the morning and go about the world without secret or family prayer : I must tell you that you have but slight , if any thoughts of death and eternity and no sence of , or regard of your everlasting condition , which is a sad symptom of a Christless state . 6. Would you do good to others , to their bodies and to their souls , consider you must dye , for after death you will be utterly incapacitated of doing any thing . The wise man speaking of the season of doing , and of the vicissitudes of mans life , namely , that there is a time to be born , and a time to dye : and he having observed the issues and changes of providence that hath made every thing beautiful in its season , concludes that it is best for a man to do good in his life , Eccles . 3. 12. As we have therefore opportunity ( saith the Apostle ) let us do good to all men , Gal. 6. 10. When it is in the power of thine hand to to do it , Prov. 3. 27. Sirs , the real thoughts of death will prompt you to give a portion to six and also to seven , and that in season ; for when death comes , all is gone , then it s no more in power of thine hand to do . Did you now beleive and consider , that you must dye , and give an account to God , the great Landlord and Donor of all your good things ( great Reciepts , having great accounts ) you would not contract your hearts , and shut up your bowels against those many miserable objects , who are so often in your view . Now , that you may be like sheep , and not like swine , be good in your life ; and let your acts of mercy be distributed in the morning , the fittest season to sow this seed ; therefore speedily draw out thy soul to the hungry , before death separate thy soul and body , for with such sacrifices God is well pleased , Isa . 58. 10. Heb. 13. 14. 7. Would you get and keep sincerity ( a precious Pearl indeed ) think often of death and judgement . Then it will be tryed , then it will stand you in stead . Sincerity ( the Scripture persection ) is the best of a Christian , the grace of every grace , for faith unfeigned , and love in sincerity , are the very nerves & sinews of Christianity , The next best to the precious blood and righteous of our glorified Redeemer , ( to plead for us at the hour of death , and in the Court of Heaven ) is truth in the in ward parts , Isa . 38. 3. To be a mourner in Sion is matter of solace , and real comfort , but to be a sinner in Sion is sad , and it will be a matter of torment . A Judas among the Apostles , a Devil in Samuel's Mantle , is a Devil indeed . The sinners in Sion are afraid , and cause enough ; for to live and dye a hypocrite is most dreadful , because hypocrisie will certainly bring you down to hell ; yea , the hottest place of that devouring fire , and everlasting burning , shall be the Hypocrites portion , Isa . 33. 14. Mat. 24. 5. 8. Lastly , would you redeem your time , and be greedy of getting grace in the day of grace , for the present , spiritual , and eternal salvation of your souls ; think seriously of your end . You sleepy secure souls ! did you consider that the night of death will come certainly , and may come suddenly , you would work while it is day , and not be so mad as to put off beleiving , repenting and soul afflicting-work , self-trying and approving work , until the evil day of old age , a sick bed , or dying pangs seize upon you . Consider , a death-bed repentance is seldom had , and seldom good , or a sick-bed repentance is seldom a sound , but often a sick repentance . Now if you would imitate your Lord , to work while it is day , remember you must dye , John 9. 4. Directions and helps to consider of your latter end . Direct . 1. Search diligently to find out what it is that keeps you , and the serious thoughts of death and eternity , at so great a distance , and cry mightily to God and speedily to remove it : If it be either Ignorance , Atheisme , Unbeleif , Sensuality , Earthly-mindedness , or Security , be deeply sensible of it , and set Prayer to work , pour out thy very soul to God with greatest fervour and importunity . Say as Meses , Who knoweth the power of thine anger ? even according to thy fear , so is thy wrath : So teach us to number our dayes that we may apply our hearts unto wisdom , Psa . 96. 11 , 12. Sirs , 't is spiritual wisdom will cause you to consider ; then cry after knowledg , and lift up thy voice for understanding , Prov. 2. 3 , 4. For she is thy life , Prov. 4. 13 , it s as much as thy life and soul is worth . Then enter into thy Closet , and fall down upon thy knees , and pray to God in the name of Christ for spiritual wisdome : we must seek it . Ezek , 36. 37. And god will give it , James 1. 5. Beg more then for thy life , for a truly wise and awakened heart , withou which the great concerns of God , and thine Immortal soul be for ever neglected . Direct . 2. Diligently and faithfully use and improve the most awakening means which have a tendency hereunto . 1. Set your selves under a powerful , faithful and soul-searching Ministry , who make the conversion of souls their main business : A lazy sleepy minister is nor like to waken a secure sinner , the conviction and conversion of souls is , not the mark they shoot at . Resolve to hear , have countenance , and encourage those that grapple most with the conscience , and earnestly endeavour to drive and draw soules to Jesus Christ , by setting the blessing and the curse , life and death before them . Conviction leads the way to conversion , as the needle to the thread : what 's a plaist●r worth , where there is no wound ? 't is the broken bones cry out for help , the whole need not the Physitian : General , overly preaching , is like the sword in the scabbard , that doth not cut or wound , or like Physick in the bottel that doth not penetrate or work ; but plain , particular , convincing preaching ( such as Nathans to David , or Peters to the Jews 2 Sam. 12. 7. Acts 2. 36. ) is like the sword in the bowels , or Physick in the body that will pain to purpose . Those Preachers that have no faculty of reproving , and convincing sleepy secure sinners , are like a company of drone Bees , that have lost their sting , being good for nothing . But they that have the charge of so many Golden Fleeces should sever the Wheat from the Chaff , the Sheep from the Goats , the precious from the vile and in so doing we shall be as God's mouth , and free from the blood of all men . O then , let this dreadful and amazing Doctrine of death and judgement , be more frequently and effectually preached , that souls in peril , near run , may see their sin and danger , and flye to Christ as the only refuge ; knowing the terrour of God we perswade men , 2 Cor. 5. 11. Mat. 3 , 7. 2. Converse with the best Christians , viz. them that are grave , sober , solid , savoury and sound in faith : Such as make Religion their great business , who love to speak of God , and of the world to come , and by whose counsel and example you may be stir'd up , and perswaded to repentance and holiness , to consider of death and judgement , These were Davids excellent ones in whom he did delight , and made his companions , Psal . 16. 3 119. 63. 3. Read the best Books , and those that treat of death and judgement , but especially the word of God. There are the pure , Chrystal streams and richest Mines ; in this field you will find the Pearl . Let the word of God dwell in you richly , be not ignorant of any part of it , but be sure to accquaint thy self with those Scriptures that speak of the shortness of life , the certainty of death and judgement , heaven and hell : Read the Book of Job , and the twelfth Chapter of Ecclesiastes , Psal : 39. Psal . 90. And let me desire you to be often urging upon your hearts some of those Scriptures that set forth the dreadfulness of that place of torment , that will be the portion of all that forget God , and make no provision for their precious souls : Some few I have here set down , which I desire you would all consider , and apply . Vpon the wicked he shall rain fire and brimstone , and a horrible tempest , this shall be the portion of their Cup , Psal . 11. 6. We be unto the wicked , it shall go ill with them , Isa . 3. 10. He shall cast them into a furnace of fire , there shall be weeping , wailing and gnashing of teeth , Matth. 13 42. Isa . 33. 14. 66. 15. Matth. 25. 41. Luk. 16. 25 , 26. 2 Thes . 1. 8 , 9. Rev. 6. 8 , 16 , 17. Direct . 3. Make conscience of setting apart a little time every day on purpose to think of your latter end . Do it so frequently , until death and you become familar ; ever and anon put thy self into a posture of dying , converse with thy winding sheet , Coffin , Grave , let thy great change be so upon thy heart , that thou may'st every morning or evening walk a turn or two with death : Remember , however it be with thee now , thou mustere long be gasping and groaning for breath upon thy dying bed , and grapple with the King of terrours , and in a moment go down to the Grave , and shall come up no more , Job 10. 21. If thou shouldst affect thy heart with thoughts of thy latter end , go down to Golgotha , and think upon those dry bones , & putrified bodies , and there revive the memory of your departed Relations Husbands , Wives , Children , Friends , Neighbours , and look beyond the Chambers of the Grave , converse with those miserable departed souls , give the prisoners of the pit a visit . Meditate on the raging furious flames , that dismal darkness , smoak and stink of the botomless pit , the screeking of the damn'd and roaring of the devils , the heart piercing complaints for water to cool their scorching tongues . And when thou dost think upon those millions of souls that are hanging up in hell , reflect upon thy sels ; and expect thy turn speedily . Suppose every day thy last , every meal thy last , every journey thy last , every duty , Sacrament , Sermon , thy last . And when the Lords day cometh , think with thy self this will be the last spiritual market , that I shall have to buy the spiritual Oyl of grace and to provide for the Bridegrooms coming ; after this day is ended , I may never more hear the Lord Jesus speak to me by the mouths of his faithful Ministers , never be invited to come to Christ , or to beleive , repent , part with sin , and accept of a pardon more , and so demean thy self every day , and in every duty , as if thou should'st be called to Gods Bar , and give up thine account at night . In all thy thoughts , words and actions , say to thy self , would I do thus , and thus , viz. would I eat , drink , sleep , converse , buy , sell , preach , hear , pray ; or worse , if I certainly knew this day would be my last . O let that Motto , Memento mori , which some carry in their Rings , be engraven on your hearts , it being the great concernment of our lives . This is that which God people , and some of the heathen too , have been careful to remember : King Asia made his Sepulcher in his life time , 2 Cron. 16. 14. and some in their Gardens , and places of solace and delight , as Joseph of Arimathea , John 19. 41. And some of the Heathen were wont to walk among the Graves , to put them in mind of death ; some have had their Graves alwayes before their Gates , other a dead mans skul presented every day at their Tables ; and shall we that beleive the doctrine of the other world , put off the serious thoughts of death ? Solomon adviseth us to go to the house of mourning , telling us it is better because the living will lay it to heart . When you hear the tidings of the death of your Friends , relations , or Neighbours , go thither , though not personally , yet contemplatively , in your minds & thoughts , go , and put your selves in their stead . And think thus , a living man or woman is become a dead Corps , or cold clay , the soul is gone to its everlasting habitation ; but to what place whether to be comforted or tormented , who can tell ? If he were a godly man , he is certainly gone to heaven , if thou art such a one , thy soul will shortly be with him : but if an ungodly man he is certainly gone to hell , and now among the Devils : and if thou art such a one , thou shalt erelong be there too . 'T is true the dead can have no thoughts of the living : but the living ( saith Solomon ) know that they must die . And you that are young , when you hear of the death of a lively lusty young man , or alovely beautiful young woman , stop , reflect , and consider , may not this be thy case O man , woman , or child , in a very little space . I shall say no more by way of direction , only desire you to review the particulars before mentioned ; and you that are Parents and Masters of Families , who make conscience of looking to the souls of those committed to your charge , may cause your Children and Servants to learn by heart the particulars I here set down . 1. That it is most certain an end will be . 2. At our latter end all things in this world will be gone for ever . 3. All the pleasures of sin will be gone , and leave nothing but a sting . 4. That only which is eternal wil stand us instead . 5. Consider which of the two eternities are you going towards . 6. We are all near our everlasting habitation . 7. You know not how suddenly , or unexpected your end may be . 8. When death comes , your souls are stated , your eternity is cast . 9. 'T is a dreadful and amazing fight , to see a Christless soul breathing out his last . 4. Vse May be of comfort to the poor people of God , who through fear of death are all their life-time subject to bondage . Let not you hearts be trobnled , fear not , neither be terrified because of this King of fears : But cheer up your spirits , and comfort up your hearts with this , that death as terrible as it is to the wicked , cannot hurt you . The day of your death will be better then the day of your birth , and thereffore death is put into the Beleivers Inventory , and reckoned amongst his priviledges , 1 Gor. 3. 22. Death will be gain to the Godly man , viz. an out-let to all his present misery , and an in-let to endless glory , Then the truely penitent , perplexed wearied soul shall be perfectly free from the power of Satan the firy darts , and dreadful temptations of that unclean spirit . Then the old Serpent for ever will be under their feet . Then the body of death shall be put off , and the in dwelling of sin , that natural fountain of corruption will be perfectly dryed up . You shall never complain of vain thoughts , or hard hearts any more : Never doubt of the truth of grace or favour of God more ; The beleiver shall then be with Jesus Christ ; the day of his dissolution will be the day of his Coronation , he shall then receive the Crown , and sit down on the Throne , and enter into his Masters joy , which is fulness of joy , and pleasures for evermore . Object . I sometimes think of death , but the thoughts of death and judgement are very terrible ; I fear I am not fit to die , how shall it be known ? Answ . There is a habitual fitness for death and an actual fitness for death . Every graciously upright man or woman in the world that fears God in truth , is habitually fit to dye , so prepared for his great change , that the sting of death , or second death shall not hurt him , having past the the strait gate , shot the gulf , he is out of danger . As soon as a man is in a state of grace born again , made a new creature , and by faith united unto the Lord Jesus Christ ; God is reconciled , his person justified , his sins pardoned , and recorded in the Court of Heaven , though his pardon is not brought down , transcrib'd and seal'd in the Court of his own conscience . The truly converted soul is Gods special favourite , and shall lodge in his bosom , and never more be out of his favour : 't is true , heaven may be out of sight , God may frown , but will never condemn . There is now no condemnation to them that are in Christ , Rom. 8 1. If any man sin , we have an Advocate with the Father , Jesus Christ , the righteous , 1 John 2. 1. Who shall lay any thing to the charge of Gods elect , it is God that justifieth , it is Christ that dyed , Rom. 8. 33. 34. Quest . When is the godly man actually prepared for death ? Answ . When his spiritual estate is well setled , viz. all made sure between God and his soul : particularly , 1. When a man is truly conscious to himself that he hath sincerely , and with much brokeness of heart repented of all his known sins committed before or after conversion , so that there is no fresh or former guilt remaining on him . This godly sorrow , is the godly mans pleasure , he delights to be sowing in tears , loves with his soul a wet seed-time ; for they that sow in tears , shall reap a harvest of joy , which is a time of refreshing rom the presence of God , compare , Psal . 126. 5 , 6. and Acts 3. 19. 2. When sin is so great a bur den , that he is weary of this body of death , and willing the infected house should be pulled down , that the Leprosie might be cured , that so he might never sin or offend his Father more . The serious thoughts , and sence of which is a heavy burden , and matter of greif , that makes him groan and complain . We in this Tabernacle do groan , being burthened : and O how , bitterly did St. Paul. complain Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death ? He had been in deaths often for the sake of his dear Lord , but this death , his body of sin , troubled him more then any : It was so great a burden to holy David , that he felt it in his very bones , Psal . 38. 3. 3. The godly man is fit to dye , when the work of grace is perfected , and his Generation work ended . When the beleiving soul hath his Vessel full of Oyl , and the Wedding garments of the glorious Righteousness of Christ about him , then he is a Vessel of honour prepared unto glory , Rom. 9. 23. wrought for the self same thing , 2 Cor. 4. 5. and made meet , or fit for the inheritance of the Saints in light , Col. 1. 12. The ship that 's laden or fraugthed , is fit to put to Sea , and to sail from hence , or for it s appointed Port. The labourer is fit to receive his wages when he hath done his work ; so when the heaven born soul hath faithfully served his Generation , and done the work in his Place , Calling , and Relations , for which God sent him and intrusted him ( though the best fall short , being in some degrees unprofitable servants ) then is he fit to welcome death , though to the flesh it s the Kings of terrours . When the godly man , liveing or dying , can apeal to the heart-fearching God , as Hezekiah did , Isa . 38. And say , I have finished the work which thou gavest me to do , John 17. I have finish'd my course , and there is laid up for me a Crown of righteousness 2 Tim. 4. 8. this makes him fit and willing to depart to be with Christ . When sin is pardoned , and the pardon sealed , i e when the clamorous noise of the guilt of sin in the conscience , is calmed and silenced , by the blood of sprinkling , and his evidences for heaven , bright and clear , so that his better country is within view , and the gate of glory wide open , namely abundant entrance into the everlasting Kingdom of our Lord and Saviour Jesus Christ , 2 Pet. 1. 11. Lot had a mind to prolong his time in Sodom , it was , a goodly City and he was not well assured wither to go , when he had lest it . But when the gracious soul his assured of a better state , a better life , that 's hid with Christ in God , so that he can say , as once an eminent godly man dying : I shall but change my place : I shall not change my company : He may then ( being seal'd to the day of Redemption ) long for his dissolution . 5. When the heart is weaned from , and weary of this evil world and so enflam'd with love to Christ , that it cannot live without him , or be absent from him : Having tasted of the Grapes of Eshcol , he must go to Canaan to see the good Land , that goodly Mountain . A foresight or glimps of the sweetness , beauty and glory of the Lord Jesus , will cause most vehement longing to be with him . Now let thy servant depart in peace for mine eyes have seen thy salvation . For this we groan earnestly . And O how confidently , quietly , and comfortably may such a soul entertain the thoughts of death , that hath sincerely repented of all sin , and to whom sin is so greivous a burden , that he would dye to be rid of it . And whose soul is ●●l'd and fraughted with grace , and assured of glory , and his heart sent as a Harbinger to Heaven before him . And indeed a serious and hearty consideration of our eternal state would provoke us to press earnestly after all this . To close up all , let me ask you ( as in the presence of the great Judg of quick and dead , at whose dreadful tribunal you must all shortly stand ) these following Queries . Quer. 1. First , Whether a seasonable preparation for death and Judgement , viz. how you may escape Hell , and come safe to Heaven , be not the most urgent and important business , that you have in all the world ? Let your conscience judge and determine . Quer. 2. Are not they in a very happy condition , that do believe , repent and turn to God with their whole heart ? who by living a life of grace , are truly prepared for death , and out of the dreadful hazzard of loosing Heaven ? Rom. 8. 1. Psal . 37. 37. Quer. 3. Is it not possible that you being yet on this side the Grave and Hell , may prepare for this evil day ? were you resolv'd upon it , would be done : you have often intended it , promised it ; when shall it be ? none but the Devil , and your flesh will stop and hinder you . Quer. 4. Do you firmly beleive the things here will fail , that death will come , that sin that accursed thing will sting , and that the impenitent sinners case at the hour of death wil be sad , and very desperate : Let me say to all such , there is not a night you lye down upon your beds , but you run a very great hazzard : If death should call and you not ready , you must go , though you be ruin'd to eternity , Matth. 25. 10 , 11 , 12 , 16 , 22 , 23. Quer. 5. Have you so liv'd , as to be fit to lye down in a Grave , to rise again , and stand before God who is a consuming fire ? Do you know your selves in a state of grace , that you are new born , that your evidences for heaven are clear and certain ? is your work done ? do your Lamps burn ? and have you a well-grounded assurance , that you are in the Number of those , to whom death will be a priviledge ? Phil. 21. Quer. 6. Can you chearfully , and without dread , entertain the thoughts of a dissolution , and of leaving all your earthly and sensual delightes ? Suppose the dreadful Judge should at this instant send death into this place , with the names of five or six of you in his writ or forehead ; and death should say , you , and you , this man , and that woman , must go along with me . I have received a comand from the great and terrible God , ( who hath the power of death and of hell ) to bring you young man , young woman , this day or night before the Judgement seats I have often warned you by sending my Deputies , and and that this ten , twenty or forty yeares , every Coffin , every , dead Corps or Grave you have seene , was so many intimations of my coming . Now ( saith death ) I am come , look here upon my commission , see my dart , and my sting . This dart must kill the body , and send thy soul unto eternity . I command thee this moment to bid adieu to and take thy leave of Friends , Relations , Houses , Lands , pleasures of sin , once for all . Thou shalt never see or jnjoy them more , Luke 12. 19. 20. O how can you think of your dying , the worlds burning , the trumpers Sounding , the deads rising and staunding at the Bar , and not fear and tremble ? You Sons and Daughters of pleasures ! did you consider what horror and astonishment dogs you as the heels , which will inevitable come upon you , as travel on a woman with child , you would not say unto God , depart and treasure up wrath , lay up scoorges and scorpions for your distressed souls against the last day . Quer. 7. Let me ask you that pass for Saints , and hope for Heaven whether your consciences in secret do not tell you that you have made poor preparation for it ; yea , it may have done less for Heaven then many that are now in hell . You say you must dye and come to judgement ; but how stands the case as to the other world ? If you look downward to this world , it s well ; but how is it within with your precious soul ? Do you beleive that Atheists , Unbeleivers , Drunkards , Swearers , Murderers , Thieves , Persecutors , Lyars Sabbath-breakers , Adulterers , worldlings , are going swiftly to hell ? Do you beleive that Christs flock is little , and not fear your selves ? Do you think that Esau , Judas , Ahab , Agrippa , Herod , Simon Magus , the foolish Virgins are in hell , and yet confident of your going to heaven ? These have out done many of you , Esau wept and cryed for the blessing , Heb. 12. 17. Ahab humbled himself 1 Kings 12 , 29. Herod did many things , and heard John joyfully , Mark 16. 20. Agrippa was almost a Christian , Acts 6. 28. The Scribe was not far from the kingdom of God , Mark 12. 34. The foolish Virgins were not prophane , they took care to trim their Lamps , and knock at the door . Now what sins have you lest ? what grace have you exercis'd what duties have you performed ? and how ? Take heed you be not deceived ; Strive to enter in at the strait gate , for many will seek to enter in , and shall not be able , Luk. 13. 24. Quer. 8. 4. You having so many warnings , time and means to prepare for death & judgment , and will not , who will pity you when you perish ? God will not , Prov. 1. 26 , 27. Christ will not , Luke 19. 27. Angels , Saints , Ministers will not , all will say , away with them , let them be damn'd . And O what a killing and amazing sight will Christs coming in the clouds be to all that either denied his coming , or who would not prepare for it . His incarnation was terrible , Matth. 2. 3. His Crucifixion was more terrible , Luk. 23. 44. 45 , 47. 48 , But his being on the tribunal , will be most terrible . Then shall the tribes of the earth mourn , Math. 24. 3. And men cry to the rocks and mountaines to fall on them , Rev. 6. 15 , 16. When they shall see so many thousands and millions of men and women dragged down with all the Devils of hell , to that burning lake of fire and brimstone . How will they then mourn for sorrow of heart , and howl for vexation of spirit , and with bitterness of soul wish they had never heard of Christ , that they had been born among the Heathen or never had a being or enjoy'd a life of pleasure upon the Earth ! How will the wretched sinner beat his breast , pluck off his hair , tear his bowels , crying out ( when he sees all hope is gone ) O that I had now no soul ! or that this immortal soul were mortal ! that I might now dye and breath no more ! or that my sentence might be but to lodge with Devils in this burning lake ten thosand years , that so I might not remain in a state of banishment from the face and presence of God to all eternity . O then pray ! that serious thoughts of death may be alwayes upon thine heart , and whethere thou goest let them go , and where thou lodgest let them lodg that thou mayest speak of it to thy Children , and Family , when thou sitttest in thine house , and when thou walkest by the way , and when thou lyest down , and when thou risest up . O let these great things of death and judgment , be bound as a signe upon thine hand , and write them upon the posts of thine house and on thy gates : that they may be always before thine eyes and for thy good alwayes ; that thou may'st beware least thou forget the Lord thy God , and the everlasting concernments of thine immortal soul and gods anger be kindled against thee , and destroy thee suddenly with a mighty destruction . Consider now what I have spoken , and the Lord give thee understanding in all things , 2 Tim. 2. 7. Which is that God wisheth in the Text : O that they were wise , that they understood this , that they would consider thrir latter end , FINIS . Notes, typically marginal, from the original text Notes for div A40356-e240 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tempus , spatium temporis : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est opportunitas . Qui quid atotiis retro est , mors tenet : Sen. in . Epist . Prov. 22. 6. Luke 13. 24. 1 Cor. 9 24. 25. Eph. 6. 12. 1 Tim. 6. 12. Schola crucis est Schola lucis . Luth. Ps . 94. 12. Math. 4. 16. 2 Tim. 1. 10. Ezek. 13. 8. Rom. 5. 8. Isa . 61. 1. John 6. 16. Tempus acceptum , or tempus acceptabile : Bez. in loc . Quodoffertur gratia ex gratia Dei est , qui sua contuit rebus omnibus momenta , ut oblatam occasionum arripiamus . The youth that lately was hang'd for murdering his Fellom Servant , confess'd that his Sabbath breaking made way for all his other prodigious sins . Tempus non potest Deo consecrari , nisi quo modo redemptum . Calvin in loc . * Punctum est quod vivimus , & puncto minus . Nonexignum temporis habemus , sed multum perdimus . Sen. Enigua pars est vitae quem nos vivimus . 
A77642	----	Scripture-redemption freed from men's restrictions: being an answer to a book lately published by Mr. William Troughton (who stiles himself a minister of the gospel at Onlep in Leicester-shire) intituled, scripture-redemption restrained and limited: as also the substance of several conferences and disputes had in England, Wales, and Scotland, with Mr. Heath, Mr. Bartley, Mr. Powel, Mr. Sam. Rutherford, and Mr. James Wood, two rectors of the university of S. Andrews, and many others, about the death of our most dear redeemer, and the controversies which are the constant concomitants of it. Together with a brief reply to Mr. Troughton's rayling accusations in his introduction. By J. Brown, sometimes of Orial Coll. in Oxford, afterwards a priest of the Church of England, and vicar of Tenbury in Worcester-shire; but now through mercy a preacher of the faith which once he destroyed. Browne, James, 1616-1685. 1653 Approx. 359 KB of XML-encoded text transcribed from 70 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A77642 Wing B5022B ESTC R230501 99896389 99896389 154114 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77642) Transcribed from: (Early English Books Online ; image set 154114) Images scanned from microfilm: (Early English books, 1641-1700 ; 2399:3) Scripture-redemption freed from men's restrictions: being an answer to a book lately published by Mr. William Troughton (who stiles himself a minister of the gospel at Onlep in Leicester-shire) intituled, scripture-redemption restrained and limited: as also the substance of several conferences and disputes had in England, Wales, and Scotland, with Mr. Heath, Mr. Bartley, Mr. Powel, Mr. Sam. Rutherford, and Mr. James Wood, two rectors of the university of S. Andrews, and many others, about the death of our most dear redeemer, and the controversies which are the constant concomitants of it. Together with a brief reply to Mr. Troughton's rayling accusations in his introduction. By J. Brown, sometimes of Orial Coll. in Oxford, afterwards a priest of the Church of England, and vicar of Tenbury in Worcester-shire; but now through mercy a preacher of the faith which once he destroyed. Browne, James, 1616-1685. [16], 119, [1] p. printed by J.C. for Will: Larnar, at the signe of the Blackmoor neer Fleet-bridge, London : 1653. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Troughton, William, 1614?-1677? -- Early works to 1800. Redemption -- Biblical teaching -- Early works to 1800. Dissenters, Religious -- Controversial literature -- England -- Early works to 1800. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2008-07 John Latta Sampled and proofread 2008-07 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Scripture-Redemption freed from Men's Restrictions : Being An ANSWER TO A Book lately published by Mr. William Troughton ( who stiles himself a Minister of the Gospel at Onlep in Leicester-shire ) INTITULED , Scripture-Redemption restrained and limited : As also the substance of several Conferences and Disputes had in England , Wales , and Scotland , With Mr. Heath , Mr. Bartley , Mr. Powel , Mr. Sam. Rutherford , and Mr. James Wood , Two Rectors of the University of S. Andrews , and many others , About the death of our most dear Redeemer , and the Controversies which are the constant concomitants of it . Together with a brief Reply to Mr. Troughton's rayling accusations in his Introduction . By J. Brown , sometimes of Oriel Coll. in Oxford , afterwards a Priest of the Church of England , and Vicar of Tenbury in Worcester-shire ; but now through mercy a Preacher of the faith which once he destroyed . YE are my witnesses , and my servant whom I have chosen , that ye MAY know and believe me . Isai . 43. 10. London , Printed by J. C. for Will : Larnar , at the signe of the Blackmoor neer Fleet-bridge , 1653. To all those precious souls who receive the Gospel , and follow the Lord Jesus in the way of righteousness , to whose view this small Treatise shall by providence be presented , Increase of all spiritual riches from the Father of mercies , are unfeignedly desired . IT is no new thing ( blessed souls ) for the God and men of this world to call the sweet , saving , and most soul refreshing doctrines of the Gospel * Heretical opinions : and the way of God ( even that way of Worship which Christ and his Apostles walked in ) Heresie ; that so , by raising foul ( though false ) reports against the Truths of the true and eternal God , they and their false Merchandise ( corrupt Doctrines , I mean ) may seem fair in the eyes of their followers . Let it not then seem strange to you , neither be discouraged , if it be so in our generation : but as our God hath imparted to you a great measure of the knowledge of his love in the Lord Jesus , let it be your care , I beseech you by the mercies of God , to walk worthy of the Lords love in all well pleasing , and abounding in every good work ; that you may shine as lights in this world , and ( in the world to come ) as the sun in the kingdom of our Father , for ever and ever . You have known and believed the love of God to your souls ; you know and are assured by the Scriptures , that Christ died for you ; when other poor creatures going about to prove it by their qualifications ( a most inconstant and crooked rule ) are ( oft-times at least ) very uncertain whether Christ died for them ; and so through the instability of their sad minds , either hurried away by dangerous presumption , or hurled into deep despair , and other soul-distracting distempers . Their condition I much commiserate , having my self been somewhat buffeted by Satan under it : for at best , they are frequently tossed to and fro by doubts and fears , whether ever God gave his Son to lay down his life for them , and so are kept from the enjoyment of that abiding consolation which you partake of , by believing what is plainly written in the Word of Truth , and rejecting the dark consequences and deductions of men . Oh pity those that are ignorant of that truth which you are acquainted with , endeavour to impart it to them ; but despise them not , in that you know Christ died for them . Be not weary of well doing . The Lord is at hand : and if you persist in holiness , he will requite your short pains with everlasting pleasures , and your work in the day of grace with an eternal and exceeding weight of glory . And now ( brethren ) I commend you to God , and to the word of his grace , which is able to build you up , to make you wise unto salvation , to make you perfect , and throughly furnished to every good work ; desiring the Lord of glory to preserve you blamless in body , soul , and spirit , till he appears the second time without sin unto salvation ; that you may be presented faul●lest before the throne of his glory with exceeding joy , and be made partakers and possessors of that rich and glorious Crown , and those precious promises which now by saith and patience we inherit : in which most blessed state , I trust on the Lords day to meet you ; and in the mean space , whilst the Lord holdeth my soul in life here , shall remain , Your faithful servant and brother ( though unworthy ) in the way and work of Christ , J. Brown. To all the people in the world who shall peruse this plain Discourse , especially such as setting their faces towards Sion , have their souls sadned through the uncertainty that is in them , about Christs dying for them ; the Author sincerely wisheth those cordial consolations which which flow from the knowledge and acknowledgment of the Truth in this point , according to the Scriptures . KNowing by sad experience what a miserable condition they are in , who are ignorant of the love of God ; and how chearfully they are drawn out to serve him , who know and are assured that he gave his Son to be a Propitiation for them ; I have here presented to each impartial Reader a familiar Discourse concerning the death of our Redeemer ; wherein I shall , by the help of Jehovah , prove , 1. That Jesus Christ did die for all and every man. 2. How far this extends to all , or what he hath done for all men dying for them : and this I shall do by the express Word of the Lord , as it is ministred to us by his own Spirit , without sophistical Syllogisms , dark Deductions , Consequences , and Inferences , ( the onely proofs of those who assert the contrary . ) 3. I shall also , by the assistance of the Lord , produce the reasons which I have found in the Scripture , confirming this truth . 4. I shall ( as I have met with them ) answer the Objections brought against it . 5. I shall make some Application of the whole ; wherein I shall take opportunity to shew the soundness and profitableness of this Doctrine , the sad consequences and absurdities of the contrary , and endeavour to discover some reasons why so few receive it , and why there is so great opposition made against it . I confess they lie deep ; but the Lord in time will help us to a more full manifestation . The occasion of my undertaking of this work , was partly from a nameless Paper received from some Parish Ministers living about Bishops Castle in Shrop-shire ; to which because I knew not to whom to write , I was not careful to return any Reply . But especially from the reading of ten printed Arguments set out by one M. Troughton , ( though suckt from others ) together with several Conferences had providentially with many learned men ( as they are accounted ) in England and Scotland , about the death of Christ , and the controversies which are the constant concomitants of it . My resolution is to be plain , without Rhetorical flourishes , and the wisdom which man teacheth . The glory of God is that which I chiefly aim at , ( my conscience bearing me witness ) and next that , the comfort of doubting , and convincing of obdurate spirits . I would intreat the Reader to survey this Work twice , before he censure once ; to try what is here laid down by the Word of God , and hold fast what is good : for that blessing thou findest in it , let Jehovah have the glory ; which I again assure thee is the earnest desire of him who is A servant of Jesus Christ , and his Saints in him , and of all his fellow-creatures as he may in the Lord , J. B. The Answer TO Mr. Troughton's Introduction . WHat the wonder-working Jehovah hath spoken of old by his Servants the Prophets is in these our daies fulfilled : He doth his work , his strange work , and bringeth to pass his act , his strange act . The wisdome of the wise-men doth perish , and the undering of the prudent is hid . It is a marvellous work , and a wonder to see , how they who teach the precepts of the Lord by the precepts of men , are taken in their owne craftiness , and have their wisdome taken from them , or turn'd into foolishness ; To behold how they that darken counsel by words without knowledge , who speak wickedly for God and talk deceitfully for him , are snared in their Philosophy and vain deceits ▪ in their Sophisticated Syllogismes and Arguments , which they produce against the truth of the eternal God , whilst they seem to take part with it . A strange and eminent manifestation of the hand of God against such , was lately in a most evident manner seen , against one Mr. William Troughton a Minister of the Gospel ( as he stiles himself ) at Onlep in Leicester-shire ; who hath put forth a small treatise intituled SCRIPTVRE-REDEMPTION RESTRAINED and LIMITED . I confess when I first cast mine eye upon this title , I was amazed with admiration , that any should so forget themselves as to restrain and limit the redemption that the Scripture holds forth ; that any should set bounds unto ( or imprison ) such a soul-satisfying , soul-sanctifying , soul-saving doctrine as is Scripture-Redemption . O you that call your selves the Ministers of the Gospel ! Is the Spirit of the Lord straitened ? are these his doings ? Did the Spirit of the Lord ever say that Christ dyed not for all , or that he dyed but for some ? is there any Scripture from the beginning of Genesis to the end of the Revelation that speaks thus ? yet if we should grant that Christ laid downe his life onely for a few , and bought onely his Saints : I say , if this were Scripture-Redemption ( as it is not ) Mr. Troughton hath restrained and limited it . Scripture-Redemption be it what it will , is by him confin'd and restrain'd ; insomuch that I could scarcely be perswaded in my spirit , but that it was rather the error of the Press , then of his pen , or at least that it was rather a slip of his pen , then the error of his minde ; but when I considered ( in the reading of his book ) with what virulency of spirit he opposed such as suffer Scripture-Redemption to have its due liberty , and how vigorously he bends his hand and head ( at least ) to make good his purpose , even turning aside the texts of Scripture which say plainly Christ dyed for all , for every man , &c. to make way for his dark consequences and logical conclusions , I ceased to wonder at the presupmtuous folly which therein palpably appeared , and admired the just and signal severity of God against such as in this illustrious Sun-shine of Gospel-light , oppose his waies , accuse his Saints , and bring up an evil report upon that good will of God , which he hath by Men and Angels manifested in all ages towards mankinde . I have seen in darker daies , that men have usher'd in their fond conceits and Saint-reviling Pamphlets , with glorious names and soul-blinding inscriptions ; but God so took away his wisdome , that he could not give his book a Title that might in the least palliate the perversness of his opinion . The times of ignorance God winked at ; but if after full and fair warning , by the bright appearance of eternal truth , men will not beware , he will leave them to themselves , to foam out their owne shame , and ( as that of Jannes and Jambres ) so shall their folly be made manifest to all men . Oh where was the wisdome of that poor creature who restrained and limited Scripture-Redemption ? The desire of my soul is , that he may see the error of his way , and repent of his daring presumption . As the name of his Book savours of ignorance , so his Introduction to it is filled with malice ; as the judicious Reader may perceive by those black calumnies and aspersions cast upon my self and others * . As far as they relate to me , I do willingly bear them , and freely forgive ( my Lord and Master suffered more for my sake ) but for that they intrench upon the truth of God , and reflect upon some pretious Saints , I shall endeavour the removal of them , yet freely acknowledging that truth which he upbraids us with , and shewing where he misreports us and misrepresents our words to the world . In the first place , he accuseth us for accounting the dipping or sprinkling of Infants an Antichristian Idol : It 's true , and we have good reason so to judge , when men have set it up as a part of Gods worship , without a command from Jesus Christ ; who would certainly have spoken something of it , if it had been of God , For he was faithful as a Son , Heb. 3. 6. and kept not back any of his Fathers counsel from the sons of men . But whereas he sayes we exclude all Infants from the Covenant of grace , it s utterly false ; for it s by the grace of God in Christ that they live ; and we know that to little Infants belongs the Kingdome of Heaven ; And that they who become not as little children , cannot enter into the Kingdome of Heaven , Matthew 18. 30. But that they are members of the visible Church we deny , and so doth Master Troughton too , in the third page of his Epistle to the Reader ; where he hath these very words , Visible title to , and interest in the Covenant of grace ( consisting in a serious profession of the Christian faith , accompanied with a sutable conversation ) is that which constitutes a member of the Visible Church of Christ . If any spiritual soul ever look on Mr. Troughtons book , I desire they would take notice of this passage , and see how he condemnes us for that which he himself allowes and ownes ; and indeed 't is the purest position of truth drawn up by himselfe , which I have seen in all his book . But that being true ( as indeed it is ) how can infants be visible Church-members ? what profession of the Faith of Christ can they make , and what good or evil can they do ? so that you see Mr. Troughton contradicts himself ( which is a usual thing , as you shall perceive in the prosecution of this work . ) But fearing lest he should retract his acknowledgment of the truth ( to which he is sometimes very a verse , through the darkness that is in him ) when he perceives it will make to his disadvantage , and stick to that grand error that Infants are visible Church-members ; I shall onely add this ; 1. That they who were such in the Apostles daies gladly received the word , and were baptized , Act. 2. 41. 2. That to every Church-member every ordinance of Christ doth belong , as breaking of Bread , Act. 2. 42. preaching of the word , Col. 3. 16. reproof , Mat. 18. 15 , 16 , 17. judging of points of difference among brethren , 1 Cor. 6. 4. &c. I wonder why Mr. Troughton doth not preach to them , break bread with them , reprove them , and set them to judge at least in the things of this life , which are the smallest matters ! For we would gladly know who dares add to , diminish from , or alter , the practice of Jesus Christ and his Apostles , in the constituting of the Church of God , or hinder any of his members of their priviledge ? Secondly , He saith ( but he saith falsly ) that we hold none to be Saints , Disciples , or Believers , but such as are grown persons , and rebaptiz'd . Here he misrepresents our expressions . For first , we are not so silly as to lay down such negative propositions : we say indeed , that as in the dayes of Christ , they that did repent and believe the Gospel , were baptiz'd and added to the Church ; so we are sure they who thus walk now , are visible Saints , Church-members and Disciples , in that they follow the precepts and practice of Christ and his Apostles ; we account them sheep of Christ , or Christians , who continue in the word of Christ , and keep the Ordinances as they were delivered to the Churches by the Son of God , when they may so enjoy them ; and that they who neglect and despise them when they so may be had , and practise Baby-sprinkling , are disobedient to Christ , and followers of the Pope . In a word , they which faithfully follow that light which God layes before them ; are the beloved of his soul , and pretious in his sight . As for his tearm rebaptize , we neither know nor do we practice any such thing , neither can he prove his accusation against us ; except he can prove that the sprinkling of Babes in the face with a little water , be the Ordinance of Baptisme appointed for us by the Lord Jesus in his word of truth ; and then we shall owne it , and Mr. Troughton also in it . Thirdly , He accuseth us for baptizing believers into this Faith , that Christ died for all , &c. To which I answer , If the Scriptures say Christ dyed for all , I hope Mr. Troughton hath no just cause to finde fault with us for believing it , except he can prove it to be a crime to believe as the Scripture saith ; which kinde of beleiving Christ hath made a pretious promise to , Joh. 7. 38 , 39. And whereas he taxeth us for not joyning with others , which he calls in derision Anabaptists ; I wish Mr. Troughton not to speak evil of what he knows not ; Mr. Jessey , Mr. Kiffin , Mr. Patience , so far as they practice Gospel-Ordinances , do as closely follow Jesus Christ , as Mr. Troughton and others in their Baby-sprinkling do Antichrist : In a word , we are to joyn with the Lord Jesus the head of the body , not with men , nor follow them further then they follow Christ . Fourthly , He accuseth us , saying , that we owne such as Christs Disciples , who are baptiz'd into our opinion be they never so ignorant and vain , &c. This is a meer scandal : for first , we baptize none but such as in some good measure know their miserable state by sin , the love of God by a Saviour ; &c. And as for such as walk in a vain conversation , they are cast off , if they refuse to hear the Church . And whereas he saies , we unchurch all that differ from us though never so spiritual , heavenly , experienced Christians ; I say , first , as before , that they that walk up to the light which God allows them are his Congregation . 2. That they who have the word of God , and follow Christ and his Apostles in Gospel-obedience , are the Church of Christ , his Disciples and experienced Christians , according to the Scripture computation , see Joh. 8. 31. To the fifth Accusation ( where he saith , we refuse to hear the ablest and most approved Ministers of the Gospel , except it be to cavil against them ) I answer , It is not so ; for those that are approved Ministers of the Gospel ( I mean such as yeeld obedience to to Jesus Christ in his commands , and follow him in life and doctrine ) we freely hear . But we do not judge them who reject the counsel of God , and teach otherwise then Christ and his Apostles taught , able and approved Ministers of the Gospel ; though they talk long and loud , yea though they could speak with the tongue of Angels . As for Tithe-takers , Baby-sprinklers , and Parish-Ministers , their practice declareth them to be at least in some things Popish Levitical Priests , acting contrary to the precepts and practice of Jesus Christ , and so Antichristian . By the word cavil , I judge he means reason out of the Scriptures , and in this we desire to do as we would be done by ; for we never deliver any Doctrine publickly , but we are willing publickly to give an account of what we declare to them . And for the serviceableness of those ( whom Mr. Troughton counts ) able Ministers , to the state ; I shall at present be silent , onely adding , that most of us whom Mr. Troughton traduceth in the margin of his book , have adventured our lives in the service of the Commonwealth , and shall again , when thereunto called . Sixthly , He accuseth us , as overthrowers of Magistracy , and for accounting the Parish-Priests Antichristian persecutors , when they call for the civil power to punish such as would publickly dispute their Doctrine and Ministery ( he calls it the keeping of order and peace in the Congregation , whilst they are about the worship of God , and to prevent cumbustions , &c. ) I answer , This is a meer fiction ; they are sure the Magistrates most faithful friends , who desire them to wait on that office which God hath called them to ; and they are enemies to the civil powers , who call to them to do that which is not appertaining to their duty . Now we desire the Magistrate as a Magistrate , to exercise his power in its proper place : as for example , if any had been at Odeby , or are elsewhere stickers , or breakers of the peace by any means , God hath ordained the powers that are , for the punishment of such evil doers . But if any do desire to reason out of the Scriptures about the worship of the most high God ; they that call to the Magistrate to punish such , or by the civil Sword to stop their mouths , are Antichristian persecutors , yea Tyrants over the consciences of their fellow creatures ; and those Magistrates who shall ( at the request of such Tyrants ) exercise their Authority against such as seek to finde out the truth by disputing , with the false Ministery ( if they take not heed betimes ) will be overthrown by the might of the Lord , as they have been before them , who were acted by the Popish , Prelatical , and Classical Clergy , and executed their designes . Sure it was not evil in Christ and his Apostles , to dispute with the Doctors and learned men in the Temple and Synagouges , to hear them and ask them Questions . And I doubt not but many of our Magistrates are so wise , as not to judge it a contempt of Authority to discuss things wherein we differ in matters of Religion : if they shall , how differs our condition from what it was under the Bishops ? If I , or any of those Teachers whom Mr. Trough . opposeth and reproacheth as Anabaptists , should call to the Arm of flesh to hinder any sober man from asking us a question about our doctrine ( even in the midst of an exercise ) we should act contrary to our Lord Christ , for he never did so ; and let Mr. Troug . or the learnedst Doctor in this Island , try and see whether we shall be troubled at his so doing . But it s the property of false Teachers to shun disputes , for falshood hath need of Corners . Seventhly , He accuseth us for suffering ignorant men ( as he calls them ) to teach and baptize , &c. and for accounting these the faithful Ministers of Christ . This is very untrue , for there are none admitted into any congregation that I know , ( amongst those whom Mr. Through . professeth himself to oppose ) as members ( much less as Teachers ) but such as give a faithful account of the principles of the doctrine of Christ ( the orderly walking in which , Mr. Trough . and many of his tribe call heresie . ) But I perceive he is much troubled because some of his neighbors , who are husbandmen or tradesmen , do sometimes preach the Gospel ; and blots the margine of his book with the infamy which he thinks to cast on them . Why may not husbandmen preach aswel as an Excise-mans Clark , &c. However they know , and can prove by the Scriptures , that Christ is their Redeemer , and that 's more then Mr. Trough . can do , by all his qualifications and consequences . Eightly , He accuseth us for holding that there is no true and lawful Minister of Christ in England , &c. Here first he belyes us , for we say with the Scriptures , that Christ is to the end of the world with all those who observe and teach others to observe what he hath commanded , Mat. 28. ult . and whosoever abideth in the doctrine of Christ , the same hath both the Father and the Son , 2 Joh. vers . 9. 2. He mistakes us , for we onely say that the Ministers of the Church of England ( alias Parish Priests ) are not the Ministers of Christ gifted or called according to the Rule of the New Testament , for they take tithes , sprinkle babes , preach before they are baptized , stand praying in the Synagogues , &c. which Christ never required , but rather prohibited ; and cry down the baptism of believers , separation in worship , &c. as heretical ; though both of them by practise and precept from Jesus Christ . 3. He contradicts himself ( as in his usual manner ) for in his former accusation , he says , we hold them ( whom he calls ignorant ) to be Christs faithful Ministers ( and indeed he is not far from truth . ) And here he sayes , we hold there is no true Ministry according to the rule of the New Testament . What he would say truly , is this , we hold there are none so excellently qualified and furnished as the Apostles were , for the work of the Lord in the ministration of Gospel-light ; if there be , let us know where they are . Ninthly , He sayes , We publish our corrupt doctrines and opinions in the places where the Saints abide , and invade the Pulpit , &c. It seems then we are willing to be tryed by the light of truth , and are not ashamed of the Gospel of Christ , which Mr. Trough . calls corrupt doctrines , &c. ( I wish him to be more wary in his words . ) If to affirm that Christ dyed for all , and that believers are the only capable subjects of Baptisme , be corrupt opinions , then we promote corrupt opinions ; but if this be the counsel of God , and the words of the Holy Ghost , Mr. Trough . railes not on us , but the living God , whose service we desire to profess and abide in . But if I declared any corrupt doctrine at Mount-sorrel and Odeby , why did not Mr. Trough . shew wherein , as I desired him , being then present ? And as for invading the Pulpit , he might have left that out , for when at the request of some in Mountsorrel I stood up to declare the Gospel ( hearing that he who was expected that day could not come , as Mr. Trough . knows ) I came down and gave Mr. Trough . the Pulpit , upon his promise , that he would afterwards grant me there a conference ; which promise of his he most shamefully brake , and would not stay to give an account of any thing that he had spoken . Tenthly , He chargeth us with usual disturbing the faithful Ministers of Christ , by putting on our hats in time of prayer ▪ &c. and by procuring some of the common souldiery to guard us with their swords , &c. In answer to which , I have told Mr. Trough . both by word and writing , that if he can prove himself a Minister of Christ according to the rule of the New Testament , and that mixt multitude a society of Saints , or that ever Christ or his Apostles did pray in the Synagogues before and after Sermon . I shall acknowledge a fault , and give publike satisfaction ; if not , I shall persist in so doing , till he or some other that findes fault with me can do it . And whereas he says , I brought some of the Common souldiery , &c. There 's not a tittle of truth in it , indeed there were many civil gentlemen there out of Captaine Glyns and Captains Johnsons Troopes ( being then quartered at Leicester ) and when some of them were revil'd and stricken , they did neither revile nor strike againe ; and it may easily be proved that if they had not been there , we had had more fists about our ears then our own . The eleventh charge he brings against us , is , That we daringly challenge the Ministers of Christ to dispute , &c. will observe no order . &c. This is a thing that we know not : for my part , I never challenged any Minister of Christ to dispute , but once as I remember , and that was when I was a Parish-Priest and Minister of Antichrist ( as many now are ) and the Lord in mercy made that man an instrument to reveal to me the principles of the doctrine of Christ ; and the beginings of that blessed Gospel-light , which I now through grace walk in . I could wish that all the Parish-Ministers would seek to dispute with those they count Hereticks ( I mean such as walk in obedience to the commands of Christ ) till they sped no worse then I did . But it seems we dare dispute , so doth not Mr. Trough . nor his brethren the Parish-Ministers ; and for order , we shall observe any that the Scripture approves of , onely Popish formalities we are utterly against . In the twelth place , he complaines , That we quarrel with them for praying before and after Sermon . To this I have given satisfaction in my answer to his tenth charge . In his thirteenth are many gross slanders together , for ( whereas Mr. Trough . chargeth us with an absolute denyal of original sin ) we teach that Adams offence in the garden was the first sin , and that we being all in his loines who sinned , became subject to corruption ; yea judgement came thereby on all men to condemnation . And as for Gods absolute decree ( which he most falsly sayes we scoffe at ) we hold that God hath from the beginning chosen to salvation such as obey the truth through the Spirit , and of old ordained to condemnation ungodly men turning the grace of God into wantonness ; even all such as by the goodness of God are not led to repentance . What he means by free-will , I know not ; But we hold that God hath given to his creatures , out of the riches of his free mercy , ability and liberty , one time or , other to performe whatsoever he requires them to believe and do . And whereas he sayes , we preach for falling away ( to use Mr. Trough . own tearms ) it is most untrue , for we preach for holding fast by Jesus Christ , and warn , admonish , and beseech the Saints to take heed lest any of them fall from the grace of God , or by an evil heart of unbelief depart from him , Heb. 12. 15. To the fourteenth ( where he taxeth us for bringing the Saints into bondage , by disswading them from frequenting the Parish-assemblies and exercises ; ) I answer . Most of those whom he in derision calls our followers , have heard him and other Parish-preachers , till they were weary of their soul-distracting and self-contradicting doctrines . Neither is it we , but the Lord who commands both us and them , to come out from Babel , to be separate , and to avoid , and turn away from them that cause divisions contrary to the doctrine delivered by Christ and his Apostles ; not to receive to house , nor bid such God speed , ( yea and though he were an Apostle or an Angel from heaven ) to hold such accursed as bring any other Gospel or doctrine , then what hath been preached by the Lord Jesus . And such I am sure are our tithe-taking , mercenary Parish-Ministers , who teach men to sprinkle babes , and to believe that Christ dyed not for all , &c. Gospel and Doctrine , which never came out of the mouth of our blessed Redeemer ; yet we will hear you , if you will but give a reason of what you say to dissatisfied spirits ; otherwise we should bring our selves into bondage , if you will neither answer us nor let us go . Blessed be our God , we can hear Christ and his Apostles preach , search the Scriptures , prove their doctrine , and receive satisfaction , and they are not offended at us . The fifteenth Article of Mr. Troughtons charge against us , is a meer cavil and groundless surmise upon his own mistake , for he using some vilifying and contemptful language to one that had been a souldier and commander in the States service , after long silence and bearing his imperious checks , the party told him he had shewed his face in the defence of his Country , where Mr. Trough . durst not appear . But if ever I finde Mr. Trough . charging an enemy for his Nations just liberty , I shall assure him of all submissive satisfaction . But upon this he chargeth us of giving out threatning language . And by this you may see the weight of Mr. Troughtons complaints . His sixteenth accusation is a gross falsity : For , he saith , that we are ready to make insurrection upon them , when they fight against our opinions with Scripture-weapons , and that some of us have beaten some of their hearers ; which till Mr. Trough . prove , and bring the offender to condign punishment , I shall only say this , that The religion of that man who bridleth not his tongue , is but vain , Jam. 1. 26. The contrary to Mr. Trough . 17 accusation is true , for whereas he sayes , our design is to pull down the powerful Ministry of Christ ) our desires and endeavours are and shall be by the Lords assistance , to set it up , even such Ministers as are obedient to every command of Christ , keep the ordinances as they were delivered by him , and are enabled by the Spirit of God through the Scriptures to preach the Gospel , without stealing the word from their neighbors , and scraping and scribling their Sermons out of Popish Postillers , ancient Fathers , ( as they call them ) and commentators ; but as for all national , parochial tithe-taking , hireling , baby-sprinkling-Ministers , we know they are plants which our heavenly Father hath not planted , and will be rooted up . The Lord is mercy by his word , root them up out of the dunghil of their errors , that they may be rooted and built up in Jesus Christ . In the last place , Mr. Trough . accuseth us for holding the truth in love , though he alter our expressions ; For t is true , we do deny , that any can infallibly prove that Christ dyed for him or her in particular , but by the testimony of the Spirit of God in the Scriptures : if they can let them bring forth their witnesses . I am sure that 's an infallible evidence , being the witness of God ; and all other spirits , qualifications , and witnesses are fallible , false , without foundation , and are built upon the bottomless pit . And we do affirme that they who can and do by the Scriptures prove that Christ dyed for them , are built upon a sure foundation ( even the Doctrine of the prophets and Apostles . ) They may by such a Testimony , if profane , come to be convinced and converted , if of a sadned spirit , to be comforted : some come thus to be delivered out of the bondage of sin , others out of the bands of sorrow . It puts a check to the presumptuous sinner , and lifts up the head of the despairing soul ; and though Cain , Pharaoh , Judas , and millions of men deny the Lord that bought them , and bring upon themselves swift destruction yet that no whit abateth the comfort of the Saints , who know and believe the love that the Father hath to them . I'ts but a fleeting inconstant comfort for a man to believ that which he hath no assurance of , to believe that Christ dyed for him before he know it beyond the reach of doubting ; for of necessity it must be , that he believes he knows not what . When we say that men cannot certainly and comfortably conclude that Christ dyed for them , but by the word of the living God , ( which says Christ dyed for all ) and for want of this proof , are in any kinde of bondage and trepidation of spirit , we do it not to upbraid them , but in love and tenderness of soul to free and refresh them ; and therefore Mr. Trough . did very ill ( as I judge ) to bring in this as a crime against us : but hatred for goodwill is the portion of such as follow Christ . And withall you may see the spirits of men , how they seek a knot in a rush , any thing to make the persons of men odious . Surely they that shew their teeth against those that love them , would ( if they had power ) bite , yea devour such as they hate , and count enemies for telling them the truth . And if Mr. Trough . did not hate us , he would never cry out so to the Magistrates , and bring railing accusations against us , and shun conference with us , but would endeavour to debate soberly the points in difference , render a reason of his hope , and hear ours . But I leave this to the Lord , and the impartial readers consideration ▪ because I hasten to the work , only I shall add a saying of Solomons , He that is first in his own cause seemeth just , but his neighbour cometh and searcheth him , Prov. 18. 17. Pag. 41. ( through a mistake called pag. 40. ) lin . 7. for Justification read Sanctification . The literal or figural faults I desire the Readers to pass by or correct with their pens . SCRIPTURE-REDEMPTION freed from Restraint . I Have heard and read some Conferences and Controversies concerning the death of Christ and the effects of it : but remaining dis-satisfied in part with what men have said and written on both sides , I have put forth this to publike view , that so they who have any thing to say for or against what I have held forth , may publish also their approbation or dislike , in order to the investigation of the clear and soul-establishing truth in this point . For my part , I am satisfied that we shall be judged at the last day by the Word that Christ hath spoken , which some call the Letter of the Scriptures , and which I say are able to make us wise to salvation , 2 Tim. 3. 15. and not according to the Comments and Glosses which men have put upon them . I know also , that Christ died for our sins , according to be Scriptures , 1 Cor. 15. 3. and therefore , by the conduct of that Spirit which gave them to us , shall begin to prove by these , That Christ died , or tasted death , for all and every man ; and after , give my Reasons why I so judge . Yet before I come to lay down these . I shall shew you how I hold this point , and what Christ dying hath done for every man. The first Scripture which I shall present to your consideration , is Isai . 53. 6. All we like sheep have gone astray ; we have turned every one to his own way : and the Lord hath laid on him the iniquity of us all . Now indeed , if there be any that have not gone astray , or any that have not turned to their own way , then Christ bare not their iniquity : But if the contrary be true , and all men , yea all mankinde , have gone out of the way , it will undoubtedly follow , that the burden of their iniquity was laid on Jesus Christ . A second text of Scripture is Joh. 1. 29. Behold the Lamb of God , which taketh ( or beareth ) away the sin of the world . By iniquity of us all , and sin of the world , in these two texts mentioned , I understand the sins against the first Testament , sins of ignorance , sins committed before conversion , or before we knew good or evil , the one or first offence of Adam , which some call Original Sin ; as I shall in this ensuing Discourse by the Lords assistance endeavour to make plain to each impartial and humble soul . Another text for the proof of this , is Joh. 3. 16. God so loved the world , that he gave his onely begotten Son , that whosoever believeth on him should not perish , but have eternal life . Compare this with Acts 10. 34. A fourth plain and positive proof of this truth , is Joh. 6. 51. latter part : And the bread that I will give , is my flesh , which I will give for the life of the world . Sutable to this , is that , 1 Joh. 4. 9. The next place of Scripture to be considered , is 2 Cor. 5. 14. 15. The love of Christ constraineth us , because we thus judge , that if one died for all , then were all dead ; and that he died for all , that they which live should not henceforth live unto themselves , but to him that died for them ▪ and rose again . Where it is evident , that the great love of Jesus Christ constrained the Apostle to judge two things , viz. that All were dead , and that he died for all . The Apostle Paul , 1 Tim. 2. 5. 6. says thus : There is one God , and one Mediator between God and man , the man Christ Jesus ; who gave himself a ransome for all , to be testified in due time . The seventh place of Scripture plainly proving the truth of this glad tidings , is Tit. 2. 11. For the grace of God that bringeth salvation to all men , hath appeared . A clear proof of this we have also , Heb. 2. 9. later part : That he by the grace of God should taste death for every man , or every one . In the ninth place , you have an evident testimony to this truth , 1 Joh. 2. 2. Who is the propitiation for our sins , and not for ours onely , but for the sins of the whole world . The tenth and last positive proof of this great love of God in Christ , lies in two texts , viz. Joh. 10. 15. I lay down my life for the sheep : and 2. Pet. 2. 1. But there were false prophets among the people , as there shall be false teachers among you , who shall privily bring in damnable heresies , even denying the Lord that bought them , and bring upon themselves swift destruction . And thus ( in stead of fallible Arguments which men make by mis-understanding the Scriptures ) I have produced ten positive Proofs which we finde written in the Word of Truth , in express terms declaring that Christ died , laid down his life , tasted death for , and bought all and every man , the world , the whole world , the sheep , and those that deny him , and shall be destroyed . And whether you that read these things will believe Mr. Troughton's ten Arguments , or the express Word of the eternal God , chuse ye . But perchance some may say , Though these Scriptures say that Christ died for all , &c. yet they mean otherwise . I answer , first , by a Querie , Whether we shall be judged by the Word as it speaks , or as men say it means ? Secondly , if the Word in this means otherwise then it speaks , we make God like the worst of men ; which God forbid : and withal , men are to blame for reading it to us otherwise then it means . Object . But all and every man do not always signifie every individual . Answ . Although the words all and every man do not everywhere intend every individual , yet in many places it doth : and that it so signifies when the death of Christ is treated of , I shall hereafter ( by the assistance of Jehovah ) prove by undeniable Reasons . Secondly , although all and every , and the word world are sometimes taken for a part of the whole ; yet the whole world is never taken but for all sinners ; as 1 Joh. 2. 2. and 1 Joh. 5. 19. But how comes it to pass , ( may some say ) if this be so clear a truth , that so many godly learned men are of another opinion , and maintain that Christ did not die for all ? Answ . Letting alone their godliness and learning , I answer , That they who hold the truth in righteousness , are , and ever were , the smaller number . Secondly , some have taken up their judgements on trust , without searching the Scriptures : others have searched them partially , to maintain an opinion before taken up from others . And some few searching seriously and sincerely , have been mistaken , in that they have not rightly divided the word of truth , neither distinguished betwixt the first and second man , the first and second Testament ; the offence of Adam , and our actual sins ; the first and second death : but affirm , that by Adam's one offence the second death came on him and all mankinde : they divide not betwixt life and life , justification and justification , sanctification and sanctification ; nor have they opened the nature of Election , Redemption , Reconciliation , and Salvation , according to the Scriptures . I shall therefore , by the help of God , endeavour ( as briefly as possibly I can ) to discover what death came through Adam's offence ) and to handle these Scripture-terms , Election , Redemption , &c. so as that men may come clearly to see the foundation of that darkness , ignorance and errour that hath been amongst the sons of men about the death of Christ : for most men following the steps of their fellow-creatures , have jogged on in the common road of Tradition ; not weighing well what the Word of Truth speaks , concerning these most weighty matters . And that I may the more profitably clear up these things , and make the way to them the more plain , I shall desire the Reader to consider what by all is acknowledged who truely confess the Deity , That there is a twofold manifestation of the love of God to and amongst men ; the one universal , and the other particular or special , ( answerable to his general and special presence and providence : ) the former is called the good will of God. Sutable to this , is that , Luk. 2. 14. Good will towards men ; and that , Psal . 145. 9. The Lord is good to all , &c. not willing that any should perish . 2 Pet. 3. 9. The other is that love by which he is said to delight and take pleasure in some ; as Prov. 11. 20. The upright in their way are his delight ; and Psal . 147. 11. The Lord taketh pleasure in them that fear him , and such as hope in mercy . The first is called the good will , or his love of good will ; the later his delight , or love of delight . The former is every way free , and every man and woman ( as the Scripture and experience shews ) are partakers of it : the latter is conditional ; and onely they that fear the Lord have interest in it . According to the former , there is Election , Creation , Redemption , Reconciliation , Justification , Sanctification , Vocation , and Salvation , of and to every man and woman : according to the latter , onely of and to a part of the sons and daughters of Adam . And let me desire the Reader to forbear rash censures and prejudice , till he hath considerately perused and pondered what I shall here present concerning these things . But before I come to treat of these precious words , I shall endeavour , according to that light and strength which the Lord hath lent to me , to remove one grand obstruction which doth hinder many from understanding how Christ died for all ; and that is that conceit and received opinion , that for the first offence God condemned Adam and all his posterity to the second death , which is the lake of fire and brimstone . For the doing whereof , I shall lay before you the principal proofs that men produce for their judgement in this point : Secondly , their mis-interpretations of those proofs , contrary to Scripture and sound Reason . Thirdly what the Word of the eternal God saith concerning the sin of Adam in eating , and the punishment that was inflicted for eating the forbidden fruit . The first testimony they bring forth , is Eph. 2. 1 , 2 , 3. You hath he quickned , who were dead in trespasses and sins , wherein in time past ye walked , according to the course of this world , according to the prince of the power of the air , the spirit that now worketh in the children of disobedience : among whom also we all had our conversation in time past , in the lusts of our flesh fulfilling the desires of the flesh and of the minde ; and were by nature children of wrath even as others . From whence some conclude ( as formerly I have done ) that Adam and all his posterity , through his eating of the forbidden tree , were condemned to the second death . And to confirm this their conclusion , they say that by Nature is meant nativity or birth , and by wrath the second death ; not considering that wrath is often taken for the anger of God denounced and inflicted here against sin and sinners ; as Psal . 78. 49. and so 't is used above fourty times in Scripture : or that nature is never taken for nativity : neither is it mentioned as a thing that is evil , vile , or sinful of it self , but a help to the doing of things contained in the Law , Rom. 2. 14. a teacher of good things , 1 Cor. 11. 14. I confess , men do corrupt and abuse Nature , sin against it , and transgress her laws : so they do the Word of God , 2 Cor. 2. 17. yet the Word of God is not therefore evil , because it is corrupted by men . And truely if Nature had been so vile a wicked thing as some say , Christ would never have taken our natures upon him . Take briefly what I judge the Scriptures hold forth clearly for the opening of this text , which in the least props not up their opinion . By wrath , I understand Gods anger or displeasure against sin : so Heb. 3. 11. And by nature , I understand partly the substance or the matter of which God hath made us , and the members of which are written in his book ; which , though through Adam's sin they are subject to corruption , death , or perishing in the grave ; yet they are not vile and wicked in themselves : for even the matter and form of them ( being from God by way of creation and appointment ) are good . But principally , by nature the Scriptures hold forth the light which God hath placed in man , as it 's clear from Rom. 1. 26. they did things against nature ; and Rom. 2. 14. when they do by nature the things contained in the Law ; that is , by that light or law which is written in their hearts . And withal , considering that the text now under consideration speaks of some dead in trespasses and sins , wherein they had walked , following the devil , and fulfilling their lusts ; we may conclude , that by nature is not meant birth : neither can it comprehend all mankinde , forasmuch as infants have not so walked . But this may be evidently seen in the text , that whilst Paul , or the Ephesians , or any others walked in sins , followed the course and counsel of the devil , fulfilled the desires of the flesh and of the minde , they were dead in trespasses and sins , children of disobedience , and by nature children of wrath even as others . Nature ( or the light set up in their hearts by the Lord ) did accuse them , and present to their understandings the anger and displeasure of God , and speak wrath to them , even as it did and still doth to others : so that as the Law worketh wrath ( Rom. 4. 15. ) to them that transgress it ; so nature worketh wrath to those that do things against her , and maketh their consciences to accuse them , Rom. 2. 15 , 16. yea doth not your own experience tell you that when you do evil , there is a light within that discovers it into you , yea that chides and checks you , yea that terrifies you , and flasheth wrath in your faces ? this is nature : and when you find it is thus with you , Know that ye are by nature children of wrath . Thus you see how the first text which they produce to prove that all men were condemn'd to the second death for Adam's sin ( called the one offence ) speaks no such thing . The second text which I have heard alleadged for their opinion , is , Rom. 6. 23. For the wages of sin is death : whence I and others have concluded ( but very absurdly ) That for Adams one offence he and all his posterity were adjudg'd to the second death . But consider what is written in the 16 verse , As ye have yeelded your members servants to unrighteousness ; and in the 21 verse , What fruit had ye of those things whereof ye are now ashamed ? for the end of those things is death ; and then let any sober soul , that is not wise above what is written , judge whether the Apostle doth in the least mind the Romans of Adam's offence , or whether he doth not wholly treat of the sin done in their own bodies , and thence conclude that the wages of sin is death ; and implies , that if they had gone on in such sins , they should have had eternal death their wages . Object . But if it be yet objected , that the wages of any sin is death ; Answ . I grant it : But the wages of any sin is not every kind of death ; for by Adam's offence comes the first death , or mortality over all , ( for Adam by his offence becoming mortal , could not beget an immortal creature ; for he begat a son in his own likeness , Gen. 5. 3. mortal , mutable , and the sins which men commit against that gracious God ( who giveth life , and breath , and all things ( through his Son ) not confessed and forsaken , bring the second death . So you see also how this text of eternal truth ( wrested of men , and forced to speak what they would have it ) doth not prove what they affirm ( viz. ) That Adam and all mankind were for his own offence condemn'd to the lake of fire and brimstone , which is the second death ; but speaketh wholly of that which we usually call actual sins . The third and last text which hath been alleadged for this conceit , is Rom. 5. 18. As by the offence of one , judgement came upon all men to condemnation ; even so by the righteousness of one came the free gift upon all men to the justification of life . Whence they conclude ( as I have done in the dayes of ignorance ) That Adam and all his sons and daughters that ever were , are , or shall be , for the eating of the forbidden fruit , were condemned to the lake of fire &c. but very falsly , as you shall soon see : for , 1. If condemnation here be to the second death , and justification of life , endless glory , as they say it is , then none shall be damned at the appearing of Jesus Christ : for the text says , As by the offence of one &c. condemnation ; even so by the righteousness of one ▪ &c. life . But to avoyd this , they have devised this shift , That though all men in the former part of the verse signifies the whole lump of mankind , yet all in the latter part of the verse intends only some of them . But how they found out this witty speculation , I do not know ; for-the words are plain , and clear as the Sun in the brightest noon-day , As by the offence of one , All men to condemnation ; even so , &c. all men to the justification of life ; I judge therefore that the ground of their mistake is the same which once was the cause of mine , in this point , even the want of skill rightly to divide the word of truth , and to distinguish between Justification by blood , and justification through faith ; and betwixt the life that now is , and that which is to come ( as I shall plainly demonstrate , when I come to treat of justification according to the Scriptures , and as I have before promised . ) In the mean space I confess I cannot but admire how I was , and some yet are , so besotted as to say that All in one part of the text is shorter then in the other , when the Spirit of God says even so &c. Surely to make that odde ( I mean longer or shorter ) which God hath made even ; to add to , or diminish from his word , is dangerous presumption . What I understand by this Scripture , I shall therefore breifly lay before you , thus : As by Adams offence all men were condemn'd to dye , so by Jesus Christ ( being justified from that offence ) they do all live , and shall rise againe from the grave : and this agreeth with other Scriptures ; Col. 1. 17. By him all things consist ; compared with 1 John 4. 9. 1 Cor. 15. 21 , 22. For since by man [ came ] death , by man [ came ] the resurrection of the dead : for as in Adam all dye , even so by Christ shall all be made alive . Rom. 5. 19. As by one mans disobedience many were made sinners ; so by the obedience of one shall many be made righteous : by which I understand , that many ( even all mankinde ) were made sinners by the imputation of Adams sin ; and by Christ's obedience ( even to death on the Cross , Phil. 2. 8. ) many ( even all mankinde ) were made righteous , ( i. e. cleared and acquitted from that which was imputed to them in Adam ) and this shall be testified in due time , when all men shall rise again from the dust , freed from their sin , and stand before the Lord , to give an account for the things done in their own bodies . I do believe , that if we had not had a Ransome , the whole lump of mankinde had perished for ever in the first death : But there is not one text of Scripture that speaks any thing of punishment in the second death for Adam's fault : men may endeavour to prove such a thing by dark consequences ; but there can be found no plain text or sound reason for it : for first of all , God did not threaten it , Gen. 2. 17. speaking thus : In the day that thou eatest thereof , thou shalt surely die ; or , dying thou shalt die . Secondly , God when he came to give sentence upon disobedient Adam , makes no mention of it , ( certainly he pronounced that judgement which he threatned ) Gen. 3. 17. to the 19. onely thus : Because thou hast hearkned to the voice of thy wife , and hast eaten , &c. dust thou art , and to dust thou shalt return . When a Judge shall condemn a man to be burnt in the hand for some offence , if the standers by shall go away and report that he condemned him to be burnt at a stake to ashes , it would be both bold and ridiculous , yea perhaps punishable : and if so to mis-report the judgement of a man that must die , how much more to mis-interpret or mis-represent the Sentence of a righteous and immortal God ? Thirdly , we read , Rom. 14. 12. Every man shall give an account of himself to God ; and 2 Cor. 5. 10. All must appear before the judgement-seat of Christ , and receive according to the things done in their own body , according to what they have done , whether good or bad . Read and consider Joh. 5. 29. 1 Pet. 1. 17. Rev. 20. 12 , 13. Fourthly , the Lord hath sworn that the childe shall not die for the iniquity of the father , Jer. 31. 29. 30. Ezek. 18. 4. In the resurrection we all believe that infants , even dying a day old , shall have their part ; who cannot be said by any sober spirit to have any sin to answer for , but what was through Adam imputed to them : and if they shall then die the second time , or second death , for that sin , then the Lords oath is in vain , which God forbid : I had rather believe the Lords oath , then mans vain words ; yea , let God be true , and every man a lyer , who by their ignorance hold forth as if God doth condemn infants twice for Adam's sin : first , to the grave ; then , to the second death . Fifthly , from the second death there is no redemption or deliverance : see Luke 16. 26. Between us and you there is a great gulf fixed so that they who would pass from hence to you , cannot ; neither can they pass to us , that would come from thence : which quite crosseth that fond opinion of some , who think that at the day of judgement men shall come out of the place of torments , to stand in the presence of God to receive their doom . I know that hell , i. e. the grave , shall then give up her dead , and the dead shall rise and stand before the throne ; but it 's not said they shall come out of the second death to be judged . Sixthly if Adam and all his posterity were for the first offence ( by some called Original sin ) condemned to the second death , then , to redeem him from it , Christ must die the second death , or by his death prevent something that Adam brought upon himself and his posterity . The one he could not ; the other he did not : and I challenge the whole world to prove either of them by Scripture ; though I know there be that boldly affirm such things , viz. That Christ , to save the world endured the torments which the damned shall for ever endure in hell . Lastly , the Scripture doth nowhere make mention of any other death for eating of the prohibited tree , but the first death ; and therefore the second death comes not for that transgression . That which is written , is for our learning ; but men not content with this , have sought out many Arguments to prove their judgements , and so have clouded up the truth from themselves and others , and have affirmed that Adam was a spiritual man , his paradise spiritual , his state spiritual and a state of salvation , the tree spiritual , and many such unwritten things , contrary to the Scriptures , which affirm that the first man was natural , or earthly , 1 Cor. 15. 46 , 47. and that there is no salvation in any other but Christ . Acts 4. 14. who was not promised when Adam fell ; with many other places directly opposing their fancies . However , some that would fain be wise above what is written , have raised so much dust and darkness , that they cannot see how it 's possible that Christ should die for all men , seeing all receive not spiritual life and eternal salvation ( by his death ) which they think Adam lost : And indeed , I see not how they can , until they see what Adam was , ( a natural man ) and what he lost , ( a precious pleasant garden ) and whither he was condemned , ( viz. to the dust . ) And if they would but open their eyes to see these things , they might easily discern the truth of the other , although spiritual life and eternal glory be not enjoyed by all Adam's posterity . And for the further clearing up of this , I proceed ( by the help of God , to shew you , as before resolved , what the Word of Truth holds forth concerning Election , Creation , &c. under a twofold consideration ; Universal , and Special . ( Cast not away these things because strange , but prove them whether they be true . ) I begin first with Election , which is God's loving , regarding , or setting his heart upon lost mankinde , and ordaining or appointing them to serve him ; and such as serve him , to be saved : and is General , or Particular . General , thus : When Angels and Men were fallen from their first estate , he chose neither the disobedient Angels , in whom folly was found , nor any other creature ; but he set his heart upon man , Job 7. 17. and Psal . 144. 3. What is man , that thou takest knowledge of him ; or the son of man , that thou makest account of him ? Now what account did he make of man ? Why thus : he so regarded that poor lost creature , that he chose or appointed him to live in this world , to stand in his sight , and serve him : but withal mark this , that the affection he bare to him , and the account he made of him , was by and through Christ ( the Lamb slain from the foundation of the world ) in ( or by ) whom he chose man to be holy and without blame before him in love . If any shall say , that that 's spoken of the Apostle Paul , and the Saints at Ephesus ; I grant it : but withal , I would willingly know whether he hath chosen , appointed or ordained any man to be unholy , and blameable &c. or whether there be a middle choice or appointment of God ? If there be , shew it . Sure I think there is no man that hath not parted with his Reason that will so far dishonour him that gave it to him as to say that God hath fore-ordained , chosen , or appointed any to be unholy or unclean , as they were men and women ; onely when they reject his counsel , he gives them up to their own hearts lusts , and leaves them many times to themselves , having waited long to be gracious , yea upon some a very long time . But some have I heard affirm most confidently , that God did appoint men to be disobedient : that as he appointed some to the means of salvation , so he appointed others to the means of damnation , which is sin : and that all the unbelief and disobedience of men is committed by the decree and appointment of God , as well as foreknown to him . To whom I answer : Surely these are some of those hard speeches and ungodly words spoken of , Jude vers . 15. which God will one day come to convince men of , and punish for , if they repent not . For , first , I querie , Whether unbelief and disobedience be simply sins ? If they be , then God hath appointed , decreed , and ordained men to that which is simply sin . Oh horrid blasphemy , and impudent impiety ! Secondly , it will follow ▪ that men shall be damned for doing of that which God hath appointed them to do . Or else , thirdly , they must with the Ranters say , that nothing is sin or evil . Or lastly , they must hold that none shall be damned : for he that doth the will of God , must enter into the kingdom of heaven . Now all conclude , that they who believe and obey , do the will of God : and if such as refuse and rebel do the will of God also , ( as these men say ) then they shall enter into the kingdom of heaven . This is fine doctrine for Ranters , Atheists , and all ungodly men . But ( say some ) the appointment , decree , or ordination of God , are twofold ; Preceptive , and Permissive : it 's not the preceptive decree of God that men should sin , but it is his permissive decree . Although the distinction be groundless , yet I answer , First , we are not speaking about what God doth permit or suffer wicked men to do , but what he foreordain'd or appointed them to do . Secondly , A permissive decree , appointment , or ordination , is neither Grammatical nor Rhetorical sense . Thirdly , If by permitting , you mean that God suffers men to live , or doth not destroy men whilest they are committing sin . I grant it ; and that such as Shimei , Ahab , the Sabeans , Judas , &c. men of Belial , which despising the Spirit of grace , have followed the Devil , are justly by Jehovah left to be carried captive by him at his will , so that they do the will of their Father the Prince of darkness I also grant it : But doth it therefore follow , that he did thus appoint or ordain them to such wicked actions , as if a man having several imployments , and many servants , should chuse some for this service , and others for that ? If any shall affirm that God did appoint , ordain , or chuse some to obey , and some to disobey , I utterly deny it . Object . But is it not so said , 1 Pet. 2. 8. That they were appointed to be disobedient ? Answ . No ; Neither can any humble , spiritual , or rational man gather up such a thing from that pretious text of truth ; which sayes thus , That Christ is a stone of stumbling , and a rock of offence to such as stumble at the word being disobedient , whereunto also they were appointed . Now I would know whether they were appointed to be obedient or disobedient ? to the word , or to disobedience ? I see clearly in the text , that they were appointed , set , or put to the word , and they stumbled at it , being disobedient ; and for this they were discommended : whenas rather had they been appointed or chosen to be disobedient , they ought to be commended for doing that to which they were chosen . Godly Tindal , in his Translation of the Bible , comes nearer the Original thus , Being disobedient to that whereon they were set , or , whereto they were put : They were set upon , and put to Christ and the word , as to the rock of Ages ▪ and teacher of truth ; but they stumbled at Christ and the word , Being imperswasible to what they were even put , saies the Original . Object . But some will say , that God foreknew all the wickednesses that ever were , are , or shall be . Answ . I grant it : but will any be so void of reason as to say , therefore he appointed it , and chose out or ordained one man to Adultery , another to Murther ? &c. for be it from any sober spirit thus to imagine . Christ foreknew ( and so did the Father ) that Judas would betray Jesus ; doth it follow that God appointed Judas hereunto ? is it not said , Ioh. 13. 2. That the Devil put in the heart of Iudas to betray Iesus ? and that Iudas by transgression fell , Acts 1. 25. Surely it could not be a transgression , if God chose or foreappointed him to do it , except you will say that God preordain'd men to transgress and do wickedly . Object . But it is sayed , Acts 4. 27 , 28. If a truth , Lord , against thy Child Iesus both Herod and Pontius Pilate , with the Gentiles and people of Israel , were gathered together , for to do whatsoever thy hand and thy counsel determin'd before to be done . First , I ask , What was it that the hand and counsel of the Lord determin'd to be done or brought to pass ? That the Iews and Gentiles should betray and murther Christ , say some . But if there be no Scripture that saith so , we must not believe mens sayings , and expositions : for as touching the treason you heard before , Ioh. 13. 2. and as touching the Murder , read I beseech you Ioh. 8. from 39. to 44. Ye seek to kill me , says Christ , &c. vers . 40. Ye are of your father the devil , he was a murderer from the beginning &c. Therefore , say I , that which the hand and counsel of the Lord determin'd , was the redemption and salvation of mankinde , the revelation of his will : see Ioh. 3. 16 , 17. 1 Ioh. 4. 9. and 14. Ioh. 3. 34. the 12. 49. and 50. chap. and 18. 37. with many others . But Secondly , I answer , This in Act. 4. 27 , 28 , 26. is clearly expounded in Act. 2. 23. where the holy Ghost holds forth Gods counsel and their sin in a most plain manner : First , his Love , in delivering or giving his son ; Secondly , their Sin in that they took him , and with wicked hands crucified and slew him . Object . But were not these things prophesied of ? Answ . This is the same with the former ; I shall onely add this , that the foretelling of mens wicked actings is nowhere called the decreeing of them ; it shews that God , who foreknowes all things , foreknew them : and if any shall say that his foreknowledg and decree is all one they make God the full , perfect and absolute Author of sin ; for he fully , and perfectly , and absolutely foreknew all the sins that ever were , are , or shall be committed by the sons of men . To say therefore that he predetermin'd them , is not only ignorantly to confound his foreknowledge and decrees , but presumptuously to belch out high blasphemy against the highest Mercy , Justice , and Majesty . Object . But yet , say some , did not he bid Shimei curse David ? Answ . That doth not say that God did decree or fore-appoint him to it : so David sayes , I shall one day perish by the hand of Saul , 1 Sam. 27. 1. This was his infirmity . 2. Shimei it seemes , was a man of a perverse spirit , 2 Sam. 19. 19. and the Lord left him to himself : so he is said to harden Pharaohs heart ; and men have often ascribed that to God as bidding , which he did not hinder men from doing : which is a very sad state , when Ephraim , or any soul , is let alone , and for sin forsaken . 3. David being sensible of his great sins , saw a chastisement from God by Shimei's malicious tongue ; and that which was of punishment or correction for sin , either to Shimei cursing , or David cursed , was from God : but if you read 2 Sam. 24. 1. and compare it with 1 Chron. 21. 1. you may see the more clearly how to open such texts . Lastly , I answer , If we shall understand this place otherwise then of Gods giving up the perverse man to the perversness of his owne counsel , we must say that it's Gods preceptive decree that men should curse ; which the Objector would seem to shun , and yet content to have granted , although it be contrary to his owne distinction . But if still any shall argue that God did decree his cursing , by permitting of it , I say he did no otherwise permit it then David did , in not cutting him off ; and that 's far from decreeing it . Object . One objection more I shall answer , which is this : Some say that God cannot be denied to be the Author of sin in every sense , because it 's say'd , Amos 3. 6. Shall there be evill in the City , and the Lord hath not done it ? and Isa . 45. 7. I form the light and create darkness . I make peace and create evill : I the Lord do all these things . Answ . He that will read Ier. 18. 8. chap. 21. 10. and 28. 8. with many other places , may easily see that the Evil that God bringeth on a City is War , Famine , Pestilence , &c. But if wicked men could bring God to be the Decreer , Commander , and actor of sin , they were then safe enough ; but all such will be found lyers in the day of the Lord Jesus . These Objections are the Pillars of Atheism and Ranterism : and if such as say that Christ never dyed for all , and that he decreed the disobedience of the creatures , follow their principles up to the height , they will in time either be reconciled to such , or die in despaire . These things ( being seriously considered by humble hearts ) will let them see that God never ordain'd , appointed , or chose men to unbeliefe and disobedience , nor ever left them to themselves ( which they call permitting of sin ) till their perverse hearts resisted his Spirit , and departed from him ; but leaving or passing by the fallen Angels , he set his heart upon lost man , he chose or appointed that creature to live in the world , to serve him in holiness and righteousness : and this is that which I call the general election , appointment , or pre-ordination of God , through and in Christ , to live here , to the means of grace , to do well &c. But , will some say , General election is a contradiction , Election being a taking a part out of the whole . Answ . Election is so indeed ; and that which I affirm in this point , is the same ; for out of the whole of what was fallen , he chose a part ( viz ) Mankind , to stand before him : as when a heap of Gold and a heap of silver is before a man , and he having power or liberty to make his choise , takes one of the heaps , chuseth all the gold or the silver as he pleaseth ; so it was the pleasure of Jehovah ( Angels and men being fallen , and both before him ) to regard or set his heart upon , or chuse poor undone man. But I beseech you to consider , that I never said that he chose or appointed all men ( as men ) to eternal life : for there is a special election ( as well as a special salvation ) of such as believe . That there is a special election or appointment of some to eternal life , is agreed on by all ; and that this election was from the foundation of the world , is denyed by none that owne the Gospel : and that this election or appointment to eternal happiness is of such men and women who believe and obey him , following that holy rule and light which he hath given them , is as true ; for no rational man is so absurd , as to say that he chose any others amongst grown persons to everlasting glory . Yet some affirm , that he chose to salvation a certain number of persons , personally considered onely as creatures . Of whom I would first demand , Whether Election be not according to the foreknowledge of God , sutable to Rom. 8. 29. Whom he did foreknow , them he did predestinate ; and that in 1 Pet. 1. 2. Elect according to the foreknowledge of God. If it be ( as without controversie it is ) then I affirm that God foreknew their obedience as well as their persons ; or else you maim and bound the infinite and unlimited Foreknowledge of the most High , to whom not onely all his own , but all our works were known from the beginning . But the great question is , Whether the creatures obedience foreknown , did move God to give him eternal life ? To which I answer , First , that eternal life is the gift of God , Rom. 6 : last Secondly , That election to eternal life is onely according to the purpose and counsel of his own will ; and what that is , the Scriptures do evidently Manifest ( viz. ) that the purpose and will of God before the world began , was to make Christ the Author of eternal salvation to those that obey him ; that such as believe should not perish , but have eternal life , Joh. 3. 15 , 16. and 6. 40. that such as do well , and by patient continuing in wel-doing seek for glory , honour , and immortality , should have eternal life : read Joh. 5. 29. with Rom. 2. 7. Thirdly , Election to eternal life is through sanctification of the Spirit and beliefe of the truth , 2 Thes . 2. 13. He hath chosen to himself the man that is godly , Psal . 4. though not for being Godly , yet it was his pleasure to chuse such . Object . But they are Godly and believe , by vertue of their election preceding . I grant it , understanding it of chusing or appointing all men to live here , and to live to him , as I have before shew'd ; for had there not been such an election by the free unsought-for mercy of Jehovah , no man had ever believed , no nor had life or breath . Still therefore it will be our wisdome to divide a right the word of truth , and to distinguish between election before calling , and election after caling ; the former , of all mankinde , to live here , to hear the call of God , and answer it , ( both which priviledges were lost through disobedience ) the latter , of such as live to him ( whilest they live here ) to eternal bliss . Election before calling every one will grant : of the other the Scripture speaks , Mat. 20. 19. and 22. 14. many are called , but few are chosen , see Rev. 17. 14. Object . But if any say , The order of words prove nothing , Answ . Search the Scriptures , and you shall see exemplary testimonies to confirm this : consider Act. 9. 15. After Paul was called and come in , the Lord saies to Ananias , Go thy waies ; for he is a chosen vessel to me , &c. he doth say he was : and compare this with the same Apostles saying , Rom. 16. 7. Salute Andronicus and Junia my Kinsman , who are of note among the Apostles , who also were in Christ before me . Now every soul that knows any thing , knows that there is no election out of Christ ; and it is a mans being in Christ , that entitles him to that eternal life which God hath given to his Son , to give to whom he will ( and he will give it to such as hear his voice and follow him ) so that it is plain to me , and many thousands more , that there was before time an election or appointment of all men to the means of grace , and also of such as in time do believe through the Spirit , to everlasting glory . Object . But faith is the gift of God ; and men cannot believe , except God give Faith. Answ . In this poor souls lye sadly in the dark ; because their Teachers have not rightly divided the word of truth to them . That I may therefore shew you how faith is the gift of God. I must desire you to consider that faith is taken chiefly two wayes in the Scripture . First , For the doctrine of Christ , the Gospel ; so 't is taken Jud. 3. ver . Contend earnestly for the Faith once delivered to the Saints : so t is taken , Gal. 1. 23. so also Gal. 3. 23. Before faith came , we were kept under the Law , shut up unto the Faith that was afterwards to be reveal'd , Rom. 10. 8. the Apostle speaking of the Gospel , sayes , This is the word of Faith. So it is taken , Eph. 2. 8. By grace are ye saved , through faith , and that not of your selves ; it is the gift of God ; not of works , &c. As if he had say'd , Our salvation is not by the Law of works : but by the Gospel , which is the gift of God ; and is called the Gospel of our salvation , Eph. 1. 13. and salvation . Act. 28. 28. God hath given three great gifts to men : Christ , Faith , and Life ; and these three are as fully and freely the Gifts of God , one as the other ; onely by faith , so taken as a gift , I understand the truth or Gospel of God. Secondly , Faith is taken for the duty of believing ; as Heb. 11. throughout ; Rom. 10. 17. Jam. 3. 2. with many other places ; and it imports the act of the creature enabled by the Lord to believe . Obj. Is it not said , To you it is given on the behalf of Christ not onely to believe , but also to suffer for his sake ? Answ . I know God doth give or grant men to believe and suffer : he gives the power or ability to believe or suffer , or else it were impossible that men should do either : all our sufficiency is of God ; he gives the object of Faith , Christ , or the Word of Truth ; and he gives power or ability to believe this truth . But to say that God gives the duty or act of faith , is not common sense ; for that were all one as to say that God believes and obeys : for he that acts a thing , is said to do it ; and he that acts faith , is the believer : He worketh in his creatures to will and to do ; and then it 's their duty to work out their salvation with fear , &c. ( not with fear lest God should fail them , but ) lest they should come short , &c. For the fuller discovery of this , consider seriously what is said , Isai . 43. 9 , 10. Let all the nations be gathered together , let all the people be assembled ; who amongst them can declare this , and shew us former things ? let them bring for their witnesses , that they may be justified ; or let them hear , and say , It is truth . Ye are my witnesses , saith the Lord , and my servant whom I have chosen ; that ye MAY know and believe me , and understand that I am he . Before me there was no God formed , neither shall there be after me . Whence I see , first , when men hear truth , they may and must acknowledge it . Secondly , that all Nations may know and believe God , and that there is none but he , &c. Thirdly , that all people are and shall be witnesses against themselves , and Christ is and shall be witness that they MAY know and believe God : and indeed , nothing hinders men from doing these things , but self-will , the Devil , and false Teachers , who say that God hath not given all men ability and understanding to know and believe God ; and people are very glad of such doctrine , that they may lye in their sins , and yet lay the fault upon God , and say that he doth not give them power to do what he requires of them ; and if he would give them more grace , then they would do better : and so blessing themseves in their hearts , go on in their wickedness , hoping to finde an excuse in the last day , that God was wanting to them , contrary to Isa . 5. 4. where the Lord enquires , What could have been done more to his Vineyard which he had not done for it ? to which Mr. Troughton and the rest which hold such principles , might reply , that God might have done more , for he might have brought forth good grapes for them , or force them to bring forth good grapes , by an unresistable power ; which he never did , nor ever will , though poor ignorant creatures have so taught and believed , contrary to Rom. 1. 19 , 20. and chap. 2. 15 , 16. where it's clear that God hath furnished every man with so much means for the knowledge and obeying of him , as will leave them without excuse ; which is granted by all . Object . But , say they , though it may leave them without excuse , yet it may not be sufficient to salvation . Answ . This is most unbeseeming the mouth of a sober man : for if the means of grace extended by the Lord to men , be sufficient for the glorifying of him , it is not too little for the glorifying of them . Againe , those means which men afford their servants for the doing of their work , will not leave them without excuse , if not sufficient to effect that which is expected from them through those means : and will men still make God an austere master , reaping where he did not sow ? God forbid ! He was called a wicked and slethful servant , Mat. 25. 26 , 27. that taxed the most High with such dealings . And the hard speeches of men who say that God expects more from men then he gives them ability to do , and that he will punish them with eternal damnation to whom he gives not means sufficient to salvation , will one day be rewarded as that servant was , Matth. 25. 28 , 30. if they repent not . Shall not the judge of all the earth do right ? Gen. 18. 25. I beseech the Reader to weigh well that which the Spirit of God speaks , Job 34. 23. for he will not lay upon man more then right , that should enter into judgement with God. Surely if all men shall be left without excuse , it shall be by having sufficient means for the doing of that which God expected from them in their generation , and for not doing whereof they shall be damn'd . Read Matth. 25. 45 46. and 2 Thes . 1. 8. chap. 2. 10. 11 , 12. But if they had not what was sufficient for enabling them to know God , and believe the truth unto salvation ; they will have an excuse ( viz. ) that now they must be damn'd , but it is because God gave them not sufficient means to know him , and believe his truth , that so they might be saved : but let God be true , and every man a lyar ; all such mouths shall be stopt , and God shall be clear when he judgeth , Psal . 51. 4. Object . But all have not the truth held forth to them , may some say . Answ . First , Though all men have not the same measure of light or truth manifested to them , or in the same manner ; yet they have so much light of truth as God hath appointed them to follow ; for not following which , they shall be condemn'd , Joh. 3. 19. Secondly , let us consider , that by light which I here speak of , I understand the law written in the heart , which when men do evil , speaks truth to them , telling them it is evil , and accuseth them for it , and again discovereth unto them the goodness of God : yea , when they do well , it assureth their hearts of it , praiseth them for it , and in this speaketh truth : which light or law if men believed , shunning that which it shewes to be evil , and practising that which it declareth to be good ( they having no other teachings from God here ) their consciences would excuse them in the day when God shall judge the secrets , of all men by Jesus Christ , Rom. 2. 16. Thirdly , That every man shall be judged according to what they have , and not according to what they have not . Object . But God is not bound to give to every man sufficient means of grace . Answ . First , He hath done it already ; the works were finish'd from the foundation of the world ; yet such as believe not , shall never enter into his rest . Read and consider Heb. 4. 2 , 3. Secondly , He hath bound it by an oath , that he desires not the death of a sinner , Ezek. 33. 11. Thus you see how true the Lord my strength is ; and he never did nor will require any more of his poor creatures , but what he of his owne mercy and goodness hath given them ability to perform . Object . How comes it to pass then that all do not walk up to that light which God hath manifested to them , believing and obeying the truth ? and how comes it to pass that some do believe and obey , and others do not ? Answ . To the first part of the objection , all will agree , that it is because they follow the counsel of the Devil and false Doctors , the Pleasures , profits , and promotions of the world , which choke the seed : they seek the honour that cometh from men , &c. Joh 5. 44. and love the praise of men more then the praise of God : they are not the sheep of Christ , for such hear his voice , Joh. 10. 26 , 27. Let him that readeth consider who are Christs sheep , and then he will see the reason why men believe not ; it is not because they are not elected , but because they hearken not to the words of the Lord. Secondly , some are rul'd by the counsel of God ; they receive the word into an honest and good heart ; for faith comes by hearing and hearkening to the truth : he calls , and some come ; he invites , and some haste to the feast ; whilest others frame excuses : God sets light before them , as he doth before others , and they rejoyce in it : he presents life and death , perswading them to chuse life , Deut. 30. 15 , 16 , 17 , 18 , 19. and some by the Lords perswasions , do chuse life : and all praise , glory , and honour , is due to his glorious Majesty ▪ for his gratious calls , his loving invitations and sweet perswasions ; for he might have left us without all these means : they who come , do but their duty , and no thanks is due to men for doing their duty ; it is God that furnisheth them with understanding , means , power , and opportunity ; yea he calleth them to it by the light , which maketh all things manifest , and shews to man his duty ; and what it is that is most sutable to him who is goodness it self . Thus you have heard concerning the Election or Ordination of God ; that he chose or appointed fallen man , and not the Angels , to serve him ; and how he , of his owne free mercy in Christ , chose or pre-ordain'd such as faithfully serve him , to life eternal through Christ ; though there be many who would bear the world in hand that we deny Election and Reprobation , because we are not so sensless as to say that God from all eternity chose a certain number to life , without reference to any obedience to his will , and appointed the rest to sin , and so to damnation , as some say ; or at least , as others hold , left the greatest part of men to be damn'd in the second death , because of Adams eating the forbidden fruit , without any real tender of mercy through Christ : Expressions , which an holy heart , not deluby corrupt doctrine , will abhor to meditate . Surely the Lord will do nothing , but he revealeth his secrets to his servants the Prophets , Amos 3. 7. And if God hath revealed any such thing that hath appointed men to disobedience and unbeliefe , left them without any mercy through a crucified Christ ( and yet without excuse ) I would intreat those that finde it to shew it to us : but in the mean space , I beseech you consider what hath been evinced to you ; that God hath appointed all men to serve , honour , and obey him , as throughout the whole book of God is reveal'd to us , and which I shall endeavour further to discover to you in the next word , Creation . Concerning which also , as of the former , I shall treat , First , generally ; Secondly , particularly . As touching that which I call general Creation , we are to consider who is the Author of it , and by whom . The Scripture will give answer thereunto , thus : First , That God created all men . Secondly , That this was through Christ . For the first , we see what the Apostle saith , He that made all things is God. See also Act. 17. 24. And that this was through Christ , is clear , Eph. 3. 9. God who created all things by Jesus , &c. By whom all things consist , Col. 1. 17. Object . But not as a mediator , sayes one . Answ . 1. How to distinguish between Christ and the Mediator , the Scriptures never yet taught us ; for he by whom all subsist , is the Mediator . 2. For the fuller explication of this , consider seriously , Acts 17. 26 , 27. where you shall finde who created all things , by whom , to what end , thus : And hath made of one blood ( or blood of one ) all Nations of men , to dwel on the face of the whole earth ; and hath determined the time before appointed , and the bounds of their habitations , that they should seek him , &c. where many things are considerable : First , That one blood ( or , blood of one ) there spoken of , I think none will deny to be the blood of Jesus Christ , the Lamb slain from the foundation of the world ; by whose death we have life , John 6. 51. Through him we live , move , and have our being . By that blood Adam had his life granted him , after he had transgressed the command of God : by the same , do all Nations of men consist . And I thinke that none will gainesay this , that Adam had his life continued through a crucified Christ or Lamb slain , &c. Secondly , See the end why God created or made all Nations by , through , or of one blood ( or blood of one ) not that they should be disobedient , or to damn any ( as some say ) but , that they should seek him ; which doth further illustrate what I lately wrote concerning Gods chusing of mankinde when they were all lost in one to serve him ; so in this case , when mankinde might have been banished for ever to the dust , he found a ransome to keep him from going down to the pit , and by that ransome granted life to Adam and all his posterity , 1 John 4. 9. But as there is a special election of such as obey to eternal Salvation ; so is there a special creation in Christ of such as seek him ; of which I come next to speak . This you may read in many places of Scripture , where mention is made of the new creature , the new man , &c. especially 2 Cor. 5. 17. If any man be in Christ , he is a new creature , &c. Now the depth of this point lies in this , to finde how a man comes to be a new creature . Some hold , that a man is meerly passive in this work , as he was in the universal creation ; and some say that there are others who teach that man makes himself a new creature : if there be any such , I am sure that they are both in extreams , and far from the truth of God. That which I have found true in the Scripture , and by experience , is this , That God ( having appointed or chosen , and created or made man to seek or serve him , when his creatures become able to understand the difference between good and evil , and to be cheer'd in the doing of one , and checkt in the committing of the other ) comes to instruct and teach them ; even when they are dead in sins and trespasses , stretcheth forth his hands to them , inviteth them , beseecheth them , and sheweth them his love ; convinceth them of sin by the light of the Lord manifest in the heart , or by his word : and they who learn of the Father , lay to heart his love , consider their misery , see the filthiness of sin , follow the light , hearken to his voice , and so receive his Son. To these ( who were his off-spring before in the first or general creation ) doth he grant power to become the children of God , even to such as believe on his name , John 1. 12. and so become the workmanship of God , created unto Christ Jesus in good works , they are begotten and borne againe by the Gospel , that immortal seed of the word , which liveth and abideth for ever . They that hear his voice and hearken to it , do live , and then Christ gives them life : Hear , and your soul shall live , Isa . 55. 2. Such as receive the truth in the love of it , ( the seed into an honest and good heart ) become thereby quickened , and in time to be born again of water and the Spirit , and so are ingraffed into Christ , or added to the Church , old things ( errors in judgement and life ) pass away ; all things become new , they being conformed to Christ the new Man in all obedience . And thus the new Creature is formed , and the new Creation framed , and fitly compact , to be an habitation of God through the Spirit . I confess that these things , to a carnal heart , and a poor deluded soul , will seem strange : yet do but consider whether this work of special creation ( in which only some share ) hath not alwayes been thus carried on : first , the Lord called , and spake , presented light to the soul , by which he discovered his love , and mans enmity : his purity , and the creatures iniquity ; his goodness , and sins sinfulness ; yet still some turned away the ear , pull'd away the shoulder , despised his reproof , set at naught his counsel , vexed his holy Spirit , believed not his report , but delighted in sin , and so remained dead in sins and trespasses : but such as hearkned and heard , rejoyced in the light , consider'd the word , and entertain'd it , though before carnal ( and so not discerning spiritual things ) became thereby spiritual , as the Apostle Paul cleerly demonstrates , Gal. 3. And whereas some have a fond conceit , that a man must be spiritual before he can receive the word , it 's a gross mistake : for there was never yet a spiritual man , but before he received the teachings of the Lord was carnal ; and by receiving the instructions of the Almighty , became spiritual . But their mistake is grounded upon a worse foundation , even their low thoughts of the Scriptures ; and they reason to this effect : The word ( say such ) may be preached a thousand times , but except God come by the power of his Spirit to over-power our hearts , we cannot receive his words ; not considering that the word is Spirit and life , John 6. 63. and the power of God to salvation to them that believe , Rom. 1. 16. Secondly , Upon a conceit they have , that a man is like a stock or a stone , in and under the work of the new creation : not considering that although God in the first creation did the worke wholly and absolutely himself , yet in the second or new creation , he comes to a creature that he hath furnished with abilities to do what he requires ; and then gives it his commands according to that ability ; requires them to hear , know , and receive his truth : and they that obey him in these things , live ; they are quickened , and so the new creation is begun . Object . If any aske why all do not receive the truth , I answer , They resist the Spirit of God , Act. 7. 51. But lest I should leave this obscure , I desire the reader to weigh these things : First , That the new creation hath not it's compleatness at once . Secondly , That the Lord doth ever so begin the work and every part of it , that what is by us to be done , he leaves very plain and easie before us . First , It is not at once compleated : for first , the Lord commands to hear , Isa . 55. 3. Secondly , to seek , vers . 6. Thirdly , to know , Act. 2. 36. Job 5. ult . Fourthly , to believe , 1 Joh. 3. 23. Fifthly , to repent , Act. 17. 30. Sixthly , to be baptized , Act. 2. 38. and so they are planted into Christ , Gal. 3. 27. Rom. 6. 3 , 4. Added to the Church , Act. 2. 41. ( which is Christs body , Eph. 1. 22. 23. ) To the Apostles fellowship . Act. 2. 42. Thus souls are joyned to the Lord. And this word or doctrine which was from the beginning , remaining in them , they remain in the Son and in the Father , 1 Joh. 2. 24. and abiding in the doctrine of Christ , they have both the Father and the Son , Joh. 2 Ep. v. 6. He doth not first command men to enter into Church-fellowship , as the Papists , Prelates , Presbyterians , and some others doe : for the first thing that these practice , is , to put all those that are born in their Church ( as they call it ) into Church-membership , as soon as they are born and sprinkled with water in the face , though they be but a day old . Neither doth he command men and women first of all to be baptized , nay he doth not expect men to repent , till they are warned by his light or word discovering sin to them ; nor to believe , before they know what ; nor to know , any more then he declares : but , first hear , then know , after that , believe , repent , and be baptized ; and by this they come out from Babel , are separated and distinguished from the world , and made manifest to be professors of truth , and members of the body of Christ ( for men are not fitted for Church-membership , according to the primitive pattern and Scripture-account , till they are baptiz●● consider Acts 2. 41 , 42. neither are they fit to be buried with Christ in baptisme , till they repent ( i. e. ) turn to God from errors in judgement and practice , yea are dead to them ; neither will men ever do this rightly , till they believe that which is written in the law and in the prophets , apply it to their own souls , and cast themselves upon God for life and salvation through Christ alone . Neither can they ever thus believe , till they know by an infallable testimony what God hath done for them by Christ : and till men come to search the Scriptures , and hear the Spirit there speaking to their souls , and give up themselves to that eternal truth and perfect teaching of the Spirit , which only is for our learning , they will never know that certainly . Qu. What shall they do that have not the Scriptures ? I answer , as Christ did to Peter in another case , yet much like this , Joh. 21. 22. What is that to thee ? follow thou Christ in the light that is given thee : he knows what he laid down , and what to require , and how to reward every man according to his works . Thus , as by the steps of Jacobs ladder , men ascend to the Lord , attaine to the measure of the stature of Christ , come to have fellowship with the Father , and with his Son Jesus , and to walk with God ; who ( as I hinted but even now ) doth begin the work and every part of the work of the new creation , leaving man to do nothing but what he hath enabled him to do , and so without all excuse in case of neglect : yet many do neglect their duty which God hath left them to do ; which , together with the committing of that which God hath declared to be evil , is counted sin , and shall be the onely cause of mens condemnation in the last day . Read Mat. 25. 45. & 2 Thes . 1. 8 , 9. Doth God command men to hear ? ( which is the first duty required of us in order to the new creation ) he gives ears , Psal . 94. 9. ( Neither doth he call upon little Infants to hear , Deut. 11. 2. to 8. ) Doth he command men to see , consider , and understand ? he gives eyes , heart , and understanding . Obj. But is it not said , Deut. 29. 4. that God had not give them eyes to see , a heart to perceive , and ears to hear , unto this day ? It is so said , and it is true as it is written ; onely men consider not where the sound and force of that saying is : for most place it in these words [ the Lord hath not given ] and I finde by the Scriptures that it is to be placed in these words , Vnto this day ; for once they did see the Lords wonders , and sang his praises , as you may prove , Deut. 11. 5 6 7 , 8. compared with Exod. 15. & Psal . 106. 12. But they forgat his works , and God withdrew his light ; they rebelled and vexed his holy Spirit ; so he turned to be their enemy , Isa . 63. 10. they once knew and understood that it was the Lord that delivered them ; but for their rebellion he forsook them , and continued not that light with them : Ye have seen the wonders that God did before their eyes , &c. Deut. 29. 2 , 3. Yet the Lord hath not given you an heart to perceive , &c. VNTO THIS DAY , v. 4. And indeed , God hath nowhere promised that he will continue Light and understanding to a people that still disobey him ; The Lord is with us , while we are with him : if we forsake him , he will forsake us , 2 Chron. 15. 2. There have been many in our age , who neglecting to follow the light which they saw , have been left in darkness ; and though God did once give them a heart to perceive , and eyes to see , &c. yet he hath not given these to them VNTO THIS DAY . By this you may perceive that God is not wanting on his part to carry on the new or special creation , but men are wanting to do their duty : when the Lord calls them from sin , they refuse to come , and delight still in their carnal state , till the Lord forsakes them , and will no longer wait on them , nor suffer his Spirit to strive with them . You may also see that the Reason why there are no more new creatures , is this , they hearken not to the teachings of him that gave them their being in the general creation , but reject the counsel of God against themselves , as the Scribes and Pharisees did , Mat. 21. 31. Luk. 7. 30. And by this , Lastly , you may see , that creation is General and special : General , of all men by Jesus Christ ; special , of such as receive the word and obey it , in Jesus Christ . In the former , is nothing required of the creature ; in the latter , so much is justly expected as the Lord enables him to do . Obj. But is it not said , 1 Cor. 2. 14. The natural man receiveth ( or comprehendeth ) not the things of the Spirit of God , for they are foolishness unto him ; neither can he knew them , because they are spiritually discern'd ? Answ . For the better understanding of the minde of God in this place , we must first consider what is meant here by the things of the Spirit of God ; which the Apostle shews us in the 9 and 10 verses to be those things which God hath prepared for them that love him , even the spiritual treasures of grace and glory which shall be brought to the Saints at the revelation of Jesus Christ , 1 Pet. 7. 13. Secondly , What is meant by the natural man ; which also the same Apostle explains , in the 15 chapter of this same Epistle , vers . 44 45 46. There is a natural body , and there is a spiritual body ; as it is written , The first Adam was made a living soul , the last Adam was made a quickning spirit : Howbeit that it is not first that be spiritual , but that which is natural &c. Adam , or man , as man by general creation , is this natural man ( beware then lest you affirme that Adam was created a spiritual man. ) Thirdly , What God hath prepared ; and that is a Kingdome , Matth. 25. 34. A place or mansion , John 14. 3. A city , Heb. 11. 16. an inheritance undefiled , 1 Pet. 1. 4 , &c. Fourthly , Who they are that love him ; such as keep his commandments , Joh. 14. 21. ( i. e. ) such as observe all Christs commands , and his commands onely , in the worship of God. And from all these things I conclude , that Adam , with all his knowledge before his fall , and all his posterity , as they are living souls , do not , neither can they , perceive with the eye , or contain in their understandings the nature , glory , and excellency of that Kingdome , Mansion , City , and inheritance which is prepared for such as obey God. Nay , there are many pretious Saints in our generation , that apprehend little or nothing of them . The Corinthians were very ignorant of these ; insomuch that there were some among them said there was no Resurrection . Paul prays for the Ephesians , that they might know this , Eph. 1. 18 , 19 , 20. Nay , Paul himself did not fully apprehend or receive it , Phil. 3. 12 , 13 , 14. But there is a time when this natural man shall be raised up a spiritual man , 1 Cor. 15. 43. and then shall we know as we are known , and see him as he is , 1 John 3. 2. Tell the most of men of the reign of Christ , the restitution of all things , the Kingdome of the Saints , the paradise of God , the Tree of life , the new heavens and earth , the new Jerusalem , with its height , bredth , length , and glory , &c. they will either turne it to a hidden mystery and an empty Allegory , or look on it as a foolish carnal conceit ; though God by his Spirit in the word hath revealed these things to us for our comfort . Secondly , I answer , that by the things of the Spirit are not here intended the duties of faith and repentance ; for these have been and still are received by natural men , who by the receiving of them become spiritual ; for unnatural men are far from them , and enemies to them : a natural man may hear the word , and come to believe and obey , and yet not perceive the Kingdome and City which God hath prepared . Thirdly , Neither by the natural man is here meant simply a wicked man , except you will say that every natural man is a wicked man ; which God forbid : for Adam , even as he was created by Jehovah , was a natural man , as hath been proved . Again , if it should be imagined that it is impossible to hear , know and believe the word , which is spirit and life , Joh. 6. 63. then men will conclude , that God commands things impossible ( which is also most absurd ) for he commands both , Job 5. and last . Mark 1. 9. Rev. 2. 7. He that hath an ear , let him hear , &c. And I would further desire any sober spirited man to consider whether it shall be reckon'd to any man as his sin , that he did not perceive that which was impossible for him to perceive ? Lastly , you may see that the scope of the Apostle is to prove the Corinthians : for though he had in the power of the Spirit declared to them the riches of the grace and glory of God , the Resurrection of the dead , and the eternal Judgement ; yet they were gone but very little above their natural light in these things ; were but babes in Christ , and in some respect carnal , and so could not perceive the things which God had prepared for them , although by the Spirit manifested in the Gospel ; and to that purpose writes Epistles to them , to raise them higher in spiritual light and learning , that being by the truth in Christ become more spiritual , they might receive and comprehend the great things which God had prepared for such as love him . Thus , after some little digression , I come to conclude this point of Creation , which is general ( through one blood , even of the Lamb slain from the foundation of the world ) or special , of such as believe on his name , and so receive priviledge to become the Children of God by adoption , or the new creation as before shew'd . I come now to treat of redemption or buying again , which is also general or special : general , of all lost mankind , by the pouring out of the blood of the Lamb slain from the beginning ; or special , of such as believe on him who was slain for them . For the unfolding of the truth of this point , I intreat the Reader to consider , First , from what state , with what price , and to what end , Christ bought or redeemed all mankind . For the first , they are redeemed from the suffering that came by Adams sin , I mean , the first death , as I have before shew'd ; so that that punishment did not presently seize upon all mankinde and send them to the grave , in one who had sinned ; neither shall it for ever keep any one of Adams posterity under its power ; but all do live by Jesus Christ here , and see the goodness of the Lord , and all shall live hereafter ( I mean , rise from the dust ) and see his glory : onely here 's the difference ; they who saw his goodness here , yet did not imbrace it , shall see his glory hereafter , but shall not injoy it : and this will be a never-dying worm to their accusing consciences ( not that they were not redeemed , but ) that they despised the riches of his grace , when they might have had it , but would not ; and now are shut out of glory , when they would have it , but cannot . Secondly , Consider , the price by which we were ransomed , bought , or redeemed , is onely the blood of Christ ( though some , through over-hastiness affirm the contrary ) and by this there was a reconciliation made for the whole race of Adam , thus far , that whereas they were all reputed offenders in one , and justly out of favour , the Lord for the sake of Christ was at one with them in reference to that sin of the world which the Lamb of God took away ; by whom God was so appeased , that fury is not in him , Isa . 27. 4. except men set the thornes and bryers against him , &c. vers . 5. according with that , 2 Cor. 5. 19. God was in Christ reconciling the world to himself . Objection But , say some , that 's meant of the Elect onely . It s true , if you mean of mankinde ( in opposition to the fallen Angels ) chosen , appointed , and ordain'd to live here and seek God ; which is the first acceptation of Election . But if you mean of the Elect ( i. e. ) such as were chosen to eternal life , then it seems these were once out of favour , or else what need a reconciliation ? Though it be granted to be of the Elect , yet it doth not follow that it is of the Elect onely : for if God will judge men according to their works , and not punish the child for the father , ( as he hath sworn he will not ) then surely he is reconcil'd to more then ( such as you call ) the Elect , in reference to the first sin , or one offence of Adam . See how incongruous it is to say that this is meant onely of the Elect , or such as shall be eternally saved ! First , in it self : for if God be reconcil'd to them ( in respect to Adams offence ) then some shall ( not onely in the first death , but also in the second death ) be sufferers for that one offence ; and how contrary that is to all the reveal'd will , yea Oath of God , I have already shew'd . Secondly , all rational and unbyassed men that fear God , know that the world in Scripture-phrase is opposite to the Lords chosen ones , as John 15. 19. John 17. 9. Thirdly , It is inconsistent with the Tenents of Mr. Tro. and others with him ; for they say the Lord chose a certain number of men to everlasting life , without reference to any faith and obedience ; from which Election they could never fall : and if so , what need of reconciliation ? therefore it must needs be of some that were not in favour : for it 's very improper to say , that God was in Christ reconciling the beloved of his soul to himself , which never did nor ever could lose his favour . But this will be more plain , when we consider into what state mankind was bought and brought by the blood of Christ ; and that is , not to eternal life , for he did not buy all men or any man , that by the pouring out of his blood only ( without faith & repentance ) they or any one of them being come to yeers of discretion should be saved ; for if redemption and reconciliation had been such , and so fully absolute as to this what need the Apostle have besought the Corinthians so earnestly that they would be reconcil'd to God ? 2 Cor. 5. 20. And if some men shall be saved in glory , onely and alone because Christ dyed for them , then those many melting invitations , tender intreatings , with all the exhortations , admonitions , reprehensions , instructions and other teachings of the Lord , might have been spared : But therefore I hold that men ( even all men ) were delivered , redeemed , or bought out of the hands of their enemies , that they might live through Christ here in this world . Secondly , that they might live to him that dyed for them and rose again , 2 Cor. 5. 15. i. e. through him believe , Joh. 1. 7. and serve God in holiness and righteousness before , &c. Thirdly , That they who for nought had sold themselves to death and the devil , might rise again from the dead . In a word , as God through Christ chose or appointed all men to serve him , and by Christ created or made all Nations of men to seek him , as the Scriptures say ; so by the blood of his Son he bought again or redeem'd lost mankinde . And if it be true , that all men without a Christ were once dead , and now living by him , are bound in duty to live to him ; it 's as true , that he dyed for , or bought all . And that these things are true , you may clearly see , if you read and seriously consider 2 Cor. 5. 14 , 15. where the Apostle being proving that all were dead ( a thing it seems somewhat strange to the Corinthians ) doth it thus ; If one dyed for all , they were all dead : And that he dyed for all , that they which live should not henceforth live unto themselves , but to him that dyed for them and rose againe . It seems that they onely are bound to live to Christ , for whom he dyed and rose againe . That all are bound to live to him , none dare deny ; that all men shall be rais'd by Jesus at the last day is true , as I have before shew'd . And that Christ bought or redeemed all men , See John 10. 15. and 2 Pet. 2. 1. Now none will deny that he bought the sheep , that is , such as confess him , hear his voyce , and follow him : and Peter saies , There shall be false teachers , &c. denying the Lord that bought them : so that he bought them also who deny him , and are destroyed . Object . But the Lord that bought them is not the Lord Jesus , say some . Answ . They that shall say so , and teach men to say so , are in this some of those false teachers , who deny the onely Lord , even our Lord Jesus Christ . If they shall say 't is the Father , Answ . Christ and his Father are one : shew another Lord. Object . But , saith the Objector , The price wherewith they were bought , was some other price then the blood of Christ . Answ . 1. When he shall shew me what that other price is with which false teachers are bought , I shall believe him , and not before ; for it 's not exprest in Scripture . 2. He may as well say that the Saints at Corinth were not redeem'd or bought by the blood of Christ , because it s not mentioned . 1 Cor. 6. 20. and 7. 23. Object . But the word in the Original signifies to buy without a price , or acquire men into the Profession of Gods service . I Answer , first , This is utterly false ; and though it be not alwaies meant to buy or acquire with blood , yet whatsoever men purchase , buy , or acquire , they lay out study labour industry , health , friends , strength , mony , or some other means or price , by which they get or compass their desires . Object But is it not sayd , Come , buy , &c. without money and without price ? Isa . 55. 1. Answ . First we cannot buy spiritual things with mony , or silver , as some Translations render it . But , Secondly . He that comes to the Lord to obtain any mercy , if he come without the blood of Christ upon his soul , be sure he will acquire or get none . And whereas it hath been said , that Christ doth acquire men into the profession of his service . I demand whether he doth acquire them to serve him , or profess his service really or seemingly ? If really , then it 's the same that I say ; Christ did really buy men , that they might really serve him : and because some serve Satan and others serve God in hypocrisie , they shall together have their portion with their Father and Master the Devil in the lake of fire . If seemingly , then Christ by their doctrine acquires or gets men to be Hypocrites : for seeming service , or the profession of service which is not real , is all one , and both abhor'd Hypocrisie . The Lord in mercy yet grant men space to repent of these their hard sayings . Object . It s true , say some , that Christ dyed for all , and bought all in a sense ; but dyed not for all alike . I Answer , The question is not in what sense Christ dyed for all , or bought all ; but whether the thing be true : and if he dyed for all in any sense ( as you call it ) it is true that he ransomeed all . But say others , All were bought by Christ to live by him , and shall rise by him ; But not as a Mediator . These poor cavils and senseless shifts are not worth answering : I shall onely say this to them , That when the Objectors can prove what they say by the Scriptures ( viz. ) that Christ dyed two waies , I shall heed their sayings : in the mean space such expressions are so far from the form of sound words , that I fear they flow rather from a critical then conscientious spirit , that seeketh truth in the love of it . I have shew'd you what the Scriptures say , and how according to them Christ dyed for all , so that all live by him , and ought to live to him : I desire not to be wise above what is written . I come next to speak in few words of Redemption in a stricter acceptation , and to shew how some are in a special manner freed , ransomed , delivered , or redeem'd by Jesus Christ , and to that purpose shall first lay downe some Scriptures , and to come to the clear understanding of this point . Cast your eye then upon Eph. 1. 7. In whom we have redemption through his blood , even the forgiveness of our sins ; and upon 1 Pet. 1. 18 , 19. Forasmuch as ye know that ye were not redeemed with corruptible things ( as silver and gold ) from your vain conversations received by tradition from your Fathers ; but with the pretious blood of Christ &c. The great question here to be resolved , is this ; How the Saints come to be redeemed from their vain conversation , and to have remission of their sins ? For answer unto this , I beseech you that read to remember what I have in part declared already , that there was an offence ( though committed but by one ) in which all the world was reputed guilty before God , so far , as that , if Adam for that offence had at the instant of his committing it gone to the grave , the whole race of mankinde had perished in him ; to take away which , the Lamb without spot offer'd up himself to God , so that that sin imputed to all ( and so called the sin of the world and iniqnity of us all ) was by the pouring out of the blood of the Lamb slain from the foundation of the world , taken away and remitted ; so that none shall now dye eternally for it : and herein appeared the free love of God , who by the blood of his Son washed away sin , no creature seeking of it . But every individual man and woman , when they come to years , and know good and evil , do themselves commit many sins , and walk in a vain conversation by tradition , &c. and how they come to be redeem'd , or delivered from this by the blood of Christ , I shall by Scripture and experience briefly make manifest . First , God sends Christ or the light to them , with manifestations of his grace and goodness , to lead or perswade them to turn from their sins to God ; declares to them the sufferings of his Son for their sins : and they who seriously consider these manifestations of mercy , believe , and lay to heart the kindness of God ( though before Prisoners to sin and Satan ) are loosed , delivered , or redeemed from their sins and vain conversions , as the Apostle plainly proves , Acts 10. 43. To him give all the Prophets witness , that through his name whosoever believeth on him shall receive remission of sins . So that through the application of the blood of the Lamb to their souls by believing , they come to be delivered and have redemption from these sins of theirs , and this redemption or pardon of sin is in time , and conditional upon faith and repentance . I shall indeavour further to illustrate this , by a familiar similitude thus ; Suppose the servant of some mighty Emperor or General should commit an hainous offence , to both the high displeasure and dishonour of his master , and ( now conceiving in his heart that his Lord was full purposed to punish him with exquisite and exemplary torments ) should secretly depart to his masters greatest enemy , and with him , with a heart full of envy , wrath , and devilish despite , contrive the destruction of him whom he had lately disobeyed : in the mean time , this mighty man ( having no such thoughts as his wicked servant imagin'd ) hearing that another potent person , for some horrid crime , had condemned his run-agate servant to dye , gives his only Son to suffer death , to preserve his live ; who yet still ( not knowing his Lords love ) with a perverse and inraged heart , carries on the designe of his masters ruine : but in the midst of his malice and fear , having certaine intelligence of the transcendent kindness of one whom he had so highly incensed , and of his own willingness to receive him even as a Son , if he would return to him , presently his soul begins to melt , hatred le ts go the hold it had upon his heart , and admiring such unexpected and undeserved love , his bands of wickedness full off , the rage , rancour , and wicked resolutions which possess'd him , are all cast out ; the snare is broken , and he is delivered , not only from that death which his Masters Son quitted him of , by dying for him , But also by applying and considering his Lords love , of those bloody sins and designes against his Master , and begins to think of returning to him , who had done such great things for him . Thus stands the case betwixt God and man : when Adam had sinned , he ran away from his Maker ( and what spirit he was of towards him , you may perceive by his Answers to him , Gen. 3. ) who yet had thoughts of love and peace towards him , and gave his onely Son to ransome him from the pit ; of which ransome or redemption all his posterity , being in his loynes , are partakers : but they have all ( as I may say , one by one ) departed from their God , and rebelled against him that redeemed them , and continue long ignorant of the loving kindness of the Lord : at length , the Lord by his teachings ( as himself pleaseth ) makes known his goodness and riches of grace ; and as many as believe or lay to heart what he hath done for their souls , how he gave the Son of his love to dye ( yea to destroy the power of death ) for them , that they might live by him , and through him rise from the grave , and that they have this redemption or deliverance through the blood of Jesus shed for them , and have clear evidence of this by the Spirit in the Scripture of truth , they begin to loath and leave their sins ; the love of God known , casts out their base fear ; his mercy manifested , destroyes their malice , pride , lust , covetousness , &c. cuts in sunder all the cords of vanity in which they were held , carries them quite out of their prison wherein their souls were pent up ; though sin tugs hard , yet at last it is fain to remit its hold ; and though before they hug'd sin as a friend , they now let it go as an enemy ; and so in the end , through the applying of that blood which was shed for them , they are redeemed out of the hand of the enemy ; and by the application of the blood of Christ , they receive remission of THEIR sins , as they before had by the effusion of it the remission and redemption from Adams sin , which , as I before hinted , was absolute , unsought for , free , and universal . This is conditional and especial . And if any shall demand , Why all have not this redemption . I answer , Because they believe not , they lay not the blood of Christ to heart ; if they did , it were impossible that they should be so carried away with lust , pride , ignorance , lying , swearing , cheating , drunkenness , gaming , covetousness , formality , lukewarness , ildeness , and all manner of disobedience : for if men did consider the grace of God , if they knew the gift of God , and his kindness which towards man appeared , and thoughts of peace he harbours even towards them that are in rebellion against him ; yea , how he was Reconciled to them who yet are enemies ; they , even they , would harbour sweet thoughts of God , no longer look upon him as an enemy ; But throwing away the weapons of wickedness ( their sins ) would consider him as the chief of friends , and so be reconcil'd to him , as the Apostle speaks , 2 Cor. 5. 20. and of which the prophet Isaiah speaks , Chapter 27. 5. This reconciliation also is special and proper to believers . Thus have I , as briefly as I could ( and more briefly then the matter indeed will well allow ) spoken of redemption and reconciliation ; how general , and how special . I come in the next place , by Jehovahs help , to treat of Justification , which is also universal and special ; The one is by the effusion or pouring out of the blood of Christ ; the other by the application of it : of the one , mention is made , Rom. 5. 9. Being now justified by his blood , &c. and thus God is said to Justifie the ungodly Rom. 4. 5. but that this may be the better understood , we must consider that there is a twofold sin or offence : That which some call original , which the Scriptures call one offence , or offence of one , even Adam , and the●e innumerable transgressions which every man and woman commit . From the former only I finde that all are justified , by the pouring out of the blood of the Lamb slain from the foundation of the world : from the latter none is or shall be , but through the applying of that blood by believing : The former of these is absolutely free ; sutable to this is , Rom. 3. 24. without any condtion ; and is universal , as you may see , Rom. 5. 18. The latter is also free on Gods part , but upon condition of believing , on ours , as you may find Act. 13. 39. For the further clearing of this thing . I desire the reader with me to reveiw that lately-recited text , Rom. 5. 18. and I shall lay it down according to the Original : Therefore as by one offence ( or sin ) condemnation came upon all men ; even so by one , justification to life came upon all men . But having handled this point partly before , upon another occasion , I shall only reminde the reader that these tex●s hold forth this cleerly to us , that as sin came upon ( or was imputed to ) all men by Adam ; so righteousness came upon ( or was imputed to ) all men by Christ : and as for that sin all men were condemned to dye ; so from that death all shall through Christ be made alive : and this is agreeable to the Scriptures , 1 Cor. 15. 22. and all divine justice and reason ; for had not Christ justified mankind from that offence . Adam and all his posterity had been banished from God for ever , as you may plainly perceive by that which is written , 2 Sam. 14. 14. I would gladly know , whether any man hath life here , or can rise from the grave , but by Christ by whom are all things ; or whether we could by any means enjoy these , if we were not justified from that which deprived us of it , and so quitted from that prison the grave , which without a Christ dying and rising again , would have kept Adam , and in him all his posterity , under its power ; but the day shall come , when all that sleep in the dust shall rise , and shall give an account before the Lord ( not of Adams sin , but ) of the things done in their own bodies : so that it seems that when every creature shall stand before the Judge of the world they shall not be look'd upon as unrighteous persons , because Adam did offend . If any affirme they shall , let them prove it by the Scriptures , and I shall willingly assent to them : In the mean space , I propound this to my self and others , that either men shall at the day of judgement be damned for Adams sin , or they shall not ; if they shall , then God hath somwhere revealed it in his word ( for he will do nothing , but he revealeth his secrets to his servants the Prophets ) if they shall not , then they shall be considered righteous , and justified from it ; which is cleerly sutable to Rom. 5. 19. As by one mans disobedience many were made sinners , so by the Obedience of one shall many be made righteous . And this is that which I understand by the justification of all men , even Gods acquitting of them from Adams sin , ( and the suffering which came by it ) at the day of judgement ; then which , nothing is more cleer to me ( and thousands more ) in all the holy Scriptures , and agreeable to all the revealed will of God in this case , declaring that every soul shall bear his own burden , and dye for his own offence . But now a word or two of special justification , and so I shall conclude this point . That which I call special Justification , or the Justification of some particular persons , is , when God is pleased to look upon his poor creatures which through believing in Jesus Christ turn from sin to serve him , as righteous in his Son : which I desire further to explaine , thus : God having in the purpose of his own will , freely justified mankind from that sin of Adam , and granted them to live in this world , they all commit many grievous offences against that loving God that gave them life , breath , and all things , by lying , swearing , drunkenness theft murder , adultery , fornication , pride , ambition , coveteousness , idleness , cozening , envy , by evil thoughts and evil words from which the law of Moses is too weak to justifie them ; for let poor creatures annoyed , imcumbred , and compass'd about with these sins , read the Law of Moses , or offer up sacrifices according to that Law , yet that will not drive sin out of the soul : but t●● blood of Christ applyed by faith , the blood of Christ sprinkled upon the conscience , will purge out sin . When a poor soul doth know and believe that Jesus Christ shed his blood for him or her , they begin to hate iniquity , and abhor every sin ; and at length , through faith ( i. e. ) the constant application of the blood of Christ to their hearts , they who formerly were servants of sin , and free from righteousness , become quit , justified , freed from sin , and servants of righteousness : for with the heart man believes unto righteousness , Rom. 10. 10. so that by believing they become justified ( righteous , and cleered ) from those sins from which they could not be justified by the Law of Moses , as that before I hinted from the mouth of the Apostle Paul , Acts 13. 39. So that which I find in the Scripture , concerning this is ▪ that though God hath freely through the pouring out of the Lambes blood taken away the sin of the world ( I understand Adams sin ) yet none ever did or can get free or justified from the sins which they themselves have committed in their own bodies , but through believing or laying to heart the goodness , kindness , grace , mercy , or love of God , which towards man appeared in Christ Jesus before the world began ; and in some measure of light or other , hath been , is , or shall be manifest to all men . Of this justification by faith , the Scriptures of truth speak much ; as Rom. 5. 1. Being justified by faith , we have peace with God ; from whence I gather , that ( though God be at peace with us in relation to the first transgression ) yet no man can have peace with him in their own souls in reference to those many sins that themselves have committed but by believing or laying hold of his strength , as you may see , if you will but considerately weigh Isa . 27. 4 , 5. Of this Justification ( which believers onely are sharers in , ) mention is also made in many other places ; as Gal. 2. 16 , 3. 8. & 24 , &c. As for justification by works , as the Papists plead for it , the Scriptures own no such thing : only as they serve to justifie our saith before men , shewing it to be such a faith as worketh by love , and is agreeable to the word of the Lord. The next in order to be spoken of , is Justification : in treating of i● , I shall first , with the aide of God , shew you by the Scriptures how all are sanctified , and then how onely some are sanctified by the blood of Jesus . First , there is a sanctification of all men , and that is by the blood of the Lambe slain from the foundation of the world , poured out , or shed for them . For the full discovery of this , I would desire the reader to consider , what sanctification is according to the Scripture , and he shall finde that it is either a cleansing , purging , or a separating somthing to an holy use , and this is either by blood , or by the word of truth or Spirit of God. A word or two of the former of these : when all mankinde were polluted and unclean through the offence of one , and in him banished from the presence of God , and condemn'd to the dust , our dear Redeemer by his blood freely purged away that spot or filthiness , ( which would have kept men out of the presence of God for ever ) that so all men and women are through him separated or sanctified to serve the living God : and for proof hereof , search the Scriptures , and see Heb. 13. 12. Wherefore Jesus also that he might sanctifie the people with his own ●lood , suffered without the gate . And if any shall say that the text proves not that he sanctified all men with his blood , Answ . first , There are none excluded . Secondly , His suffering without the gate , argues that his blood was shed to sanctifie both Jews and Gentiles , which are all the people that the Scripture makes mention of . Thirdly , If Christ had not by his blood sanctified whole mankind from the filth of Adams fault , they had never had life or liberty to serve God. And if any shall say , that God hath not through his Son given all men liberty to serve him : then it seems that they who shall be damn'd perish , because God would not give them liberty , or leave to obey him ; or else because Adam did eat the forbidden fruit ; either of which is absurd , yea horrid to a knowing spiritual heart . But more clearly is the evidence given by the same Apostle , Heb. 10. 29. Of how much sorer punishment suppose ye shall he be thought worthy , who hath troden under foot the Son of God , and counted the blood of the Covenant , wherewith he was sanctified , an unholy thing , and hath done dispite to the Spirit of grace ! Whence , without violent wresting of the Scripture ( a thing that many use , to serve their turnes ) we may clearly conclude , that they who trample under foot the Son of God , and do despite to the Spirit of grace , and count the blood of the Covenant as an unclean or unholy thing , were sanctified by that blood which they so lightly regard . Now all will grant , that they who prize Christ , obey the teachings of the Spirit , and highly esteem the blood of the Son of God , were sanctified by it : and the Scripture here evidently testifies , as before mention'd , that others , even the worst of men ( as I may so say ) were likewise sanctified ; who then is excluded ? or are there any more sorts of men and women , but such as obey the Spirit , and such as resist it ? Is it not most evident that all were sanctified by the blood of Christ ? even they that trod it under foot , and flight it , and despise the Spirit of grace , and Son of God ? I am not ignorant of the many poor shifts which I and others have had to evade the truth of God so plainly revealed in this pretious place of Scripture ; but I judge they are not worth the taking notice of . Object . But some may enquire happily , What is my end , in endeavouring to prove that ungodly men , who tread under foot the Son of God , &c , were sanctified , justified , reconciled , and redeemed by his blood ? Answ . That when I meet with such , I may declare unto them the righteousness , kindeness , and goodwill of God , convince them of their ingratitude ; perswade them to love Christ , and believe on him ; to leave their evil , learne to do well ; demanding of them how they can have the heart to live so wickedly , and abuse the mercy of God in Jesus Christ , by whose blood they were justified from that one offence , and sanctified or set apart to serve God ? how they can be so unkind to their Saviour , and to tread him under foot that bought and sanctified them with his dearest heart-blood ? That in case they refuse , they be left without excuse , so as they shall not be able to say in the last day , Lord , when did we hear of thy love , or that thou didst redeem and sanctifie us by thy blood ? and so it being manifest that their destruction is of themselves , the Lord may be clear when he judgeth . And whereas it may be demanded , How it comes to pass that all serve not God in holiness ? I answer , first , negatively ; It is not because God did appoint them to unholiness and disobedience , as some blasphemously say ; but because they resist the holy Spirit , or the teachings of truth , or light of Christ , shewing good and evil ; excusing them in doing the of one , and accusing them for the other : for they who receive the instructions of the holy God , and turn at his reproof , shall have his Spirit poured out to them : Prov. 1. 23. Turn you at my reproof , I will pour my Spirit unto you , I will make known my words unto you ; and so the Lord giving out his word and Spirit , and they receiving it , become partakers of that special or peculiar sanctification of which I made mention but even now ; of which a word or two in the last place . When the posterity of Adam , once sanctified , as I have shew'd you , by blood , or set apart to serve Jehovah ( which priviledge had all lost in one ) come to know good and evil , to receive vain thoughts to lodge in their hearts , and so vain words proceed from their lips ; and vain traditions from their Teachers and fellow-creatures , with all which their minds and consciences , yea their lives and conversations become defiled ; and as many of these as ●●ke notice of the goodness of God , entertain the true light , that lighteth every man that cometh into the world ; embrace the counsel of God , apply the blood of the Lamb , believe on the Lord Jesus , and take heed to their waies according to his word , these are led to repentance ( or a change ) come to see the sinfulness of sin , turn from it , have their consciences purged from dead works , and their waies cleansed ; so that at length they come to be holy in heart , and all manner of conversation , and so are partakers of that special sanctification which I am here treating of ( viz. ) by the Word and Spirit . For the declaring of this more fully , I shall lay down this Querie ; What is the reason that men dye in their sins , and are not purged from their filthiness ? If I should as many do , say , that it was Gods appointment , he so ordain'd it , or that God did not shew them his light of truth , or that he did not do this really , or that he did not give them ability to receive it as it was manifested , and so follow it , or else for that he gave not his Son to dye for them ; neither was it his will that they should repent and be sanctified , but that they should dye in disobedience , and so be damn'd . Sure If I should say thus , all good men would abhor me for such speeches ( and well they might : ) yet these are the tenents and sayings of those men , against whose opinions I have appeared : and surely I judge , that as a man said to Joab in another case , I may positively conclude in this , that themselvs would set themselves against me , if I should go about and preach that God did appoint men to disobedience and to sin , and not willing that all should come to repentance but that some men ( even as they are men ) should despise the riches of his grace and perish . These hard speeches I have heard some men to utter . Others are more moderate , that God did onely leave men to themselves . Whereto I say , first , that God never left any man in that state whereunto Adam brought them ; for he brought them to the earth , and was not able to shew them any means of grace , or so much as a resurrection from the grave ; but God left not any man there , but afforded them such manifestations of his love , as will leave all inexcuseable before God. Secondly , I Answer , That God did never , nor ever will forsake any poor creature , till they reject him , 2 Chron. 15. 2. But more of this elsewhere : onely I add this , that when men have and still do refuse God he leaves them , and will have nothing to do with them . This may suffice for evidence to this truth , that it is not because God would have it so , that men are still polluted in their conversations , and unsanctified in their lives ; But , as you shall hear in the next place , it is because they believe not : Joh. 8. 24. I said therefore unto you , that you shall dye in your sins ; for if yee believe not that I am he , ye shall dye in your sins . Secondly , Because they will not be purged , Ezek. 24. 13. Because I have purged thee , and thou wast not purged , thou shalt not be purged from thy filthiness any more , till I have made my fury to rest upon thee . Thirdly , Because they receive not the word into their hearts , neither take heed to their waies according to it , Psal . 119. 9 , and 11. And if any shall alleadge that when God comes to sanctifie a soul , he will do it by an unresistible power : I answer , There 's neither promise or example of such a thing ; and they who so affirme , make themselves wise above what is written . 'T is true , there are many works which the Lord doth absolutely of himself , without calling for the creatures duty in any respects , as in the Creation , Redemption , and Salvation of mankinde from that misery that Adam brought them ; so as in and under that free , universal , and unlimitted consideration which I have spoken of : so when God will destroy his enemies none shall deliver out of his hands ; he will work and none can let it , Isa . 43. 13. and there are many works which he will bring to pass conditionally ; as the redemption justification , sanctification , &c. of creatures from their own sins ; and these he will effect upon receiving and believing the truth , as I have also shew'd you in the treating of these things under that special consideration , which I have presented to you ; and as you have heard from . Act. 10. 34. Acts 13. 39. and many other places ; in which you may see that the Lords work , and the duty or endeavour of his creatures ( by him furnished with ability to do what he requires ) must , and ever did go together : God purifies the heart by faith : see Act. 15. 9. God it is that purifies , the creatures duty is to believe . The Lord doth and will ever work , according to the counsel of his owne will , which also he hath revealed in his word : and he hath sanctifi'd us from the first offence by his Sons blood ( which otherwise would have caused our eternal banishment from the Lord ; ) yet will not sanctifie us from our vain courses , but through belief of the truth , which cleanseth the souls that receive it in the love of it : for when a poor creature , who long hath serv'd sin and Satan , comes to know the love of God in Christ , and believe it , his heart is so purified , and his conversation cleansed , that he cannot indure sin , but hates every false way , denies ungodliness and worldly lusts , and lives soberly righteously , and godly , in this present world . And thus having treated of Sanctification also under a twofold consideration , I shall ( by the gratious assistance of God ) next speak something of Vocation ; which is the call of God , or God's calling of his poor creatures to believe in the light which he gives them , and leave off their sins : it is his inviting or perswading men to do well , the stretching out of his hands , as it were , to beseech men to come to him ( i. e. ) to conform to his light or revealed will. And this is Universal : for as he chose , or appointed , created , deliver'd , justified , and sanctified mankinde , to seek and serve him ; so he calleth all men everywhere to know him , obey him , and glorifie him , according to that power or ability that he hath given them , or the light or commands which he holds forth to them . He calleth the Stubborn and rebellious , Isa . 65. 2. the refusers , Prov. 1. 24. them that perish , and put from them the word of God , and eternal life , Act. 13. 41 , 46. such as spend mony for that which is not bread , and their labour for that which satisfieth not ; who thirst after unprofitable things : Isa . 55. 1. Ho● every one that thirsteth , come ; and the Spirit and the Bride say , Come ; and let him that heareth , say , come ; and he that is a thirst come ; and whosoever will , let him come , and take of the water of life freely , Rev. 22. 27. And if any shall say that the people who are here called upon , are such as thirst after Christ and his righteousness . I Answer that it is a gross mistake ( though by most lookt upon as clear truth ) for had they thirsted after Christ , who is the true bread , and his righteousness , which filleth and satisfieth the souls of such as seek him , they had never been so reproved : Isa . 55. 2. Why will ye spend your money for that which is not bread , and your labour for that which satisfieth not ? But do not we see dayly some thirst after blood and revenge , some after honour , some the praise of men , others through luxuriant pleasure melt even as to water the very sinews of their strength , and some for gain , gold , and profit , adventure estate , fame , health , and life , yea body and soul , that they may compass their end ? yet riches profit not in the day of wrath , Prov. 11. 4. Who then is excluded from the call of God , and to whom hath not his light shined ? To come to some instances : when Adam ( and all mankinde being yet in him ) was fallen from God , it pleased Jehovah to call him , to preach the Gospel , that is , declare his goodness to him , all his posterity , being yet in his loines ( for I thinke every fober man will acknowledge that we were as much in Adam when he was restored , as when he fell ; and were as much partakers of his mercies from God , as we were of his sin ) consider the words of David , Psal . 90. 3. Thou turnest man to destruction , again thou sayest , Come againe ye children of men . And from that very day wherein the Lord was graciously pleas'd to seek out and call back all mankind lost and fled from him in one , to this hour , he hath called and cryed out aloud in manifestations of love , one way or other , to every man and woman . See his gracious call to Cain , Gen. 4. 7. If thou dost well , shalt thou not be accepted ? By Henoch , Noah , and others , his glory and righteousness was revealed and preached to the old world . In the Ark , there was neither man nor woman , but was experimentally acquainted with the love and will of God ; and that Cain , Cham , or any others declined the way and truth of God , was not because the Lord called them not , or left himself without witness towards them , but because they came not , neither received that testimony of his love which he gave to them . And if any shall say , that many Nations had not or have not , any discovery of the minde of God , the Apostle evinceth the contrary , and proveth that the obedience of the Heathens or Gentiles did declare the law of God written in their hearts . Rom. 2. 15. And the word of truth tells us of Abraham amongst the Caldeans , Melchizedek amongst the Jebusites , Lot amongst the Sodomites , Joseph and Moses amongst the Egyptians , Jethro amongst the Ethiopians , Job , Elihu , and others , amongst the children the East . There was Rahab , Ruth , Vriah , Ittai , amongst the Cananites . Moabites , Hittites , and Philistims , besides the constant appearances of the grace , goodness , or love of God , which called and should have led them to repentance . How evident it is that the Queen of Sheba , Nebuchadnezzar , Darius , Artaxerxes , the Ninevites , yea all Nations had the word and will of the Lord made known to them by the servants and Prophets of the Lord , they that read the Scriptures of the old Testament will quickly perceive . When there seemed to be ( through their rejecting the light ) an almost universal deluge of darkeness or ignorance over the inhabited parts of the earth ; the Lord lifted up his Church of the Jews to such an eminent height upon the Pillars of truth , and gave them the glory and the Oracles in such an illustrious manner , that all Nations had notice of it , and some out of every Nation under heaven Proselyted themselves unto it , as you may gather out of Act. 2. 5. to 10. Afterward , our blessed Saviour sent his Apostles , and they by his Order the disciples , to Preach the Gospel in all the world , that so the goodness of God to and in every Creature might be more fully made known : and have not men heard ? surely the sound is gone out into all the earth ; and the mercy of the Lord ( which is over all his works ) who is good to all , hath been declared before the faces of all men and women . And God hath so called to every one , either by the law in the heart , the light of the Lord , by Moses , the prophets , and Christ ( all demonstrating his rich love ) that ( though all have not been led to a change ) yet they all shall be left without excuse in the great day . In a word , what Nation was there , to whom he sent not his Messengers ? what man or woman is there , to whom he hath not shew'd and offered favour , in whom he hath not shin'd with ●●ght and with whom he hath not strived with his Spirit , even in such a fulness or sufficiency , as to performance of those works to which they were appointed , as faith , repentance ? &c. as for example , when the wild Indians defile their neighbours wives or daughters , or steal any thing &c. there 's a light set up by the Lord in their hearts , which perswades them of the evil of their wayes ( as you see by their endeavors to conceal their sins ) and what I beseech you hinders them from believing that light or dictate of the Spirit and from turning to that which the means is sufficient to effect ? only they reject the light , follow their lust , and are rul'd by the divel . Obj. But ( will some say ) doth God invite all men , and offer grace to all men really and in good earnest ? I answer He doth , though there be that affirme the contrary , and say that God doth not really and in good earnest , or without hypocrisie , offer grace to all : But this is one of those hard speeches which men have ungodly spoken against God , and for which he will one day call them to account , as the Apostle Jude intimates to us , vers . 15. Object . But he holds not forth his grace alike to all , nor hath he given power alike to all to come to him , that is , to conform to his will revealed . Ans . This , though it be a frequent yet it 's a frivolous Objection . I only say this to it : First , that all men have not the same measure of discretion , understanding , or capacity , nor the will of God revealed in the same manner and cleerness . Yet , Secondly , Every one hath some portion or talent at least ; some favour is shewed to the wicked : they that slew the Kings servants , were invited to the wedding : and that really , Mat. 22 : 6 , &c. neither indeed doth Jehovah expect the same proportion of acting from every one in the world ; he doth not require every man to act as a General ; but to what ever he calls forth any soul , he furnisheth that creature with every thing necessary for the doing of what he expects from him . For the better understanding of this , consider , that for the enabling of creatures to act , there is a twofold power requisite , yet both from God through Christ . The first is , that he hath given to men and women , as they are his creatures : for as such , they can hear , see , know , understand , walk , &c. And the second comes forth from him to them when they are able to discerne betwixt good and evil ; and this is the law , light , or motions of the Spirit of God presenting his goodness , love , or grace to them , by this to lead them towards him ; forbidding them to do evil , and bidding them do well . The former fits us to do or act ; the latter to do well : and till this latter , I mean , the law , light , or teachings of God , come in some dispensation or other , the creature cannot , neither is it required to act according to the rule of Obedience to God : but when this is come , and the Lord layes truth before them , they may know and believe him ; cease from evil , and learn to do well , according to the light , law , or power appearing , as I have before shewed , from Isa . 43. 9 , 10. But some perhaps may say , that I detract from the free grace of the Creator , and attribute something to the creature , as if he could contribute somthing towards his coming to God , and his eternal happiness . I hear there are many that talk much of free grace , understanding neither what they say , neither what they affirme : for though the love , grace , mercy , goodness , or kindness of Jehovah ( being all but one and the same ) be ever free , yet it is not alwayes without a conditian ; for Gods appointing of creating , redeeming , justifying , sanctifying , and calling of all men to live here , to seek and serve him , be so free , that God required nothing of the creature to do these things for him ; he ask't no price , made no bargain , no man sought to him in the business ; but he alone moved by his own love towards a miserable lost creature , finished the fore-mentioned works from the foundation of the world for all mankind : yet they that believe not , shall not enter into rest . For the Lords sake , read and consider Heb. 4. 1 , 2 , 3. so that now if men will injoy further manifestations of the love of God , they must fulfill the conditions which God requires of all such as would have such enjoyments : for therefore hath the Great Jehovah done all those things for men freely , that men through consideration had of his love , might love him that loved them first : and hereupon he will yet love them , and shew more of his kindness to them . Weigh the words of our Saviour well , Joh. 14. 21. He that hath my commandments , and keepeth them , he it is that loveth me ; and my Father will love him , and I will love him , and will manifest my self to him . It is not to be doubted but the Father and Christ did love those that keep his commands , before their Obedience , yea , before they were born , yea so well , as to redeem , sanctifie , and justifie them by the blood of the Lamb , from the power or extent of suffering that came by Adams sin ; or else they had never been born , and so could never have been obedient : yet here he says , My Father will love him , and I will love him , &c. according to that , Psal . 147. 11. His delight is in them that fear him . This further manifestation of love is upon condition ; and this was the way and purpose of God from the beginning : If thou dost well , thou shalt be accepted . The Lord is with you , whilst ye are with him ; and if seek ye him , he will be found of you , 2 Chr. 15. 2. He that confesseth and forsaketh his sin , shall finde mercy , Pro. 18. 13. Hear , and your soul shall live , Isa . 55. 3. see vers . 7. He that believeth and is baptized shall be saved Mark. 16. 16. Behold I stand at the door and knock : if any man hear my voice , and open unto me , I will come in to him and sup with him and he with me , Rev. 3. 20. And if any man doth his will he shall know the doctrine , shall be the mother , brethren , and sisters of Christ , God will hear him , and he shall enter into the Kingdome of Heaven . Joh. 7. Mark. 3. 35. Joh. 9. 31. Mat. 7. 21. But can the grace of God be said to be free , when there is a condition of something to be done by us for the obtaining of it ? I answer : Very well it may be free , though it be our duty to receive and obey the giver . For first , God shews man what he would have done , Mica . 6. 8. and made all the promises of grace , freely , none moving him thereto , nor any , as men , excluded from them . Secondly , It is he that gives all the ability by which we do what he layes before us . Thirdly , He might require us to do more then he hath , yet have made no promises of further grace , or of eternal life , which is the gift of God ; and if this last were well understood and explained ▪ it would overthrow all the Popish doctrines of merits , both of condignity and congruity : for without controversie , all the obedience of the whole race of mankind is not able to conterpoise ( much less deserve ) the least of the mercies which we enjoy as to this life : and if God had laid more labour upon us , and yet given us only what is here below , we could not have said he had been a hard master . If he had not pleased to have declared unto us by his Spirit the grace that shall be brought at the revelation of Jesus Christ , we should never have heard or thought of it . It must of necessity be then , that the mercy of God to eternal life , and his continued manifestation of grace in Order thereunto , are most free : for , Fourthly , Hearing the word of God , faith , repentance , baptism , prayer , praising of God , and other works of Gospel-obedience , which God enables us to do , stand us in nothing ; they are not like the costly and Burdensom ceremonies of the Jews : the Lord onely requires that we should worship him in Spirit and in truth ( that is , as the word of Christ , which is Spirit , and truth , and life , teacheth us . ) Lastly , our receiving or believing of light , truth , love , and mercyes of God , is so far from making it not to be a free gift , that this makes it to be so to each particular : for though God gave his Son , the Gospel , and eternal life freely , yet no man hath either of these to himself , as his proper right to his everlasting happiness , except he receive it ; If a man leave as a legacie two hundred pound to be divided equally by his steward between twenty persons by him named , the steward sending for those persons , declares his Lords love and gift , offers it to them : and to their benefit who reject what was bequeathed , it becomes a free gift ; but to such as accept it , it is not so : their refusal of it , keeps it from being a gift or free benefit to them , though it still be free on Gods part , who tenders it by his instruments to them . And thus you see , that mans doing his duty in believing and obeying according to the Gospel , doth not frustrate the grace of God , no more then a mans stretching out of his hand to receive any thing , doth cause it to cease from being a gift . Secondly , I am so far from detracting from the grace of God , when I affirm that God hath of his rich and free mercy given to every man and woman power to do what he expects of them , that the desire of my soul is to advance that alone ; and to cleer up this , I desire the impartial reader to judge , who doth most advance the riches of grace , they who affirme , with the Scriptures , That Christ by the grace of God tasted death for every man , and that all Nations of men are furnished by the Lord with every thing necessary for the knowing of him , and obeying of his commands layd on them ; or they that say ( contrary to the Scriptures ) that Christ did not dye for all , but only for a few ; and that God hath not given all men ability to performe what he commands them to do , that he hath appointed some to disobedience , and so to damnation ? Who is it that speaks most to the praise of the glory of Jehovah's grace , he that sayes that God doth faithfully offer his grace , and call all men to him ( i. e. ) to conform to his will or law manifested , giving them liberty and ability to accept his love , to perform his precepts ; or they that say that God doth only externally call all men , and not really ; and seemingly offer grace to all men , yet hath beforehand absolutely decreed the unbelief and disobedience of many of them ? For my part , I am fully satisfied with those sayings do most advance the exceeding riches of grace , which hold forth the free and unfeigned tenders of mercy to every man , so as that all are left without excuse , and the Justice of God ( who is no respecter of persons ) cleared in the sight of all men . What you would in words say of such a master as would bind his servant hand and foot , yet beat him for not coming to him when he calls him , or command him to ride a hundred miles in one hour , and buy two hundred penny-worth of ware with one peny , threatning him with tortures upon his not-performing such uncompassable commands ; those men who oppose that truth which I plead for do in effect say of our most gracious and righteous God , when they affirm that he hath decreed the unbelief and sins of men , and yet will condemne them eternally for these things ; and that he hath required them to believe and follow him according to the light he reveales , yet hath not enabled them so to do : which in plain English is , that God exacts more of his creatures then they are able to do . The Lord in mercy yet grant these men time and space to repent of these doctrines . Object . But we do not say God is a hard Master to us , taking up where he laid not down , &c. Answ . Then what have you to do to say that he is so to others ? you cannot deny but he giveth strength to his Saints to do what he requires of them ; and I beseech you consider whether others have not ability from Jehovah to do by him what is expected from them in their several stations . Gladly would I demand two or three Questions of any sober humble soul , that prefers the faithfulness and glory of God before their own fancies . First , Whether every Man and Woman have not ability to act something ? Secondly , Whether that power or ability be not from God alone through Christ ? Thirdly , Whether God did indue them with that ability to do well , or to do ill , or to do nothing ? Surely , you will say , not to do ill , not to be idle ; then undoubtedly it was to serve , seek , and glorifie him . And if any shall ask how men come to commit sin then ? I answer , as Adam did they being men , heaken to the old Serpent , reject the counsel of God , resist his Spirit or Teachings , deny the Lord that bought them with his pretious blood , and bring upon themselves swift destruction . Object . But surely , if God did call all men really , they would sure come to him ; and if he did invite and offer his grace in good earnest , they could not but receive it : if God open the heart , it cannot but be opened ; if he purge , men must unresistibly be purg'd ; if God freely give faith and repentance , men cannot chuse but repent and believe . To which I answer , first , If God , in calling men , and giving out his love , did make use of an unresistible power ( as some fondly dream ) all this were true : But , Secondly , To say that God doth not really intend that grace to men which in the means he extends to them , is a doctrine which I know makes the hearts of many pretious Saints sad , considering how the God of Heaven is by such sayings highly dishonour'd , and abus'd , by saying or implying at least that men shall be damn'd because God did not really and in good earnest call them , and offer mercy to them ; contrary to Prov. 1. 26 , 27. Thirdly , as I have hinted before , God is said to give faith and repentance , &c. when he affords the means ( i. e. ) the word of faith , and doctrine of repentance to men and women come to understanding , and enabled every way by him to come to him in the duties by him enjoyed , and to open the heart ; when he affords that key of knowledge , his word ( which is spirit and life ) and the motions or beams of his Spirit to poor souls : in a word , Gods work , and our endeavours , in all spiritual duties , must go together ; for God opens the heart by sending the means ; we open to him , by receiving and applying it : but as the stretching out the hand to receive a bag of gold , is not that which inricheth the receiver , but the bounty of him that gives it ; so our receiving of light and grace offered , is not that which makes us rich in knowledge and spiritual treasure , but the bounty of God that gives these to us ; yet you know these are not ours ( though extended by the Lord never so freely ) if we do not imbrace and apply them which is indeed but our duty ; which God himself hath enabled us to perform ( and no thanks to us for doing that . ) Fourthly , and lastly , they that heaken to the voice of God , and so come to know his love , and believe it ( or lay it to heart ) cannot but come in ; the love of God constraineth them to live to him that dyed for them and rose again ; and these are they that are in a special manner the called of God , called to be Saints ; He is not asham'd to call them brethren , Heb. 2. 11. but because all will confess that the Saints ( i. e. ) they who receive the word ( whereunto they were appointed ) are partakers of this special calling or vocation , I shall onely add this , That as they who are called , but contemn the call of God , partake not of his choice mercies , taste not of his supper , but bring upon themselves destruction ; so , Behold what manner of love the Father hath shew'd us , such as receive the word , the light of Christ ) that they should be called the sons or children of God! 1 Joh. 3. 1. compared with John 1. 12. And so I come to the last term propounded to be treated on ( Salvation ) which is a delivering of the creature from danger , death , and destruction , and is general or special , as you may see , 1 Tim. 4. 10. For this cause we both labour and suffer reproach , because we trust in the living God , who is the Saviour of all men , specially of them that believe . But , say some to this , ( as to what hath been spoken before ) this is not meant of Christ , but of the Father . I answer hereto , first ▪ consider what Christ saith , John 5. 19. Whatsoever things the Father doth , the same doth the Son likewise . 2. That the Father gave Christ his work to do , John 17. 4. so that the Father redeemeth , reconcileth , and saveth by Christ ; and Christ redeemeth , reconcileth and saveth by laying down his life , and humbling himself to death . 3. Jesus Christ is not a dead God , but God blessed for ever Rom. 9. 5. and received into glory 1 Tim. 16. and one with the Father ; and they that deny , it deserve to be blamed . And if any shall say that the word in the Original signifies not a Saviour , but a preserver , and so conclude that the Father is the preserver of all men ; I Answer , first , that the Father doth preserve by the Son , who beareth up the pillars of the earth , Psal . 75. 3. and by whom all things consist , and to whom all power in heaven and earth is given , Matth. 28. Of him and for him are all things . For , consider God without a Christ , and you cannot see safety or preservation for any creature , onely justice and swift destruction for sin . It s manifest then , that the preservation and subsistance of all men through a crucified Christ , the Lamb slain from the foundation of the world : so that if the gloss which men put upon this pretious truth were truth , yet it makes nothing against that holy truth of God which I desire to vindicate : but it 's as notorious an untruth and falsehood , as ever came from the mouth or pen of any man ; for wheresoever you finde the word Saviour used in the New Testament , relating to Jesus Christ , you shall finde the same word for it in the Original , as is here used by the Apostle , and which is used , Eph. 5. Tit. 2. 3. and all they that can but read greek , will testifie the same . Neither is the greek word Soter ever rendered preserver in the whole book of God , but alwaies Saviour . Lastly , It is the common practise of the enemies of the truth , when any thing crosses their tenents , to make people believe ( if they can ) that either the Scriptures mean otherwise then it speaks , or that the Translation ( though given by men of their owne judgements ) is not right : as for example ; where the word of truth saies that Christ dyed for all , and that God would have all men to be saved , and that the free gift came unto all men to the justification of life ; they say it means otherwise , and that the text , Heb. 2. 9. He by the grace of God tasted death for every man , and this word , who is the Saviour of all men , &c. are not well translated ; for , say they , it should be for every Son , and he is the preserver or saviour of some men , &c. But I would propound two or three questions to such men : First , If these things be not truly , but falsely Translated , why have they ( many of them ) an hundred times at least read such false things to us ? Secondly , Why do not they read them to us according to that which they say is the true Translating of the word , ( viz. ) that Christ dyed but for some , and the free gift came only upon some men to the justification of life ; and that God would have some men to be saved , that Christ tasted death only for every son , and that the Father is the preserver of some men ? Thirdly , and lastly , Whether we shall be judg'd by that which some in a slight way , and through mistake , call the letter ) or by that which the Papists , Prelates , Presbyterians , in their Councels , Comments , and Synods , say is the meaning of the word ? But leaving to speak of the fancies of these men , I come by Gods assistance to shew how God in Christ , and Christ through God ( for these in the great work of mans salvation must not be severed ) is the Saviour of all men . And that I may perform this , I shall endeavour ( as in those things before treated ) rightly to divide the word of truth , which holds forth salvation to us under several considerations : there is salvation as to this life , as Exod. 14. 13. Stand still , and see the Salvation of God : so Acts 27. 20. and 31. All hope that we should be saved was taken away . There is salvation preached , Act. 28. 28. The salvation of God is sent to the Gentiles , and they will hear it , But more plainly , Hebr. 2. 3. How shall we escape , if we neglect so great salvation which at first began to be spoken ( or preached ) by the Lord himself . And there is salvation promised , called eternal salvation Heb. 9. 5. and salvation to the uttermost , Heb. 7. 25. The first is a deliverance from that death that came by Adams sin ; the second is deliverance from death in sins and trespasses by reason of every mans actual sins ; the last is that great deliverance from the wrath to come , or second death . The former of these onely is universal , and hath in it two things considerable : First , what all men are delivered or saved from ; Secondly , what they enjoy . First , our gratious God hath saved all mankinde from that death which came by Adams offence , in that he by the ransome which himself found out delivered Adam ( and so all men then in his loynes ) from present going downe to the pit ; so that by Jesus Christ we subsist ; and by him also he wrought our resurrection or deliverance from the grave , from which all men shall one day be freed and made alive by Christ , 1 Cor. 15. 22. But some ( it may be ) will say , If Christ hath saved all men from the grave , how comes it to pass that any dye ? I answer , first , Christ was never sent to prevent men from going to the grave , but to deliver or save them out of or from it , from the power of it . Secondly , If the resurrection from death be a deliverance or saving from the power of the grave ( which I think none that fear God will deny ) and some onely partake of it , then I confess that God by Christ hath not saved all men : but if all shall rise again , then he is the Saviour of all men , as the Scripture saith , and as I from that word of truth have declared . But some say , T is not Christ but the Father that raiseth them up . Others say , That they rise by the power of Christ , but not as a Mediator . These weak Objections , and many other silly shifts , men have devised , to evade the truth , and prop up an opinion : but being not worth taking notice of ( referring the reader to what hath been before said ) I come to answer one Objection , with which men fly in the face of God ; which is this . T is true ( say they ) God will raise up all men in the great day by Jesus Christ ; but it were better they were let lye in the grave for ever : for he delivers them out of a bad to a worse condition . First , I deny that the principal end of Gods raising up men from the grave , is to damn them : but that all ungodly men may see what great salvation they have neglected , and that for the neglect thereof they must now be punished . Read I beseech you , 2 Thes . 2. 8 , 9. Heb. 2. 2. And that all godly men ( and ungodly too ) may see the clear impartial righteous judgement and pure justice of Jehovah ; the one declaring it by their praises of God in their mouths , as Revel . 16. 5 , 6 , 7. the other , by their speechless silence , when they shall not be able to open their mouth , or hold up their faces before him that sitteth upon the throne , and in the presence of the Lamb , whose love and waies they have despised . And lastly , that after the righteous sentence is passed , every man may receive according to their works , 2 Cor. 5. 10. Secondly , this Objection is contrary to many maximes of truth , which declare that life in it selfe is a blessing , and that annihilation or totall deprivation of a being , is one of the greatest plagues ; but especially , it vilifies the Principal doctrine of the gospel , even the doctrine of the resurrection , without which no man could have any sound comfort or incouragement in any service , or sufferings for the sake of Christ . Thirdly , It teacheth men to reproach and upbraid God for his kindness to them . They may as well say , that God is the Author of their sin , in that he through his Son created them ; as that he is the Author of their damnation , in that he raiseth them up by the same Jesus Christ . What you might truly say of that Servant , who shall murder the onely Son of his Master , who redeemed him out of a most miserable slavery and gave him liberty to serve him in the nearest relation , that shall upbraid his Lord bringing of him to a just tryal , and say it had been better for me to have abode still in slavery , then to be tormented for my wickedness ; or wish that he had not brought him out of his bondage &c. we justly say of those men who fancy the forementioned Objection ; yea the damn'd themselves will not dare to speak such words before the throne of God , but shall be convinced by their owne amazed consciences , that they shall then suffer for the doing of that wickedness which they should and might have avoided , and the not doing of that good which God gave them ability and opportunity to do , and not because God made them or raised them . But ( say some ) God appointed them to be disobedient , and to commit those sins for which he will damn them . I confess , if that were true , then the poor damn'd wretches might hope to have something to plead with the great Judge for an excuse : but it 's most untrue , as it hath been shew'd . I confess this is the great objection which the devil and ungodly men ever raised , which brings the greatest advantage to Satan , the greatest encouragement to sinners , the greatest discomfort to the Saints , and the greatest dishonour to God , of any thing that ever shall or can be uttered by the mouth of any mortal man ; being contrary to all Scripture ; which declares against all the unrighteousness of men , and appearance of evil ; shews us that our God is of purer eyes then to behold vanity ; and reason , which will surely tell us that God would never appoint men to do that which he abhors , or condemn men for doing what he had appointed them , or at least for not doing that which he never gave them either ability or call to perform . But ( say some ) what if it were the pleasure of God to make a thousand worlds , and to destroy them all ? I answer , first , That is not , nor ever will be the pleasure of God , to do that which he hath not revealed ( for , he will do nothing , but he will reveal his secrets to his servants . ) &c. Secondly , These are unlearned questions ; and it argues that when men are put to such shifts , they have nothing to say from the word of truth for their opinions : and therefore I shall forbear to follow them in their foolish curiosities , when they presume to be wise above what is written . Lastly , God is so far from taking pleasure in destroying one whole world , that he is not willing that any should perish , 2 Pet. 3 9. Neither doth he willingly afflict no● grieve the children of men , Lam. 3. 33. Yea , he hath sworn that he hath no pleasure in the death of the wicked , but that the wicked turn from his wicked way , and live , Ezek. 33. 11. Object . Yet the Lord hath made the wicked for the day of evil , Prov. 16. 4. I answer , first , But that doth not say that he hath made any men ( as they are men ) for the day of evil , neither doth it say that God made men wicked ( as many say now a dayes ) But he hath appointed and ordained that wicked men shall be destroyed ; such as refuse and rebell , Isa . 1. such as turn the grace of God into wantonness , Jude 4. they that believe not Heb. 3. 18 , 19. neither repent of their wicked deeds , Luk. 13. 3. but rejecting the Gospel , not considering nor laying to heart the loving kindness of the Lord , go on in their whoredome , lying , swearing , stealing , drunkenness , revilings , heresies , covetousness , and all abominations ; these shall be turned into Hell , with all the Nations that forget God , Psal . 9. 17. but that God did ever make or appoint men to be whoremongers , lyars , theeves , or hereticks , &c. that so he might destroy them , is most abominable to imagine . In a word , God is so far from making men wicked , or destroying them as they are his creatures , that when Adam had destroyed himself , and the whole world of men in him , by original or the first sin , the Lord freely , through Christ , forgave it , and delivered or saved him , and in him all his posterity ( for had Adam at that instant dyed , all had perished for ever with him ) but they are so far saved from that destruction , that he giveth life to the world , Joh. 7. 33. and though men lye down in the grave , and sleep in the dust , yet they shall all live again in the day of the Lord. But , may some say , is he so the Saviour of all men , that none shall be damn'd in the second death ? I answer , No : for though he be the Saviour of all men , as I have proved , yet especially of them that believe , as I shall now also briefly shew you by the Scriptures , Prov. 3. 35. The wise shall inherit glory . Dan. 12. 3. They that be wise shall 〈◊〉 as the brightness of the firmament ; and they that turn many to righteous●●ss , as the stars for ever and ever . Mat. 13. 43. Then shall the righteous shine 〈◊〉 as the Sun in the kingdome of their Father . Mat. 26. 46. But the righteous 〈…〉 . Luk. 12. 32. Fear not , little flock , it is your Fathers good pleasure to giv● you th● Kingdome . Whosoever believeth on him , shall not perish , but 〈…〉 Joh. 3. 15 , 16 , 18 , & 36. My sheep hear my voice , and I know 〈◊〉 and they follow me , and I give unto them eternal life , and they shall not 〈◊〉 , Neither shall any man pluck them out of my hand , Joh. 10. 27 , 28. See Joh. 5. 28 , 29 All that are in the graves shall hear his voice , and shall come forth , they that have done good , to the resurrection of life , &c. Mar. 16. 16. He that believeth and 〈◊〉 baptized , shall be saved . Rom. 2. 7. 10. Glory , honour , peace , and eternal life , to every man that patiently continues in well doing . Mat. 10. 22. He that indureth to the end , shall be saved . Rev. 2. 23. Be thou faithful unto the death , and I give thee the crown of life . See vers . the 11 , 17 , 26 , 27 , 28. & Rev. 3. 5 , 12 , 21. He is made the Author of eternal salvation to those that obey him , Heb. 5. 9. If we suffer with him , we shall also reign with him , 2 Tim. 2. 12. But the wicked shall be as stubble , Mal. 4. 1. He that calleth on the name of the Lord , shall be saved , Rom. 10. Blessed are all they that do his commandments , that they may have right to the tree of life , and enter in by the gates into the holy City , Rev. 22. 14. with many other pertinent texts of Scripture , whereby we may demonstratively evidence that there is a special salvation for some ( viz. ) such as hear , know , believe , and obey God ; and that as all men are and shall surely be saved from the first death , and all that came on them through the offence of Adam ; yet they only who receive the truth in the love of it , shall be saved from the second death ; and they who are contentious , and do not obey the truth , through their neglect of so great salvation as was purchased by his blood , and preached in the word or light of Jesus , though they shall be raised up at the last day from the first death , yet for their wickedness they shall be cast into the lake of fire and brimstone , which is the second death . All the Objections and Queries that usually men bring in here about the creatures believing and acting in all kind of obedience , I have handled in the precedent part of this treatise , where I have proved that God never requires any duty of any of his creatures , but at some time or other he furnisheth them with ability to fulfill his commands ; And all our obedience merits not eternal life in the least , seeing God might justly have deprived us of a being , or have given no more but this life , and yet have laid upon us much more work then he hath : but it was the good pleasure of his will to give eternal life , through his Son , to all such as serve him in their generations according to the light manifested to them . For which free mercy , all praise , honour , service , and obedience , is due to Jehovah for evermore . Amen . THE REASONS , OR ARGUMENTS Which illustrate The truth of Christs dying for all men , together with the grand absurdities which unavoidably follow the contrary Doctrine with the answer to the Objections or Arguments of M. Trough , M. Wood , and others . HAving thus by the Scriptures proved that Christ died for all men , and what he hath done for all , or what benefit all men have by him , I come in the next place , in the strength of the Lord , to illustrate the truth of this assertion by Reasons or Arguments drawn from the Scriptures , which may easily evince to sober spirits , and convince the gain-sayers of this soul-establishing Fundamentall Doctrine of the Gospell , and they are these : First , the coming of our Saviour into the world is glad tidings of great joy to all people , Luk. 2. 11. which could never be , if Christ had done nothing for the greatest part of mankind , but it would have been sad tidings to most men , who must therefore die eternally , because there was no Saviour for them , or at least , because they obey not him , who never paid a price for them . Secondly , the Word that is to be preach'● , is the Gospell , to every creature , Mark 16. 15. the Ministers of the Lord Jesus are to declare peace unto every house where they come , Luk. 10. 5. and that can never be done , if they are not able by the Scriptures to preach a Saviour to them , without leaving any doubts upon their spirits . Thirdly , God would have all men to be saved , and come to the knowledge of the truth , 1 Tim. 2. 4. and is not willing that any should perish , but that all should come to repentance : Now if Christ died not for all , then God would have more men to be saved then Christ died for , ( as some have said ) which is absurd to imagine , or what good will repentance do those for whom Christ-never died ? Fourthly , they that are damn'd , Jo. 3. 18. with ver . 36. are damn'd , because they believe not in the only begotten Son of God , therefore the only begotten Son of God died for those , or else how shall they be damn'd because they believe not in him , except men shall be damned for not believing on him that never died for them ? Fifthly , they that shall be damn'd might have been saved , if they had received the truth in the love of it , 2. Thes . 2. 10 , 11 , 12 , 13. therefore Christ died for them , or else they had no probability of salvation , seeing there is no name given unto men under heaven whereby they must be saved , but only the name of Jesus Christ , Acts 4. 12. Sixthly , they for whom Christ died may perish and be destroyed ; see 1 Cor. 8. 11. with Rom. 14. 15. Seventhly , some deny the Lord that bought them , and bring upon themselves destruction 2 Pet. 2. 1. so that if Christ died for those that shall be saved , and those that shall be destroyed , he died for all . Eighthly , the Apostle commands , that prayers and supplications shall be made for all men , 1 Tim. 2. 1. surely prayers will do but 〈◊〉 good to those for whom Christ never died , or how can we pray in faith for all men , if Christ died not for them Ninethly , they who regard lying vanities forsake their own mercies , Jonah 2. 9. I desire to know what mercies they can or do forsake , for whom Christ never died . Tenthly , men judge themselves unworthy of eternall life , Act. 13. 46. and neglect their own salvation : I beseech you consider whether it be possible for men to put off eternall life , or neglect their salvation , if Christ never died for them , so as to bring them into a possibility of enjoying everlasting happinesse . Eleventhly , if Christ died but for some , then the Devil destroys no man , but they perish for want of a Saviour , contrary to J● . 3. 17. and many other places . Twelfthly , if Christ died not for all , then despair of pardon and salvation in them that perish , is no sin , seeing there is nothing for those men to believe unto their everlasting peace , for whom Christ shed not his bloud . Thirteenthly , if Christ died not for all , then it would be a sin for some men to believe that Christ died for them , in that they should believe a lye , and all will grant that it is a sin for any man to believe a lye . Fourteenthly , if Christ died but for some ( even such as are eternally saved ) then none can be guilty of that sin of treading under foot the bloud of the Covenant wherewith they were sanctified , contrary to Heb. 10. 29. Fifteenthly , if Christ died not for all , then Satan doth no evill in perswading some that Christ died not for them , but perswades them to believe the truth ; if it be true that Christ died but for some of the world . Sixteenthly , if Christ did not die for all , then the Devil doth not deceive those that are damn'd when he perswades them that Christ died not for them ; and the Opposers of the truth affirm , that he cannot deceive them for whom Christ died , and so he can deceive none , and by this ( if it be true ) the divell is no deceiver . Seventeenthly , if there be some men that Christ died not for , then it is a vertue for some men not to believe in Christ for salvation , for in believing this they believe the truth , and it 's a vertue in any to believe every truth . Eighteenthly , if Christ died not for all mankind , then this unavoidably follows , that those for whom Christ died not , do as well in believing that Christ died not for them , as those for whom he died , do in believing that he did die for them , seeing both are true ( if the Adversaries of the truth say right ) and it is as much vertue to believe one truth as another . Nineteenthly , all are bound to live to him , 2 Cor. 5. 15. even unto him that died for them , and rose again Now I wonder what good it will do men to live to Christ , or why we should perswade all men to live to him , yea tell them that they are bound to do so , if Christ died not for them ? yea we know that therefore men shall be damn'd at the last day , because they live not to him that died for them , and rose again . Twentiethly , he being Lord of quick and dead , shall judge all men at the last day , as you may most clearly see , Rom. 14. 9 , 10. For this end Christ both died , and rose , and revived , that he might be Lord both of the dead and the living , and he shall judge ( all men ) quick and dead at his appearing , 2 Tim. 4. 1. how shall he judge those whom he never purchased with a price ? shall we think that he that reproves men for judging another mans servant , will allow that which he condemns ? God forbid , it must needs be then that Christ died for all , seeing he is Judge of all , except you will say that Christ will judge men because they had not a Redeemer . 21. There is no place of Scripture sayes that Christ died only for the Elect , or only for his Church , that he died but for a few , or but for some , therefore they that so say , speak not the language of the Holy Ghost , but a private interpretation , we speak what we know , and testifie what we have seen , that which we have looked on with our eys , and heard from Christ and his Apostles with our ears , which our hands have handled of the Word of life declare we unto you . Mr. Tro. doth as good as confesse that there is not one plain Scripture to prove his position that Christ did not die for all , for if you mark the inscription of his book , he says not an Antidote against universall Redemption in ten positive texts of Scriptures , but in ten Reafons deduc'd from the Scriptures : I have proved that Christ d d die for all by ten Witnesses proceeding every one out of the mouth of God , by the Ministery of Christ , the Prophets and Apostles through the Spirit , and whether you that read will believe what these say in so many words , or the dark consequences and conclusions of men , chuse ye ; if there had been any text that had said that Christ died only for some , sure Mr. Tro. would have cited it ; we know and acknowledge that Christ died for some , for his Church , for the Elect , for the Saints , but to say that he therefore died for none else , is contrary to Scripture , reason , and sense ; we may as well argue that he died for none but Paul , because he says Gal. 2. 20. he loved me , and gave himself for me : and hence it is that we are perswaded to take whatsoever the Scripture holds out in this point , which says , he laid down his life for the sheep ( i. e. ) such as hear his voice , and follow him , Jo. 18. 15. compared with ver . ●7 . and we believe that he bought those that deny him , and bring upon themselves destruction , read 2 Pet. 2. 1. and because we believe in Christ , as the Scripture hath said , even all that is written in the Law and the Prophets , for this cause we are accounted Heretiques , and Sectarians , as the Apostles and Saints of old were , Acts 24. 14. with chap. 28. 22. For they did declare the love and mercy of God towards all men , and such as laid his love to heart , and were thereby led to repentance , they did baptize ; with these they did walk in Church-fellowship , in breaking of bread , in prayers and praises , in holinesse of life , and waiting for the Lord Jesus from heaven , I also , and many more , declare the love of God in Christ towards all men , such as repent and believe this kindnesse of his , do we baptize , with these we walk in Church-fellowship , in breaking of bread , and in prayers , praising God , and provoking each other to holiness , and to wait for Christs coming in glory ; that this is through the mercy of God our practise , as it was the practise of the Apostles , our God is witnesse , and that for this , as the Apostle was , we are called Heretiques , is manifest to all men , even our enemies themselves being Judges : and because we will not say that Christ did not die for all , or that he died only for a few , that Infants are to be baptized , and added to the Church , before they either repent or believe , and that God doth decree the unbelief and disobedience of men , and that he will damn some eternally for Adams fault , and others for not doing that , which since they came to discern betwixt good and evill , they had never ability from the Lord to perform , therefore are we call'd Heretiques ; and because we are willing that our Doctrine should be tried by the word of truth , both publikely an privately , and desire by the same Touchstone to prove what others teach for doctrine , and will not be deluded by Philosophy and vain deceit , not stung with the tail of the old Serpent ( I mean the Prophet who teacheth lies ) Isa . 9. 15. with Rev. 12. 4. therefore are we counted the troublers of Israel , such as turn the world upside down , ring-leaders of Sects , &c. as our Brethren of old were , neither are we grieved by these things for our sakes , but for theirs , even our countrymen and brethren after the flesh , who rage at us , and incense the Rulers against us because we believe and speak what is written , and will not receive nor practise the Doctrines and Traditions which are not written , witnesse M. W. T. who though he hath not one word of Scripture speaking that which he affirms , yet he raves and rails publikely and privately , because his Arguments are not held Authentick , accounted Canonicall , and received as Maxims of divine truth , when indeed they are but the thoughts of his own heart , and collections tha● he hath made from men ; that must die . If I should go from place to place , and say Christ did not die for all , and he died only for a few men and women , and God commanded men to do no more then he hath enabled them to do , and that he hath appointed some even from the beginning to be disobedient to his commands , might not men say , where is this written ? might they not justly say , that here is no light in these things , and that these things ( not being written ) are not for our learning , doubtless they might . Ob. But if Christ died for all , then all shall be saved . All are and shall be saved or deliver'd from the first death , as I have declared , and i● shall be testified in due time , 1 Tim. 2. 6. only the Elect , the Saints ( that is ) such as receive the light held forth , to them shall escape the second death , they that believe and obey him shall enjoy eternall salvation through him , Rev. 2. 11. 1 Thes . 1. 10. Heb. ● . 9. Ob. All prophane ignorant persons will say that Christ died for them . I answer first , they speak truth , though they know not what they say ; for put such prophane persons to prove it by Scripture , and to give you the text in which their evidence is contained , and they come short of assurance , then they say , they believe he died for them , and at last when they are put to shew the ground of their faith , or what their faith was built on , they will tell you , they hope he died for them , and he died for all that believe on him and serve him . Secondly I answer , 't is one thing for a poor soul to say that Christ died for him , and another thing to know it by an infallible testimony , and therefore we endeavour to prove this to every man by the Scriptures which hold forth the dying of Christ for all , that so they may know certainly that Christ shed his bloud for them , and by the knowledge hereof , either be drawn to love and live to the Lord Jesus , or be left vvithout excuse . Ob. But cannot men be left without excuse without the preaching of this Doctrine to them ? Ans . They cannot , when and where this doctrine may be preached and heard ; indeed where the Scriptures are not , people shall not be accused for not reading , searching , and preaching them , or for their not knowing the vvords that are vvitten in them , for God will at the last day , require according to what he gave , Luk. 12. 48. but vvhere this is fully made knovvn ( that Christ tasted death for every man ) they vvho imbrace it , and bind it to their hearts by believing , find abundance of consolation , and they vvho receive it not , shall not at the last day be able to plead ignorance ; Oh then hovv sad vvill it be at that time for such Preachers as deny , preach vvrite , pray and rail against this foundation truth of the Gospell ! Ob. Is it not said Rev. 5. 9. & 14. 3. 4. Thou hast redeemed us is God , and these were bought from amongst men , &c. Ans . These precious texts are true , but yet they do not say that there vvere no more bought to God from amongst men ; for if vve vvill 〈◊〉 the Apostle Peter , there are some that d● deny the Lord that bought them , 2 Pet. 2. 1. & to say that because 144000. vvere redeem'd or bought from amongst men , therefore there vvere no more redeemed , is bad Logick and vvorse Divinity , and is 〈◊〉 one , ●s ●f a man had redeemed a thousand men out of Turky , meeting vvith three or four of them , should receive an acknowledgment of their deliverance that he had redeemed them , the standers by should argue that he redeemed no more . Ans . Secondly , I have before shew'd that redemption is consider'd two ways , first by the effusion of the bloud of Christ from the first sin or originall offence ; secondly , by the application of that bloud , by which the Elect ( such as walk in Gospell-obedience ) receive Redemption or deliverance from their sins which they have committed in their own bodies since they knew good and evill , for no sooner is the bloud of Christ closely laid to the heart of a sinner , but he presently begins to loath and leave sin , and at length by a constant application of it , becomes fully redeemed , freed , or delivered from his bondage : of these later the texts by M W. T. alledged , are especially to be understood , and so the word of truth being rightly divided is kept from clashing and seeming contradiction , all men left without excuse , and the justice and mercy of God cleared against the calumnies of imperious sinners . But there are some whose names are not written in the book of life of the Lamb slain from the foundation of the world . It 's most certain that these words Rev. 13. 8. are a prophecy of the great Antichrist , vvho shall exercise his power for a time , times and the dividing or half of time , Dan. 7. 25. two and forty moneths , or 1260. dayes , Rev. 11. 2. 3. with chap. 3. 5. or three years and a half , and many shall follow his pernitious ways , idolizing him and worshipping him as a God ; and it is as certain , that such as worship him are not written in the Book of Life , for God hath of old ordain'd to condemnation ungodly men , turning the grace of God unto wantonnesse , and all Idolat●rs ; but this proves not that Christ never died for them , but rather that he did die for them , and they not obeying him , but Antichrist , are condemn'd , in that they gave the honor due to him to his enemy ; none I think will doubt but these men ought to have worshipped God , but what good would that have done them , if Christ had never died for them , judge ye : but if any do say that God did appoint them to serve and worship the Beast , I refer to Acts 17. 26 , 27. and leave them to the Lord , who will take a strict account one day of all such sayings . Ans . 2. That the words may be read , whose names are not written from the foundation of the world , in the Book of Life of the Lamb slain ( as M. Troughton● sayes ) is utterly false , and a great corruption of Scripture ; yet that Christ is the Lamb slain from the foundation of the world , is clear from this text , which is that which M. Tro. and others , study by all subtilty to evade . Lastly , he that sinneth against God shall have his name blotted out of the book of Life , Exod. 33. 32. with Rev. 22. 19. But God loves some with a speciall love , Christ loved the Church , and gave ●imself for it . It is by none that speak the truth in love denied , and it 's that which I have in this whole Treatise endeavour'd to clear up , that there is a universall and speciall manifestation of love from the Lord , the Lord is good to all , and he so loved the world , that he gave his only begotten son , but his delight is 〈◊〉 them that fear him , Psal . 147. 11. Pro. 21. 20. and as for M. Tro. saying , that husbands love their wives with a speciall love , it 's true , but we ought asso to love our enemies , and every creature with the love of good will , desirous still to do them any good we can , so though Christ delights only in his Church , that is such as obey him , yet he died for his enemies , and when the Lamb was slain from the foundation of the world , we were all enemies alike , neither is any one man better then another as he is a man , but as grace is manifested and received ; neither is it the act of receiving which makes some men better then others , but the grace which appeareth to them from the Lord , from whom every good gift comes , and to whom all the glory is due . But is it not said that God did hate Esau and loved Jacob , before they had done either good or evill ? Search the Scriptures diligently , and see if there be any such text , the Apostle never said any such thing , Rom. 9. for that which was said , was not concerning two children , as some have falsly suggested , but two Nations , as you may see Gen. 25. 23. compared with Rom. 9. 12. and afterwards v. 13. he shews , that God hated Esan , as it is written Mal. 1. 2. 3. I have hated Esau , and laid his mountains and heritage wast for the Dragons of the Wilderness , certainly this was not before he was born , for he had no mountains nor heritage to be laid wast ; again it 's very considerable , that the person of Esau was never subservient to Jacob , but Jacob bow'd down to him , and call'd him his Lord , Gen. 33. and by this it will be clear , that this text speaks not of infants , but men , and not of single persons personally considered , but of a Nation of evill doers , especially if you impartially consider what is written by Obadiah in the 10 , 11 , 12 , 13 , & 14. verses of his Prophecy , where the Edomites are called Esau , and the Jews Jacob. Secondly , I answer , that they who are spirituall and impartiall , will e're long discern that these things are an Allegory which the Apostle Paul brings in to illustrate what he had before asserted ( viz. ) that it is not the pleasure & purpose of God that men shall be justified by the Law , but by grace , not by works , but by him that calleth ; and though the Jews judge it an unequal thing , yet God having chosen this to be the way of justification , his choise or election shall stand ; and this you may easily and evidently see , if you will seriously weigh what follows , Ro. 9. 30. 31. as the Apostles collection , and the result of all which he had spoken in the precedent part of the chapter , what shall we say then ? &c. That the Gentiles which followed not after righteousnesse , have attain'd to righteousnesse , even the righteousnesse which is of faith . But Israel which followed after the Law of righteousnesse , have not attained to the Law of righteousnesse ; wherefore ? because they sought it not by faith , but as it were by the works of the Law , for they stumbled at the stumbling stone ; so in all the writings of the New Testament , the righteousness of faith , though not so antient , is prefer'd before the righteousness of the Law , and thus the elder serves the younger ; righteousness by the Law , as a servant or handmaid , doth and must follow the righteousness of faith , or the Gospell , for we are to perswade men first to repent , believe , and be baptiz'd ( which things the Law mention'd not ) and then to live righteously , soberly , chastly , and lovingly , as becomes such as professe the righteousness of Christ in the Gospell , so shewing their faith by their works , as it behoveth such as are wise unto salvation , Ja. 2. 18. and 3. 13. Moses was faithfull as a servant , but Christ in all thi●gs hath the preheminence as a son , Ismael and Esau were elder then Isaac and Jacob , and Pharaoh and the Egyptians more mighty and puissant then Moses and the Israelites , out the Lord pull'd down the mighty , and exalted the meek , the Law of works bare date before the faith of the Gospell , but God hath chosen the poor of this world rich in faith , heirs of the Kingdome , Ja. 2. 5. and this is Gods purpose according to election which shall stand for ever , in Isaac shall thy seed be called , and that this which I have here hinted , as the scope of the Apostle , and the mind of the Holy Ghost , will be more apparent if you look into Gal. 4. from 21. to 31. where the Apostle speaking of two sons , one by Hagar , the other by Sarah , affirms v. 24. these things are an Allegory , for these ( saith he ) are the two Covenants , &c. thence look back to Rom. 9. 7 , 8 , 9. where he speaks of the two sons , and shews who are the true seed , even believers , as Abraham was , they that are of the promise : then , to shew that the Apostle intends the very same thing by the ensuing discourse concerning Esau and Jacob , he goes on thus ; and not only this , as if he had said , not this of Ismael , and Isaac shew , that the believers are blessed with faithfull Abraham , and counted for the seed , but the two sons of Rebecca , as in an Allegory demonstrate the same ; and if any shall yet say , but how is it said , Jacob have I loved , but Esau have I hated ? I answer , take but these two ( as Ismael and Isaac ) for the two Covenants , and then you will see that he prefers mercy before Sacrifice , the Gospell before the Law , faith before works , the believers ( or children of the promise ) before the natural seed , that he regardeth not , but hateth such as seek for righteousnesse by the Law , as the Jews did , and loveth or chooseth such as seek for the righteousness of the Gospell of Jesus Christ , as the Gentiles did , Isa . 1. 14. saith the Lord , thus , your new Moons , and your appointed Feasts my soul hateth , yet once these were appointed by God ; all things that were written of old concerning Ismael , Isaac , Esau , Jacob , Pharoah , &c. were directly as they are written , but the Apostle we see draws out the Allegory , and shews what they did typifie to us , as you may see , if you diligently search this nineth to the Romanes , and reso●ve and roll up all that is here written , as the Apostle doth in the 30. and 31. verses ; but the time will not give me leave to treat largely of these things in this place , if God give oportunity I shall declare more of this matter in my Generation , as the great God shall give opportunity and utterance either by preaching , conference , or writing , in the mean space every sober man will see that it is not proper to draw positive conclusions from allegoricall expressions , and so these words , I have hated Esau ( i.e. ) refus'd righteousness by the Law or Covenant of works , doth not at all prove that Christ did not die for all ; and withall I desire the Reader to consider that M. Tro. hath not yet produced one Scripture that says he died only for a small number , but some few consequences which are too weak ever to overthrow the faith of Gods Elect. But saith M. Trough . Christ did not die for all , because he did not satisfie his Fathers wrath and justice for the sins of every man and woman in the world ; for the reprobates go down to hell , but he made a plenary satisfaction for the sins of those for whom he died , and the Holy God ( saith he ) cannot , nor will not exact double payment for the same debt , or punish twice for the same sin . Answer first , That which he speaks last is true , and it is from this that I conclude , that Infants shall not be cast into the lake of fire and brimstone , which is the second death , for if they should , then they must be punisht twice for one fault , viz. Adams offence ( as some call it ) originall sin , and that Rebrobates ( that is wicked men ) shall be cast into hell , is as true , Psa . 9. 17. but what he means by plenary satisfaction to the Fathers justice given for some I know nor , in that I find no such terms in the holy Scriptures , if there be , why did not M. Tro. produce them ? did he think that his bare word is a sufficient warrant for us to believe by ? surely it is not , and the word of truth testifies that false teachers , who bring in damnable heresies , deny Christ , and bring upon themselves destruction , were bought by the Lord whom they deny , and that others trample under foot the bloud of the Covenant , wherewith they were sanctified , Heb. 10. 29. Answer secondly , if M. Tro. means that Christ did so satisfie for the sins of some , that none of the punishment due for that sin shall come upon them , but that it is wholly by the powring or offering of the bloud of Christ prevented , I shall desire him to prove it : in the mean space , I shall desire the imparti●ll Reader to remember first that the Elect , the choicest 〈◊〉 must di● , ( I mean go to the dust ) the wise man as well as the fool , by reason of Adams transgression ; so that the punishment which came through that fault is not plenarily satisfied for , if it had been so indeed God requires double payment , which he will never ( by M. Tro. own confession ) do , for if by the death of the Lamb this debt had been fully paid , the Elect should never have gone to the grave ; and thus you see how M. Tro. is contrary to himself , his light is darknesse , and he wearieth himself to bring others to the same condition with himself . Secondly , consider that amongst all the sons of Adam , none shall receive remission of their sins ( I mean which themselves have acted ) but believers , Mark 16. 16. Act. 10. 43. so that he did not so satisfie , as to take away mens actuall sins , whether they believe or no. Thirdly , consider that if any draw back from the Lord , he will take no plea●ure in them , Heb. 10. 38. and the best of Saints , if they sin , must confesse and forsake their sins if they will find mercy and pardon , Prov. 28. 13. Joh. 1. 9. but I pray read the whole verse , for M. Tro. leaves out in his book the former , ( viz. ) if we confess our sins as Apocriphal . pag. 21. and so deals with us as the Devil did with Christ , Luk. 4. 10. 11. conceal that which would make against him . Lastly , consider and call to mind what I have in this preceding discourse manifested , that Christ hath so died , that all do live by him , and injoy light by him , Jo. 1. 9. Jo. 6. 33. and that whosoever believeth on him should not perish , Jo. 3. 15. & 16. and that all men through him might believe , Jo. 1. 7. and that as sin hath raigned unto death , even so might grace raign through righteousnesse unto eternall life by Jesus Christ our Lord , Christ hath so died , that all shall ●ise again by him , Jo. 5. 28 , 29. I beseech you read and consider , that the just and unjust shall all be called out of the grave by the Lord Jesus , he died and rose , and revived , that he might be Lord of quick and dead , Rom. 14. 9. that they which live should live to him , 2 Cor. 5. 15. But we never read that Christ died to satisfie for sin , whilest men continue in them without repentance , but to manifest his love to all mankind , thereby to perswade them to leave sin , and love him who loved them first , he was set forth to be a prop●tiation through faith in his bloud , Rom. 3. 2● , 26. and that the world through him might be saved , Io. 3. 17. not by the works of the Law , but the words of Jesus Christ , God never appointed that righteousness and salvation should be by the Law , for then Christ had died in vain . Thus you see what the form of sound words speak concerning the death of Christ , who took or bare away the sin of the world ( viz. the sin of Adam , in whom the whole world of men were involv'd ) that so lost mankind through him might have liberty to serve the living God , and through believing on the light , be delivered from their actuall sins committed before conversion , and by confessing and craving pardon , might be cleansed from their infirmities after their coming into Christ , by the intercession , mediation and eternall Priesthood of him whose bloud speaketh better things then that of Abel . But he laid down his life or the sheep . Jo. 10. 14 , 15. but all and every man and woman in the world are not the Sheep of Christ , therefore he died only for the Sheep . I bes●ech the Reader to behold the fallacy of this sophisticall fillogism , by a parallell thus out of Gal. 2. 20. Christ loved the Apostle Paul , a●d gave himselfe for him , but every man and woman in the world is not the Apostle Paul , therefore he gave himself only for the Apostle Paul : whether this be good Logick , let the godly Reader judge , yet this is as good as M. Troughtons , as any man that is not byassed by partiality may easily discern , and of this Nature all his Arguments are , if you search them to the bottom . But he thinks to help himself , by saying , that though Christ says not his Seeep only , yet he means so , and he endeavours to prove his conception , by saying , that though the Scripture sayes not we are justified only by faith , yet it means so . I answer , the Scripture neither ●ays so , nor means so , for then all infants must be damn'd , ( which I think M. Tro. will not affirm , though I confesse he is very positive in matters of the greatest improbability ) for all those infants that shall be saved were never justified ●y faith , yet justified by the bloud of the Lamb , or they shall never enter into life , and here let the wise and godly judge , whether M. Troughton ( leaning to his own wisdome , and the wisdome which is from above ) hath not brought in an evidence to prov● his cause that speaks directly against him , and for the truth of God ; and besides I have before shew●d how all are justified , sanctified , and redeemed , and therefore shall here spend the lesse time to answer these reasons which he thinks impregnable , though others see they are but ropes of sand . But sayes he , those that Christ died for shall live eternall life , and shall never perish , but all men have not eternall life , but many shall perish eternally , therefore he died not for all . I answer first , this Sophistry is like all the rest of M. Troughtons reasons , and though it be finely span , and cunningly woven , yet it 's but a spiders web , and truth will tear it in pieces ; for the Scriptures say that they deny the Lord that bought them , and bring upon themselves destruction , and so thy weak brother perish for whom Christ died , 1 Cor. 8. 11. with many other places : I know that Christ layed down his life for his sheep , and for the Apostle Paul , and all the Saints , but not as sheep , or Saints , for no Scripture sayes so , but for sinners , for the ungodly , for the world , which are in opposition to sheep and Saints : And again , as it 's true that he died for the sheep , so it is as true that he bought those that do deny him , if the Scripture may decide the controversie : Secondly I answer , such fallacious consequences as these do even strike at the root of the Gospell of Grace , and free love of God , and quits the divell and all ungodly men of bringing destruction upon themselves , and implies that men shall be condemn'd for want of a Redeemer ; neither will that thred-bare shift , ( that men shall be damned , because they fell in Adam ) serve any mans turn , especially M. Tro. who hath acknowledged in his sixth Argument ( as he calls it ) that God will not take double payment for the same sin ; now all must once die by reason of that offence , and if after they shall be raised again , they shall be damn'd for it again , then there is a double punishment inflicted for one offence , which God will never do ; but if it be because Christ never died for them , as M. Tro. and thousands of deceived souls seem to say , let them produce a text of Scripture , or els we shall not believe them , if they say for unbelief and disobedience ( which is most true , and sometimes these men will say so ) then there is a Christ to be believed in and obeyed by them . But says M. Tro. There is a higher cause why men believe not to salvation , and have not eternall life , then the stubbornesse of mens hearts ( but shews not what , only adds , ) ye believe not , because ye are not my sheep , i. e. saith he in another place , because ye are not elected ; if that be his meaning , he hath made the remedy worse then the disease , and andeavour'd to help himselfe by a text that speaks truth against errors , for Christ doth not say , ye believe not , because ye are not elected , Ioh. 10. 26. but because ye are not my sheep ( i. e. because ye hear not my voice ) as you may see in the next verse , and I desire to know how men can believe , if they hear not his words , as they are laid before them , seeing as the Apostle sayes , faith comes by hearing , and hearing by the Word of God , Rom. 10. 17. but if he mean the cause is Gods decreeing of their unbelief , as many hold ; I have through the Lords assistance disproved such opinions before , and only here pray , that the thoughts of his heart may be forgiven him , if his day of mercy be not past . But he subjoyns another text , which he thinks also makes for his purpose , Deut : 29. 2 , 3 , 4. ye have seen all that the Lord did before your eys in the Land of Aegypt , unto Pharoah , and to all his servants , and to all his Land , the great temptations which thine eys have seen , the signs and those miracles , yet the Lord hath not given you an heart to perceive , and eys to see , and ears to hear unto this day , from whence , as I perceive , he would perswade men to believe that there are some men to whom God did never afford ability to perceive , see , and hear his words and wonders , and this ( viz. Gods not giving these things ) is a higher cause of their unbelief , then the stubbornnesse of their own hearts , and so the dirt must still be flung at Gods door ; but such thoughts are all vain and abhominable , for the spirit speaks expresly twice in the second and third verses , that their eys had seen all that the Lord did , the great temptations , signs and miracles , &c. I desire to know who gave them those eys , if it was not the Lord who made the seeing eye , and hearing ear ? but it 's true , he continued not light to them unto that day ( viz. the time that Moses spake these words to them ) but took away their wisdome , their light , their understanding , their counsell ; as a man may do many courtesies for his friend or servant , if they prove false and rebellious , he discontinues his courtesies ; so the Lord dealt with the Israelites , he bare them as on Eagles wings , and carried them in the daies of old , and said , surely they are my people , &c. but they rebelled and vexed his spirit , so he was their enemy , and fought against them , Isa . 63. 9. 10. see a further reason of their Lords withdrawing his light from them , and leaving them to their own counsells , Psal . 81. where the Lord recounts his mercies verse 6. and 7. layes before them his Law , 8 , 9 , and 10. but my people would not hearken to me , Israel would none of me , so I gave them to their own hearts lusts , they walked in their own counsells , ver . 11 , 12. to this purpose read heedfully Psal . 78. 10. to 54 and Psal . 106. throughout , who so curseth his father , his light shall be put out in obscure darknesse , Pro. 20. 20. how much more they that despise the counsell of God and murmure against him ? the candle of the wicked shall be put out , Pro. 24. 20. see also Job 17. 5. 6. ch . 21. 17. the spirit of man is the Lords candle , searching the innermost parts of the belly , Pro. 20. 27. did not the Lord take away this candle light , or lamp from Saul . Nebuchadu●zzar , ●ea the famous Asian Churches , and left them who had rejected the light in obscure darknesse , and hath not given them eys to see , ears to hear , or an heart to perceive unto this day ; and here there are many in this Island ( which once saw the great wonders of Iebovab , and believed his words , and sung his praise as Israel did , Psal . 106. 12. ) who rejecting further manifestations of light , and forgetting the rich mercies of the Lord , will have their light obscur'd their wisdome turned to foolishnesse , and be laid aside as unprofitable , uselesse plants , rememeber what one of your Prophets hath said , Men may be saved wanting many truths ▪ but rejecting any they cannot . What then ? they shall be cast one day into utter darknesse , where is weeping and gnashing of teeth . But may some say , if this be so , God is changeable , if he takes away the light he once gave . I answer it is no such thing , but clearly the contrary , for the Lord hath every where in his word declared , that he will be with us whilest we are with him , if we forsake him , he will forsake us , if any draw back my soul shall have no pleasure in him , Heb. 10. 38. Ezek. 10. 24. 2 Chron. 15. 2. with many other places . Now when men rebell against God , reject his commands , and turn from righteousnesse , and the Lord casts them off , it shews his great constancy to his own Councell and Decrees , whereas , if God should still continue light and delight to Apostates , and such as still gain-say the truth presented to them , this would argue God variable from himself , in that he declares that he will desert back-sliders , and yet continues his favour and liking towards them , continuing in sin without repentance , as some would fain flatter themselves and others ; and this also leads to the tenets of the Ranters , and is of all other doctrines the greatest enemy to godlinesse , and encouragement to wickednesse that can be ; but men will find it otherwise , the Potter hath power over the clay to do as he pleaseth with it , and what that is , he hath shew'd us , Jer. 18. 9 , 10. At what time I speak concerning a Nation to build and plant it , if it do evill in my sight , that it obey not my voice , then will I repent of the good wherewith I said I will benefit them ; so he can do with the Inhabitants of this Island , and so he will do if they repent not ; and thus you see how fully this text witnesseth against M. Tro. conceit that Gods not giving men grace or light is the highest cause of their unbelief ; yea so fully , that it shews they did once see his great signs , &c. but their sins hid these things from them , and removed their lights , that it was not continued with them ; so it is said of the Jews , they once saw Christ and his miracles , and had the things belonging to their peace revealed to them ; but now says Christ , they are hid from thine eys ; it is just with God when men will be wise in their own eys , to hide from them the mysteries of the Kingdome of heaven , and reveal them to Babes , turning their wisdome into foolishnesse ; 't is just with God to leave M. Tro. to himself , even to limit and restrain Scripture-Redemption , he having fiercely set himself to oppose it ; the great and gracious God yet grant him time and space to repent ; but though he hath never a Scripture , yet he hath another argument against Scripture Redemption , which is this : All those for whom Christ died , are redeemed from the wrath to come . But all men are not redeem'd from that wrath to come . Therefore he died not for all . First I desire the Reader to consider , whether there be any difference between this argument and the former , and what there is between this , they shall never perish , but have eternall life , and this , they are delivered from the wrath to come . Secondly I answer , his first Proposition is a meer fallacy and falsity , for there is not one Scripture to prove it , and the consequence that he would draw from it is , that if Christ died for all , then all shall be saved , which doth not follow ; and I have answer'd this objection fully already , and shew'd by the Scriptures , that though Christ died for all , yet many perish , because they will not come to Christ , Io. 5. 40. because they believe not , and if you would know how they who were bought by Christ come to perish , or fall under wrath to come , it is for denying the Lord that bought them , and treading under foot the bloud of the Covenant , wherewith they were sanctified , as I have shew'd from Heb. 10. 24. 2 Pet. 2. 1. it is for their holding the truth in unrighteousnesse , Rom. 1. 18. for their uncleannesse foolish talking , covetousnesse , idolatry , whoredome ▪ lying , and all manner of disobedience , as the Apostle plainly shews , Ephes . 5. 3 , 4. 5 , 6. and therefore M. Tro. might have spar'd this Logick , except he hath a mind still to make God the Author , both of the creatures sin and suffering , and turn that truth of God ( which sayes thy destruction is of thy self ) into a lye , and say , oh Israel thy destruction is of me ; and indeed he may as well charge the Scriptures expressions , as limit and restraine the Scriptures redemption . But he objects further , Christ did not die for all , because he did not pray for all ; and in this he doth so confidently triumph , calling it his strong argument , as if it were impossible to answer the fallacious deductions which he draws from the pure word , for he concludes , that because Christ did not at the same time , Jo. 17. 9. or in the same terms pray for all , therefore he did not die for all ; to which : answer , first , if it should be granted that Christ did not pray for all , yet it doth not of necessity follow , that he did not die for all : for there is no Scripture that sayes these words , Christ did not die for those , for whom he did not pray ; and M. Tro. bare word is no sufficient proof , yet he is very bold this way , and sayes in 34. page of his book , that Christ sayes thus to his Father , there is a world that I pray nor for for there is a world that is not thine , a world that then di●st not give me to die for , and therefore a world that I must not pray for . I wonder that any man who pretends tendernesse of conscience , and love to the Scriptures , should dare to add to them , but they that dare to restraine the Scriptures , will dare also to add to the Scriptures , and in time do any thing , if they repent not . But : Secondly , though Christ prayed not for the world in the same words , and at that time when he prayed for his Disciples ( both not being in the same capacity ) yet afterwards and elswhere he doth , and to clear up this , let us search the Scriptures , Job . 17. which M. Tro. says is the patern of his prayer in heaven ; and to prove this , he quotes Arminius , for my part I never read his works as the searcher of hearts doth know ▪ but seeing M. Tro. thinks him authentique in this point , I shall desire to shew this patern to all those that shall read this work , that so we may be as well acquainted with the intercession of Christ , as his Oblation of himself to God for us . Observe then first , that Christ from the 6. ver . to the end of the 19. makes mention only of his Disciples in being , as any considerate soul may see if they do but read and mind what is written , In the 20. and part of 21. he prays for all that should believe through the word of truth ; and in the later part of the 21. and in part of the 33. for the world , that they might believe and know that the Father sent him . And if any shal say ( as they often do ) that by the world is meant the Believers , Saints , Elect , or the Disciples of Christ , they mistake much , for Christ sayes ver . the 8. they ( his Disciples ) have surely knowne that I came out from thee , and have believed that thou didst send me ; and besides , all impartial spirits will confesse that the world and the Saints are always oppos'd to each other . Secondly , that Christ made intercession for the transgressors , Is● . 53. 12. and Luk. 23. 34. he prays for his persecutors , Romans , Israelites , Jews , Gentiles , Father forgive them , for they know not what they do , and Christs precepts and practise are not contradicting one to the other , nay he commands us to pray for them that persecute us , Mat. 5. 44. for all men , 1 Tim. 2. 1. Christ did pray for his friends , and he prayed for his enemies , for Saints and for sinners , though not in the same expressions , for if he had prayed for the world ( I mean wicked men ) in the same terms as for his Disciples , he had prayed rather against them then for them , when he petition'd that they might be one ( for unity in iniquity is as bad as unity in piety is good ) every one that prays with understanding is apt to pray for the Saints that God would keep them in peace and unity , that they may continue in the way that they are 〈◊〉 , and for all people and Nations , that God would disperse the beams of truth amongst them , that so they may know and believe , and be converted , they desire that God would preserve their friends , and pardon their persecutors , but do not usually pray that God would keep the men of the world in the way that they are , in onenesse of mind , &c. or that the Saints may be converted , neither did our Teacher the Lord Christ do thus , but that the Disciples who had known and believed might be preserv'd in one , and kept from evill , and that the world might know and believe him whom the Father had sent and sealed : Thus you see ( if this prayer of Christ in the 17. of Iohn be the patern of his prayer in heaven , as M. Tro. from Arminius hath asserted ) that then our dear Redeemer hath not left out one man or woman , for there are but two sorts of people , nor ever were there any more , believers and unbelievers , Saints and sinners , the Elect and the world , and for both these he prays ( though in different expression ) as you have heard before . Ob. But will some say , that that if Christ had ever prayed for the world that they might believe and know him , then they should have so done , because Christ was alwayes heard by the Father , but say they , we see that all do not believe and know Christ , therefore he need not to pray . This argument is very deceitfull , and grounded upon a false supposition , that because men do not , therefore they cannot , nor ever could know the Lord , and believe him ; but this supposall being false , the argument is so to , as I have largely proved before in this discourse . But secondly I answer , Jesus Christ did never pray in vain , but obtain'd what he prayed for ; the works of redemption and intercession &c. being finished from the foundation of the world , and all men may know and believe the Lord , as the Prophets and Apostles have testified , and as from them I have before shew'd out of Isa . 5. 4. Isa . 43. 9 , 10. Jo. 1. 7. Rom. 1. 19. 20. with many others ; I beseech you read and consider them , and from them you will clearly see , that God hath not been wanting to reveal light and knowledge of himself through Christ , but men may know and believe 't is possible for them , and nothing hinders them but the devill and themselves , their self-will and their sins , which cause God to leave them , and hide good things from them ; Christ prayed that the world might believe and know him , and it 's granted , all men through him may believe , Joh. 1. 7. 't is true , ( as hath been formerly shew'd ) that God doth not enable all men to know and believe with the same measure of light , but every man hath sufficient according to his ability ; neither shall all men be accountable for the same proportion of talents , yet he that had but one must reckon for that ; and they that have been faithfull in a little , shall be Rulers over much . And let this be considered well by all men , that as Christ died for all , yet none that are men and women shall have eternall life only by his powring out his bloud for them , without obedience to him , according to what he reveals to them , so though Christ prays for all men , yet none are saved to the uttermost meerly through his intercession , except they ( being invited by the spirit ) come to God through him , as you may see Heb. 7. 25. wherefore he is able to save to the uttermost them that come to God by him , seeing he ever liveth to make intercession for them , and this being true , that all men may know and believe the Lord , I conclude that this ability is obtain'd for them through the intercession of Christ , without whom we never had enjoyed any thing , no not a being ; and that Christ in this was heard , in that he desired all men through him ( according to his request ) may know and believe , the world through him may be saved , yea they who shall be damn'd might have been saved , had they received the love of the truth , if the Apostle may be believed , 2 Thes . 2 , 11 , 12. Ob. But ( saith M. Tro. many dangerous consequences will follow , if we should grant that Christ died for all , as first it riseth up against the power of God ( as M. Tro. says ) that he should give his Son to die for the salvation of thousands , and yet all not be saved . Ans . 1. To which I answer , first by wa● of the distinction used by the Apostle , 1 Tim. 4. 10. he is the Saviour of all men , especially of them that believe : and from hence observe , that God who gave his Son , and Christ who gave himself a ransome for all ▪ hath saved or delivered every man from the power of the grave , but God never gave his Son to save or deliver any from the wrath to come , or to bring any to eternall glory , but such as believe and obey , as I have often proved . Ans . 2. Secondly , it doth not impeach the power of God in that we maintain that what God did intend to bring to passe by his own sole soveraign power through the death of his Son is effected ( viz. ) the breaking of the Serpents head , the continuance of life to mankind here , making way for light and salvation , and the raising up all men from the grave , but that God did ever purpose to bring men to eternall life , whether they believe or no , by an absolute power , we deny , for the Saints themselves are kept by the power of God through faith unto salvation , 1 Pet. 1. 5. Ob. But says M. Tro. it makes the salvation of the creature to depend on the contingency of his own will and naturall ability . Ans . 1. Answer first , that salvation ( I mean everlasting glory ) with God , or eternall life , is Gods gift , as I have formerly proved by the Scriptures . Ans . 2. Secondly , that none shall enjoy this gift of his , but such as walk as he hath injoyned them , in that Law which he manifested to them , is the eternall infringeable and unresistable Decree of God , and M. Tro. page 45. confesseth , that though the precepts of God do not shew what God hath done for us , yet they determine mans duty , and the rule of his obedience , what God approves as good in it self , and what is our duty to do , there being a sweet harmony and connexion between the end and the means , which is fully as much as I hold in this point , ( viz. ) that they who would be saved , which is the end , they must believe and obey as God hath enabled them , which is the means , or at least one means . But says M. Tro. it s contrary to the wisdom , justice and love of God , that he should give his Son to die for all , and not give them faith and repentance , &c. Ans . 1. To which I answer as before , that indeed if God had given his Son to die for all , with an intent to save all , ( that is give eternall life to all , or any ) without faith and obedience , then if any had come short of it , it might have seemed to reflect on the wisdom , justice , and mercy of Jehovah ; but the Scriptures never reveal any such purpose in God , as you may see by Joh. 3. 16. H●b . 5. 9. with many other places . Ans . 2. Secondly , so far as God did intend by his Sons death to save or deliver men , he did , doth , and will fully effect ●t ; and whether men believe it or no , they shall one day be saved from the grave by him that died and rose again . Ans . 3. Thirdly , that God so put men in a sav●●ble condition , that if any come short of eternal life , their destruction is of themselves , their rejecting light , and loving darknesse , will be their condemnation . Ans . 4. God doth not give faith and repentance as M. Tro. dreams , viz. make men to believe by an irresistable power , for I have shew'd before , that God is said to give faith and repentance when by his Word or Spirit he perswadeth men to believe and repent , or depart from evill , when he gives the Gospell , which is the Word of Faith ( and frequently in the Scriptures is called faith ) thus Faith is the gift of God ; and so when by the Gospel or goodnesse of God any soul is led to repentance , God is said to give repentance ; yet the act or duty of believing and repenting is never call'd Gods gift , work , or act , for then they that shall be damn'd for unbelief and impenitency , shall perish , because God gave them not the means , yea because God did not perform his act or work in the creatures , contrary to all the revealed will of God , so that it appears to me and thousands besides , that M. Tro. doctrine doth highly scandalize , and impeach , and restrain the power , wisdom , justice , and love of God. For if Christ did not die for all , or redeem all ( from the power of the grave at least , which is that I hold , and which M. Tro. cries down under the name of universall redemption ) it was either because he could not , or because he would not , I am certain it is not the later , for he will raise up all men at the last day , 1 Cor. 15. 20 , 21 : if M. Tro. says it is because he could not , wise men will a●hor such savings , both therefore are true , he is willing and able , and also will do it , all mankind are and shall be freed in due time from whatsoever Adam brought on them , and whosoever affirms the contrary , debaseth the power of the omnipotent God , seen ●sp●cially in raising up Iesus from the dead , Eph. 1. 20. that so he might be Lord of the quick and dead , ( as hath before been manifelled ) of which dom●nion , Lordship , or power , M. Iro . and others ( though I hope not knowingly ) have endeavoured to devest Jesus Christ , except they will say that our Lord will exercise authority over those whom he never purchased , the very thought whereof is abominable to every knowing sincere h●aits , seeing the Scriptures ●re so p●ain , that to this 〈◊〉 Christ both died and rose again , and revived , that he might be Lord both of the dead and the living , & they that oppose this , disparage the power of Christ , scandalize his Scepter , which is a Scepter of righteousness , and make Christ an arbitrary usurper , the name whereof 〈◊〉 amongst all , and ( at least in words ) exploded by us in this Island . And as for the wisdome of the Lord , which is infinite , Mr. Troughtons Doctrine detracts from it , for he confesseth , that the tenders of mercy by the Lords commands , are , and must be to all where the Gospel comes ( though not really and in good earnest , as one saith ) yet Christ dyed not for all ( saith Mr. Troughton . ) Now I beseech thee O impartiall soul that readest this , judge what is right , and see whether it suits with the wisdome of God , to invite , perswade , beseech , and stretch out his hands unto stubborn gain-saying wretches , having never given Christ for them , nor Christ any right to them ? would Christ ever have been grieved for the hardnesse of the Jewes hearts , had he not laid down his life for them ? we account it folly to grieve for that which cannot be helpt , so men ignorantly tax Christ of no lesse , when they say , God had appointed them to be har hearted and disobedient , and yet Christ grieved for it . Object . Oh but God could have softned their hearts if he would have had it so . Answ . But I say God never did purpose to soften any hearts , otherwise then by the teachings of his Spirit , and Prophets , and his Son ; these being rejected , he leaves men to themselves , and they bring upon themselves destruction : Doth it suit with the wisdom , justice , and love of a man to command his servants to do that which he knows they cannot , or are not able to performe ? Mr. Troughton confesseth that God commands all to repent and believe , and 't is certain many shall be damn'd for unbeliefe ; yet he sayes , that its impossible that all should believe : nay , he saies , That God appointed them to be disobedient , if this were true ( as it is most false ) where were the wisdome , justice , and goodnesse of God , when he shall command them to believe whom he had appointed to unbelief ; yea damn men for being such , ( viz. disobedient ) as he had appointed them to be ; but especially doth not this traduce the unfathom'd boundlesse love of God , when men shall say ( as Mr. Troughton doth ) that Christ did not die for all , and yet the greatest number of men and women shall be damned for not believing on him who payed no ransome for them ; and doth not this highly impeach the power and truth of God , the holy Word of the glorious Gospell , when men shall so andaciously affirme that Christ dyed onely for some , and but for a few ; and that he dyed not for all . And whereas the word of Faith saith plainly that Christ dyed for all , gave himselfe a ransome for all , for every man , for the sheep , and those that deny him , for the living and for the dead , for the world , yea the whole World. When men I say denyes these plain texs , and like the Papists , suffer not poor souls to read them but by their Gloss ; what do they but vilifie and falsifie the Scriptures , and give the truth of God the lie ? The good Lord judge between us for his own truth sake . Let Mr. Troughton produce but one Text of Scripture for all his assertions and wee 'l believe him , but the Reader may see he hath not one , but instead of Scriptures , brings his own reasons and sophisticall Arguments . Object . But sayes Mr. Troughton , if Christ dyed for all , then Christ is but halfe a Saviour , and man must actually save himselfe , &c. I Answer first , I have proved already that he is the Saviour of all men , and how he is so , in that he hath saved and delivered all men by his death and resurrection from the Grave , so as that none shall die there eternally for Adams sin . Secondly , He hath prepared and propounded eternall life or salvation freely , when none desired it of him , and hath provided and given lawes for every soul that will be saved to walk in , ( as the Ministers about B. Castles in their namelesse Paper confesse ) and through Christ bestowed light to walke and work by , and what could God do more ? except you would have him repent and believe , or force some to obey , and decree others to disobey , and to be a respecter of persons , which he will never be , I mean to respect persons personally considered ; the Lord is good to all , and extends his goodnesse to all , and thereby they who turn to him shall be built up . Of a truth God is no respecter of persons , saith Peter , Act. 10. But in every Nation he that feareth him and worketh righteousnesse is accepted of him . Cornelius never heard of Christ as some heard of him , yet he was accepted with God ( serving him according to the light he had ) which was not without Christ ( though as yet he knew him not ) for none are accepted without him ; But Mr Troughton finds fault with us , that we should ever thinke that Christ shed his blood for those that never heard the Gospel . To which I answer , If by the Gospell he meanes those precious sayings and writings of Christ and his Apostles , as he doth , for he calls it the voice of the Gospel and word of Faith ; I think he hath no reason to except against us , for none of the Patriaks , Prophets , and holy men of old so heard it ; much lesse did Jethro , Ruth , the Eunuch , and many more mentioned in the Scriptures ; yet I hope Mr. Troughton will confesse that he dyed for them . I doubt not but that servant who imployes his one Talent well shall receive the reward of one Talent . Thirdly , The Scripture sayes , Save your selves from this untowardly Generation , Act. 2. 40. and worke out your salvation with fear and trembling , Phil. 2. 12. which I understand to be but thus , repent , believe , obey , or use the meanes which God hath appointed you for salvation , and this no sober man will deny to be our duty ; yet when we have done that ( and if it were possible ten thousand times more ) we are but unprofitable servants , and do no more merit or procure salvation then a poor begger stretching out his hand to receive a purse of Money ( if any were so free as to give it ) doth merit , procure , or coyne that Gold or Silver which is given him , as I have before shewed ; God might have required all dutifull obedience from us , and yet at last have sent us to the Grave for ever : and as for universall salvation , which Mr. Troughton terrifies himselfe and others with ; I have often shewed how I hold it , to wit , that all were saved or delivered by Christ , dying & rising , from the miseries that came by Adam , so that they shall not for ever lye under them ; and for any other universall salvation of fallen Angels and Reprobates I know nothing , for Christ dyed not for Angels ; and as for Reprobates that deny the Lord that bought , and resist the spirit of God , and violate the Law of Nature , that know not God , and obey not the Gospel , they shall be destroyed for ever : yet I beleeve , that for want of a right dividing , and so of a right understanding of the word of truth , in the things by me insisted upon ; many have runne into grosse absurdities about universall salvation , not being able to distinguish between salvation or deliverance , which is by the death of Christ from Adams sin and sufferings for it , and salvation which is through believing on him , or comming to him , Heb. 7. 25. from our sins , which without repentance will damne man eternally in the second death : They thought ( and that rightly ) that all are and shall be saved or delivered from something ; but not seriously weighing the word , and distinguishing , concluded that none shall be damned or consumed forever , at the last day of Judgement , which is most absurd , and such a Doctrine of universal salvation ( viz. that none shall be punished or perish in the lake of fire ) my soul abhors , as also Mr Troughtons Doctrine , that any shall be punished or perish there , meerly because it is the pleasure of the Lord so to have it , or because they were by Jehovah appointed to be disobedient , and to be damned , or because there was never a Saviour that dyed for them , or because Adam eat of the forbidden tree , my soul also abominates ; and it is the griefe of thousands to heare that God is dishonoured by such Declarations . Though once I confeffe it was my judgement , but the Lord hath had mercy upon my soul , and now I see that every mans destruction is of himselfe , and that the vengeance of eternall fire comes on men through their omitting some good that they might have done , or their committing some evill that they might have avoided , for rejecting some light that they might have received , or turning from what they had received , for trampllng under foot the blood of the Covenant wherewith they were sanctified , and denying the Lord that bought them , &c. Object . But saies Mr. Troughton , if it we should preach that Christ dyed for all , this would bolster up men in a prophane course , or at best in a generall dead faith . Answ . The contrary to which is true , for one constant use that we make of this Doctrine , is to diswade , deter , and dehort sinners from prophanenesse and all manner of sinne , and to perswade them therefore to hate that which is evill , to die to sinne , to live to righteousnesse , to love and live to the Lord Jesus , because he dyed for them and rose againe ; and we declare unto all men , that if they do not leave sinne , repent , and live to Christ , but deny his word , despise his Spirit , and slight his blood , they shall be sure to be damned for ever , because they live not to him that dyed for them and rose againe ; and that although Christ bought them , or layed down a sufficient price for them , yea though they professe that truth , yet if in their works they deny him and follow not those further manifestations of light , which he appeares to them in , but refuse his words , and so receive him not , they shall be destroyed at the last day . Secondly , This Doctrine cannot be the Nurse of a dead faith , if truly preached and received ; for this teaches men to know first by the Scriptures , that Christ dyed for them , and what a man knows infallibly he may believe comfortably , undoubtedly , and without wavering ; yea all faith that is not groundupon knowledge , is but a meere fancy and very uncertaine , when men believe they know not what . But one the contrary , Mr. Troughtons Doctrine is the nursery of prophanesse and deadness of faith , or at least of sadness of soul , yea dispaire of mercy . How many poore wretches ( hearing that God did appoint a certain number of persons onely to believe , and so to be saved , and the rest to disobedience and so to be damned ) have desperately concluded , if I am appointed to believe and be saved , I shall be saved live how I will : and others , when they commit sinne , sooth up themselves with this conceit , it is Gods will that they should commit such sinnes , God did decree and appoint them to be disobedient , and it could not be avoided , with many such devillish conclusions , tending to all lewdness , loosnesse , and prophaneness that can be imagined : And hence it is there is so much bitternesse , wrath , hatred , revenge and strife amongst men ; for did they but know and seriously lay to heart , that Christ shed his blood for those poore Creatures , that injure them , and which they so maligne , their heart would melt towards them , they would not hate their persons , nor seeke to ruine their Estates , onely abhor their vices , and seek to draw them out of the sinck of their sins . It must of necessity also be the root of a dead faith , for what life can that faith have , which is grounded upon our own qualifications ? For thus Mr. Troughton teaches men to Argue , Christ dyed for beleevers , sheep , saints ; but I am a beleever , a sheep , a saint , therefore Christ dyed for me ; but the Scripture proves neither of his propositions , but teaches us better Logick thus ; Christ dyed for sinners , for the ungodly , for all , for the whole world , and those that deny him , therefore for me , and this shews gracious humility , the other vaine ostentations ; this gives sweet and certaine assurance of Gods love to any poore soul : the other when his qualifications are absent ( as often they are ) leaves the Creature in a doubtfull dispaire , whether God loved it at all ; this engageth the soul to love God who loved him first , and gave his Sonne to dye for him ; the other saddens the heart with feare , shakes the foundation , causing a distressed soul to question , whether ever Christ dyed for him , or her . If a faithfull Gospel preacher should perswade a prophane wretch to repent and turn to God , and the sinner should aske ; What should move him to change his life ? The messenger of the Lord must answer , That the goodnesse of the Lord should lead them to repentance ; if the other should reply , Wherein God shewed his goodness towards him ? The Embassador of the Lord must rejoyne , in that he gave his Sonne to dye for him a miserable wretched sinner , and that there is a doore of salvation open for him upon his repentance , through the blood of Jesus , or he sayes nothing ; for if he should onely tell him of the goodness of God as to this life , or tell him of some wild uncertain hopes of mercy , without assuring him that Christ was Curcified for him , it would leave but a slender impression upon his spirits ; and to perswade , exhort , require , and beseech a company of exorbitant sinners to amend their lives and love the Lord Jesus , is but a lost labour , if we declare not unto them the certainty of his kindness and love to them first , according to the Scriptures ; for a soul will never truly love Christ except he be assured that the Lord Christ first loved him ; or at best if by a preaching of the Gospel at randome , ( as many do ) any poor soules are fallen in love with Christ , yet their spirits are full of feare and perplexing anxieties , till they know and are assured of his love to them , and wherein that consists the Apostle Paul shews us , Rom. 5. 8. & 1 Joh. 4. 9. 10 , 19. Herein is love , not that we loved God , but he loved us first , and sent his Sonne to be a propitiation for us . You would blame that man exceedingly , who should use his utmost endeavour by all means to perswade his Neighbour being ( but a mean man ) to set his affections upon some great Lady , admired for vertue , beauty , birth , and riches , being not able to assure his friend first , that she loves him , and desires to bestow her selfe upon him ; but if he heare it from her mouth , or have it made under her hand that she loves such a man , and desires to be joyned to him in Marriage , he may boldly and withall earnestness , stirre up his friend to affect her , and seeke her love , who is every way so worthy , and withall so loving to him , that is to far below her : Of no lesse folly are they guilty , that spend their spirits in calling and crying unto sinners to love the Lord Jesus , and seeke his face , and yet either cannot or will not assure them , that Christ loved them , and layed down his life for them , thereby to move them to place their affections upon him : Nay it s impossible they should know it ( and much more impossible they should make others know it ) that say Christ dyed onely for a small number . If a wicked prophane wretch should meet a man , and were about to offer some injury to him , if another should come and make it evident that this man whom he is about to wrong , ransomed him with a great summe out of Captivity ; or when he was condemned to dye ( by giving his own onely Child to dye for him ) delivered him from death ; this might allay his fury after the resolution , and melt the heart of the most cruel hard-hearted and injurious person ; or if it did not , it would render him the most odious of Creatures , the most ungrateful of men , and unworthy of any further pitty : And therefore it is that where-ever we meet with prophane persons that are treading under foot the Sonne of God , and crucifying the Lord of life afresh , by swearing , lying , drunkenness , persecuting the Saints , &c. and so injuring and denying the Lord that bought them ; we acquaint them that he whom they wrong and persecute is Jesus the Saviour of the World , the redeemer of mankind , that gave himselfe a ransome for all , bought them with his precious blood , and dyed for their sinnes according to the Scriptures , that thereby we may perswade them from their impious persecuting principles , and prophane practises , or else leave them without excuse , but whilest men continue ignorant of this great love of Christ , and do not certainly know by the Scriptures that Christ dyed for them , they are seldome restrained from prophanenesse and all sorts of impiety , or at least are filled with frequent doubtings and tremblings of heat , not knowing whether the Lamb was slaine for them , yet knowing that forsaking of sin and following of righteousnesse , can doe no good to that soul for whom Christ dyed not , no precepts can be available , or promises applicable to those for whom the blood of Christ Jesus was not shed , and so they stand staggering at both ; and though sometimes through the mercy of a long suffering God , they have some sweet tasts of mercy ; yet by attending to false Teachers , and Satans temptations , they begin to question whether Christ dyed for them , and then all their unstable hopes vanish , and their unsettled hearts are hurried into a Labyrinth of soul dstempering confusions ; the Lord pitty these poor Creatures , and deliver them from all self contradicting ; yea God contradicting Teachers , who hold the truth in unrighteousness . And whereas Mr. Troughton sayes , That men will argue , that if Christ dyed for all men , then for me , I shall be saved though I go on and injoy my lusts , &c. It s nothing so , and they that hold that Christ dyed for all men according to the Scriptures , raise no such Arguments , knowing that they that deny to serve him that bought them shal be destroyed ; but they argue thus , Christ dyed for me among the rest of men , therefore I ought to live to him , love , serve , and obey him , to forsake my lusts , pride , swearing , coveteousnesse and prophanenesse to dye to sinne and live to righteousnesse because he dyed for me and rose againe . But Mr. Troughton saies , That Christs dying for all is a ground of dispaire to many , to which I answer . First , Here Mr. Troughton miserably contradiccts himselfe , for he holds that they whom Christ dyed for can never dye in dispaire ; and for others there was never any hopes of eternall life layed up : But here it seemes that there was something to be enjoyed even by them who dispaire of it , but I shall not dwell upon any advantages , but Secondly I answer , That Mr. Troughtons suggestions is very false , for seeing that Christ dyed for all , seeing he so loved the World as to give his life for man-kind , much more will he be found willing to receive and save poor sinners that come to him : But Satan hath subtilly circumvented men by a great sleight , in perswading them through the Doctrine of the false Ministers ( who are transformed as the Ministers of Christ ) that God will save some men that live and dye in sinne ; and that others who so live and dye , shall be damned ; that one lyar shall be saved , and another be damned ; one swearer shall be saved , and another damned ; one Adulerer shall be saved , and another damned : that God is angry with one drunkard , murtherer , whoremonger , and not with another , though neither of them repent ; for they hold , that it is Christ's w●rk to act faith and repentance ; In the Creature , they hold that God was never angry with his Elect ; and hence it , that some say , God was no more angry with David after he had perpetrated those horrid sinnes of murther and adultery , then he was at any other time : others hold , ( which is all one in effect ) that he forceth some to beleeve and be saved , and appointeth others to sinne and be damned , and this they call the distinguishing love of God , which makes M. Troughton ask , page 56. Where is the distinguishing love of God , if Christ dyed for all ? I answer first , in that he gave Christ to dye for all Men , and not for the fallen Angels . Secondly , In that he will delight in , abide with , and save such as repent and obey him , as you may see , Psal . 147. 11. Jo. 14. 21 , 13. Heb. 5. 9. and not others , when he might have required men to have done an hundred times as much as he hath , and yet have made no such promise of further manifestations of love or life eternall , he gave himselfe a ransome for all , yet he giveth more ( or a further addition of ) grace ; He resisteth the proud ( who deny the Lord that bought them ) and giveth grace to the humble , Isai . 4. 9. so here is distinguishing grace . First , He manifests his goodnesse , grace , or favour to men ; yea all men , yea to the wicked men , and they who humbly receive his mercy and truth , shall have more even an increase every way , as I have in the foregoing part of this Treatise prov●d from Jo. 14. 21. An other railing Accusation that Mr. Troughton brings against the truth is this , If ( saith he ) we shall hold that Christ dyed for all , this will be a ready way to reconcile us to Rome : I conceive he meanes the Papists , but the Papists generally hold that Christ dyed sufficiently , but not efficiently for all ; and they hold directly as Mr. Troughton doth in this point ; that is , That his blood in respect of the intrinsicall merit of it , was sufficient for ten thousand Worlds ; but it was not the intention of the Father , that all should have any benefit by it ; we are very unlikely then to be reconciled to Rome in this point , although Mr. Troughton ( who closes much more with them in this point then we ) about originall sinne , and sprinkling Infants , &c. would so perswade people , that he might render the truth of God odious . And as for conditionall Election , I know not what the Papists maintain ; but as before manifested , we hold that God did appoint or choose all men to be holy , and those that are so to happy . But that the naturall man hath power of himself without spirituall grace to believe in Christ to eternall life ( as Mr. Troughton sayes we hold ) is most notoriously false ; nay weare so farre from thinking any such thing , that we know and teach every where , that the best of men have not power of themselves to make one haire white or black . But that we have all our sufficiencie of God , and that of his own free mercy through Christ he hath given power to every man and woman , to do what he requires of them ; and that every good and perfect gift is from God , Jam. 1. 17. &c. as I have before shewed : Neither doe we say there is no original sinne , for Adams sinne was the originall or first sinne ; but we are not so silly , as to think there are two originall sinnes , neither are we so foolish as with the Papists , Mr. Troughton , and all false Teachers in the world , as to say that Children bring so much sinne with them into the World , as will ( or at least may ) damne them eternally in the second death , or that Baptisme doth cleanse away originall sinne , as some besides the Papists & Prelates , hold , or that men shall be damned eternally after the Resurrection for Adams ●inne : but we say , that through originall sinne all dye or returne to the dust , as is before declared at large . And although we thus hold ●hat Infants bring not with them into the World so much sin as will or may cast them into the second death , yet this is no way inconsistent with the Antipaedobaptists ; neither doth it follow , that because children may and shall be saved , therefore they may and must be baptized ; for God hath declared that unto little Infants belongs the Kingdom of God , Mat. 19. 14. but he hath no where commanded , or declared that they may or ought to be sprinkled with water ; for they having done neither good nor evill , have no need of repentance , faith and baptisme , or any other externally or internally-purifying Ordinances , until they sinne against light , and so their consciences are defiled , which without applying the blood of Jesus , and obedience to his precepts , will never be purged againe ; when men come to know what 's good , yet commit that which is evill . There is no peace of conscience to be had , without conformity to the will of God revealed to Men and Women : But doubtless its the greatest piece of folly in the world , to sprinkle little Babes under a colour of a promise belonging to them , Baptisme is a precept that followes repentance , and is of equal duration with it , even till the comming of our Lord ; so that the sanctification of Infants by the blood of Christ , doth neither help the Paedobaptists nor hurt the Antipaedobaptists : for whatsoever God hath done for little ones , yet we must do no more for them , then the Lord who gives the fruit of the womb , requires of us . It s very improbable then , that ever we shall be reconciled to Rome ( as Mr. Troughhton sayes ) whilst we disavow the infalibility of men , the sprinkling of Babes , the taking of Tythes , or a forced maintenance , and national Churches , in all which ( being the foundation and main building of the Papacy ) Mr. Troughton , and the Parish Ministers are already reconciled to Rome . Object . But sayes Mr. Troughton , If Christ dyed for all , then some men may fall away from a state of grace and salvation . Ans . It followes not any way , but rather it argues they may not ; but may and ought to hold fast that state of grace and salvation which Christ hath brought them to . Secondly , We never say that men may fall away from Grace , but that many have so done , and therefore admonish the Saints who are in a state of grace , to take heed lest they fall from the grace of God , Heb. 12. 15. and lest there be in any of them an evill heart of unbeliefe to depart from the living God : and we are sure that taking heed , never made any man to fall : But we remember how Adam being in the favour of God , and a good state fell , how the Israelites fell , Row. 11. 22. How Hymeneus and Alexander put away , and make ship-wrack of faith and a good conscience , 1 Tim. 1. 19. And how all they in Asia were turned away from Paul , 2 Tim. 1. 15. yea all the famous Churches of Rome , Corinth , Galatia , Colosse , Thessalonia , with the seven Churches of Asia , long since fell from the faith once given to the Saints , and are buried in oblivion . Ans . 3. By Grace I mean the Gospell , we are not under the Law but under Grace , Rom. 6. 14. Now many have profest the Gospel or Grace of God , and have fallen from it , whereas had they continued in it , they had beene safe , even our enemies themselves being judger . But they did but seem to professe the truth . I answer , Then they did well to fall from a seeming profession which is hypocrisie ; t is a vertue to forsake an evill way , but many have forsaken the right way , 2 Pet. 2. 15. and concerning the faith have erred and put away a good conscience . Object . Oh but that was but seeming faith and a bad conscience ; to which I answer , Answ . 1. Then Paul bids Tim. hold fast seeming faith and a good conscience , for the Apostle bids him hold fast that which some had put away , 1 Tim. 1. 19. Ans . 2. It seems also that Hymeneus and Alexander were delivered to Satan , for putting away seeming faith and a bad conscience , whereas they should rather have been commended and highly praised . Ans . 3. The Scriptures say , faith and a good conscience , men ●y , it was seeming faith and a seeming good ( other say a ●ad ) conscience , believe the Scriptures or men , which you ●●ease . But men cannot endure to heare that there is any possibility of falling from the favour of God , for this would check them in their full career of sinning ; but they would fain have pillowes sown under their Arm-holes , and heare that whatever sinnes they commit , yet God is not displeased with them ; and that whatsoever they do , God is not angry with them , contrary to Mal. 2. 17. of whom I demand what they think if David had dyed in the act of Adultery , or before his repentance ? I know what some have said , that David was as fully in the favour of God in the time of his sinning as ever he was ; but for my part I think such Doctrine is most horrid and dismall , the sinck of sinne , and the enemy to all close walking with God , the decay and ruine of the power of godlinesse ; and a little will reconcile the brochers of it to the Ranters . I am of Christ's mind , Except ye repent ye shall likewise perish , Luk. 13. 3. And of the Prophet Ezekiel's , When a righteous man tnrneth away from his righteousnesse , and committeth iniquity , &c. all his righteousnesse which he hath done shall not be mentioned ; in his tresp●sse that he hath trespassed , and his sin which he hath sinned in them shall he die , Ezek. 18. 24. And of Pauls mind , If any man draw back , the Lord will have no pleasure in them , Heb. 10. 38. Lastly , I do not say that Mr. Troughton may fall from a state of grace , but I pray with all my soul that he may come up to it , and continue in it ; therefore he need not be offended , and I am certaine no soule that truly feares God will dislike that Doctrine which perswades to perseverance , and disswades from carelessenesse and Apostacy . Object . Lastly , sayes Mr. Troughton , if we hold that Christ dyed for all , this may be an occasion to vilifie and debase the Scriptures , for they that so hold , do affirme that the Sun , Moon , and Stars , and fruitfull seasons , reveale Christ as a mediator savingly , &c. Ans . 1. God hath given unto men three principall wayes of Teaching , nature teacheth , 1 Cor. 11. The heavens declare ( or preach ) Psal . 19. 1. and his written Word declared by Moses and the Prophets , Christ and his Apostles . Now there are no men upon the face of the earth but have the two former , and where the Lord affords those onely , he expects obedience accordingly ; these leave men without excuse , for mans eternall wel-fare stands not upon how much light or truth is manifested , but how that which is manifested is obeyed and followed . Ans . 2. Where these are , if the word of truth and peace preached by Jesus Christ may be enjoyed , and is rejected , then the others will not suffice . Ans . 3. As under the Law there was a dark discovery of Jesus , yet sufficient as to that dispensation , so in the teachings of nature and the creatures ; there is some discoveries of mercy and goodnesse in and from God which is not without Christ , and will be found sufficient to those who have no other means , For God accepts where there is a willing mind , not according to what men have not , but ac●rding to what they have , 2 Cor. 8. 12. and will require according to what he gives , if Christ may be judge , Luk. 12. 43. I see some very inquisitive , what shall become of Heathens , Turks , and Jewes &c. others insulting over them , judging and censuring them as a people of whom God hath no regard : but who art thou that judgest another mans Servant , look not how little they have , and what shall become of them , but how much thou hast , and what is required of thee ; and know that God will expect of thee a suitable improvement , taking this withall for the debellation of thy haughty thoughts of thy riches , that as he that hid his one Talent is condemned , and he that imployed well his ten Talents commended ; so whoever makes his own Talent two shall be rewarded , when thou that boastest with thy great light and many Talents , ( if not improved according to the Doners will and bounty ) maist be receive the greater condemnation ; it shall be easier for Tyre , Sidon , Sodom and Gomerrha , at the great day of the Lord , then for Chorazin , Bethsayda and Capernaum . Neither let any man think that anothers improvement will excuse him , or that he may build his faith , or what men have written in these things of which I have treated , but on the Rock of ages , and the Doctrine of the Prophets and Apostles , whose pure rule and perfect prophesies , discover to us the truth of these things wherein men differ . Mr , Troughton would perswade men , that it s but a fiction to say that Christ dyed for all , because it is not said in the Scripture that Christ dyed by name for thee John , Thomas , Robert , &c. their is no such particular Scripture revelation . I grant there is no such particular revelation , and therefore we affirme with the Scripture that Christ dyed for all , that to John , Thomas , Robert , or any other man may have a ground to believe that Christ dyed for every one of them ; 't is true if Christ did not dye for all , then no man can certainly know that Christ layed down his life for him , except he could finde both his names written in the Scpriptures . And I appeal to every wise and impartial man , whether Mr. Troughtons Argument doth not evidently conclude against himselfe ; for what need is there that every mans name should be recorded in Scripture , seeing Christ gave himselfe a ransome for all : But if that were true that Christ bought only a small number , then its requisite that their names should be expressed , or else no man can positively conclude , that Christ dyed for him : as for example , If a pardon should be sent to all the prisoners in a prison , there is no need of nominating them ; but if it be onely for two or three amongst many , their names being not mentioned in the pardon , the bringer of the pardon cannot tell who to call for , nor the Keeper of the Prison whom to release , nor the prisoners to whom it relates : for if a man should come to a place where a thousand prisoners lay bound , and should pretend that he comes with joyfull tydings to them , and then at last tell them that two or three of them are onely redeemed , though every one of them may have some hopes , yet no man can know who it is till their names are manifested , but if the act of Grace be sealed to them all , every one hath a certaine ground of serious rejoycing ; by this you that love the truth and peace , may see the bottome of Mr. Troughtous errors , and depth of his wisdome . Who teacheth men in the next place to argue thus , Whosoever beleeveth on Christ shall be saved : But I beleeve in Christ , therefore I shall be saved . For Answer hereto , Consider how improper it is for men to tell men they must beleeve in Christ before they know who he is , and what he hath done for their soules , except you would have men beleeve they know not what , and to walk by an implicit faith , as Mr. Trovghton doth ; and then you will soon be reconciled to Rome . The Scriptures teach us another Doctrine , Ye may know and believe , Isai . 43. 10. They that know thy name will put their trust in thee , Psal . 9. 10. we have knowne and believed the love that the Father hath to us , Jo. 4. 16. Let all the house of Israel know assuredly , &c. Act. 2. 36. after they have escaped the pullutiont of the world through the knowledge of our Lord and Saviour , 2 Pet. 2 20. I know whom I have believed ; I know that my Redeemer liveth , &c. Men will hardly give credit to , much lesse rely upon him they never knew ; and therefore when Christ askt the blind man whether he did believe on the Sonne of God , he answered and ●aid , Who is he that I might believe on him ? Jo. 9. 35. 36. He must know him before he could believe on him . Object . But sayes Mr. Troughton , 'T is the will of Gods purpose who Christ dyed for in particular ; and therefore thou canst not fetch the ground of thy faith from thence , but looke to the generality of the offer of grace , and command to believe . Ans . 1. I grant it , and its that which I ever say that no man hath a ground to believe that Christ dyed for him , if he dyed for some particular persons only . Ans . 2. It seems then , there is a generall offer of grace , and a precept of God , commanding and encouraging to believe . I intreat the discreet Reader to consider what clear truth Mr. Tronghton professeth , and how he hath with one hand ruined that great building of the Doctrine of restrained Redemption ; which he and many more with all their hands , heads and hearts have labou●ed ( almost these two hundred years ) to raise up : for seeing there is a Generall tender of Grace and manifestation of goodnesse from the most high God , that offer is reall or not . Mr. Troughton I thinke dare not say that it is not reall ( though I feare dares say any thing , or else would never have restrained and limited Scripture Redemption ) for then he makes God like the worst of men : If it be reall , then I have ail that granted which largue for , as fully as my soul can desire . For if there be a generall and reall offer of Grace from God : ( as most certainly there is ) surely then Christ dyed for all , or else God offers grace to them , and commandeth and encourageth them to believe for whom his Sonne never dyed , and consequently to whom that grace could never have done any good . Object . But God fore-knew they would not receive it . Ans . But he fore-knew as well that by those abilities by him given them , they could and might have received it ; and therefore he offers it that they may be left without excuse , which could not have beene if the tender had never been made , and that in good earnest too : though Mr. Sympson in halfe sayes the contrary . And wherein is the first act of Grace manifested , but in Gods giving of Christ to be a propitiation for the sinnes of the whole world . That then which is the first and principall manifestation of grace or love ( which are all one ) is Gods giving his Sonne to dye for sinners , and doubtlesse is first and principally to be made knowne to the world , that they may know and believe the love of God , and so come to turn from Idols to serve him that so loved them , or else we shall make a preposterous preaching of the Gospel . What Mr. Troughton sayes , That we are not to looke at Christs dying for us , but to the precept of God for our encouragement to believe , is utterly false , and meerly legal ; for all obedience that is not grounded upon love to him , whom we obey is little worth : But selfe contradictions breake no square in Mr. Troughtons Doctrine , as you shall see in the next place , where he saith , The command to believe and come to Christ is open and revealed , but who Christ dyed for , is secret and hid ; neither is Gods call and command , that thou shouldst repent and believe , grounded upon Christs dying for thee in particular . I Answer , 1. This last clause is in part true , for it s grounded upon his dying for all in Generall , see Joh. 3. 16. and so is the f●rst ( viz ) that the command to believe is open and rev●aled ; but that it is a secret thing who Christ dyed for , is untrue ; for there is not any one thing in all the Scriptures morefully and plainly revealed , then this , as I have clearly proved . But if it be a secret , how came Mr. Troughton to know any thing of its in reference to himselfe or others . Ans . 2. If a man have a conceit at large that Christ dyed for him , or a certain knowledge that he dyed for all ; yet if a man apply it not to his own souls in particular , his faith wil be but ill founded : For if certaine knowledge of every truth be the sure ground of every act of saving faith , how can I beléeve that Christ dyed for me in particular , except I f●rst know that he dyed for me in particuler ? and how any man can know that but by confessing that he dyed for all , let any soul judge : But many that would be thought Christians , are growne just like the Jews ; yea the Pharisees , that have high thoughts of themselves , and despise others , and that Christ never bought wicked men and Hereticks , but onely seemed so to doe . If I could see the man that hath not been a wicked man , or a Heretick , I should ( it may be ) say so too ; but there is not that man on the face of the earth , that hath not beene one or both of these , as every humble heart will ingenuously confesse ; and that it was the knowledge of the love of God in Christ , that drew them out of the sinck of sinne , superstition and error , led them to repentance and obedience , and so to peace of conscience and joy in the Lord , the spirit of God in the Word , and their owne experience can and will testifie with many thousands . Obj. But ( sayes Mr. Troughton ) There are many thousands of precious Saints , some yet alive , and other at rest with the Lord , who had true faith and peace of conscience , and yet were stranger to the Doctrine of Christs dying for all men . I Answer first , So there are that never knew that Christ suffered at Jerusalem ; yea many thousands that never heard of Christ , as Infants and others , who dye before they have done or known good or evill ; and others that were ignorant of many pure divine truths in all ages and places of the world . Answer , 2. Suppose it be so , doth that argue that when we may have more and clearer light and knowledge in the love of God and matters of salvation , that we should neglect and oppose it , though they who are invincibly and inevitably ignorant of many heavenly truths may be happy , yet they who resist them cannot be so . Answer , 3. If they had true faith and joy in the Holy Ghost , who did not certainly know whether Christ dyed for them or no , ( they living under such Ministers onely , that held that Christ dyed onely for some ) what strength of faith , peace of conscience and rejoycing in the Lord may they have , who know , and can prove by many plaine text of Scriptute , that Christ dyed for them ? How may such souls exult and leap for joy through the love of God , who know and believe the love of God to them . A man who desires such a one to wife , may sometimes be at peace and quiet in his minde , and have some hopes of attaining his desires ; but when he knows that he is beloved by her whom he loves , his joy is more solid , and his minde more setled . Answer , 4. I , and many more ( who have knowne both states ) can testifie that our joy , peace , love to God , faith and knowledge &c. were very weak , low and mercenary , when we the Doctrine of Christs dying for all : ( although some of us profited above many our equals , set a good face upon the businesse , and were able to say much against the truth ) and for my owne part , I disputed so long against Christs dying for all , that at last I could not tell whether he dyed for me , and would have given a thousand worlds if it had been possible to have knowne it by the Scriptures , wel knowing that no other evidence can po●sibly satisfie a doubting heart , except we shall decline them , and incline to Enthustasmes , and spirits that are to be accursed : For if any brings glad tydings to us , any otherwise then the Scriptures declare them , he is so to be accounted , Gal. 1. 8. 9. What he sayes about Christs meriting faith for men , is a wild Popish-assertion , no where found in the Scriptures ; having no savour of the forme of sound word , is very inconsiderable and contrary to what he sayes in page 45. of his Book , that the commands of God ( of which , that we should beleeve , is one of the chiefest , 1 Joh. 3. 23 ) shew not what God or Christ hath done for us , but what is our duty to do . ( But for M. Trough . and all men of his judgement , to contradict themselves is is no new thing , as I know by sad experience in my former ignorance . ) But I shall through Gods helpe answer his question : which is this , Let me aske our Adveasaries this question , What men a●e bound to believe for the peace of their Consciences , when they take it for granted already , that Christ dyed for them , being comprehended in the world of man-kind ? I Answer , 1. That he is raised and ascended up , without which we had been in our sins , 1 Thes . 4. 14. Jo. 20. 17. Act. Answer , 2. They ought to believe that he is the Sonne of God , the Christ , ( i. e. ) the onely Anointed King , Priest , and Prophet , who alone is to mediate , gives Lawes , and teach the feare of the Lord , who ( and none else ) is to be heard in matters appertaining to Gods worship , and the gathering and govering the Church or Congregation of the Lord , Jo. 6. 66. Act. 2. 36. 1 Tim. 2. 5. Isai . 9. 6. with 33. 22. Heb. 7. 17 , Jo. 6. 14. Answer , 3. We must beliive all the Commandements , Psal . 119. 66. Yea , All things that are written in the Law and the Prophets , Act. 24. 14. Now by beleeving his precepts ; I doe not meane that we should onely believe that they are his , and that they are true and righteous , &c. Although this be truth , and must be first believed , and relates to that which some call faith of assurance , ( in that we beleeve and are sure that they are the commands of Christ ) But we must adhere to them , apply them to our hearts , and apply our bodyes and soules to the practise of them . And hence it is that all Gospel obedience is sometimes concluded under the name faith , as Rom. 16. 26. and all disobedience of times , is comprehended under unbeliefe , as Heb. 3. 19. compared faithfully with Rom. 10. 16. And without this obedience of faith , or faithfull obedience to the Gospel , or will of God , or light revealed to us ; there is no peace of conscience to any man or woman in the world . Disobedient persons may close their eyes , stoppe their ears , and harden their necks , and yet blesse themselves in their hearts , saying they say shall have peace ; they may for a space be a sleep in sin , insensible of wrath , yea perswaded that they are children of the most high , and in favour with the Almighty ; that they are Disciples , Saints Christians , and the chosen of God ; but ere long again , their consciences being awakened , considering how far they differ and stand at a distance from the commands of Jesus , their hearts condemne them , or at least are full of doubts , feares and flashings of terrour ; they question their present and future state , and are amazed at the wrath which the light or Law of nature presents to their soules : the turth they oppose , the errors they maintaine and practise , their bosome , darling , closet sinnes , stare them in the face ; but above all , their continuall incertainty about Christs dying for them , and their election , &c. do so perplex their spirits , that there is no peace to them ; whereas they who know and so believe , that Christ dyed for for them , are by that love of his constrained to love him , compelled to come i●to his wayes , and obey his commands , and thereby they have the answer of a good conscience before the Lord , 1 Pet. 3. 21. 4thly . They are to believe all the promises of the Lord both in this life and that which is to come , Luk. 11. 13. Such as these , Act. 2. 38. Repent and be baptised , &c. and ye shall receive the gift of the Holy Ghost , Act. 10. 43. Whosoever beleeveth on him shall receive remission of sinnes , Mark 16. 16. he that beleeveth and is baptized shal be saved , 10. 22. He that endureth to the end shall be saved , 1 Jo. 1. 9. that if the Saints confesse their sinnes he will forgive them , and the blood of Christ shall clense them , &c. That the Lord Jesus shall come the second time , Heb. 9. 28. that he shall raise up the just and unjust , Act 24. 14. yet toe dead in Christ shall rise first ; this is the first resurrection , 1 Thes . 4. 16. Rev. 20. 5. that Christ shall raigne and prosper , and execute judgement and justice in the earth , Jer. 23. 5. yea he shall reigne till he hath put all his enemies under his feet , 1 Cor. 15. 25. that he will give the Kingdome to the Saints of the most high the little flocke , that heare his voice and follow him , Luk , 12 32. that they who do his commandements shall have right to the tree of life , and enter in by the gates into the holy City , Rev. 22. 14. where they shall see his face , behold his glory , be like him and with him for ever , where they shall know as they are knowne , see him as he is , and rest with him under the crown of everlasting peace , joy and righteousnesse to all eternity . In a word , They are to believe that he who dyed for them , hath so justified and delivered them from the one offence of Adam , and the miseries that came by it , that they shall not for ever lye under them ; and that they shall never be acco●●able or punished for that sinne , after they are raised from the Grave . 2dly . That if they repent and turn from their sinnes ( be they never so many , great , open , secret , old , festred sinnes ) God will pardon them through Christ , according to the promise , Isai . 1. 16. 17. and that Isai . 55. 7. Let the righteous forsake his way , and the wicked man his thoughts , and turne to the Lord , for he will have mercy on him , and our God , for he will abundantly pardon . The Lord is not wanting to convert us , or to doe whatsoever he hath promised for the turning of us to himselfe They that come to the Lord must beleeve that he is , and that he is a bountifully rewarder of them that diligently secke him , Heb. 11. 6. They must constantly apply the sufferings of Christ to their hearts , and their hearts and mindes , bodyes and soules to his statutes , alwaies believe their Resurrection from the dust , and those glorious joyes and songs of Triumph and peace , which are in the mansions of blisse ; this will purifie the Saints , 1 Jo. 3. 3. 2 Cor. 7. 1. Thus believing they become eighteous through Christ , and are justified , from what they could not be justified by the Law of Moses , Act. 13. 39. And being justified by beleeving , they have peace with God through Jesus Christ our Lord , Rom. 5. 1. Exercising themselves in these things , as the Apostle Paul did himselfe , Act. 24. 14. 15. 16. they come to have a conscience void of offence toward God and men . They are to believe that God hath freely redeemed , justified , sanctified , and saved them through the blood of his dear , onely spotlesse Son , from that destruction which Adam brought on all man-kind by his sinne , that fury is not in God ( in reference to that offence ) and the believing of this great and infinite love with the heart , will so cleanse and sanctifie poore soules , that they will thereby come to deny all ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world , for with the heart men believeth unto righteousnesse : Yea , this love known and believed , will constraine sinners to confesse the Lord that bought them , and so with the mouth confession is made unto salvation , Rom. 10. 10. which salvation also they are to believe and wait for , knowing certainly that our Redeemer Jesus Christ will come and will not tarry . Thus have I answered Mr. Troughtons Question , and shewed what men who know that Christ dyed for them are to believe for the peace of their consciences . Much more might be added , but I proceed to speak a word or two , to the conclusion of Mr. Troughtons Book , that I may also draw towards the conclusion of this worke . We declare unto you in our Mimistry ( saith he ) That Christ dyed for all , for all the world , for every man and woman that shall believe on him , and accept of him upon the termes of the Gospel ; and is not here encouragement to poore sinners , be their sinnes never so great ? Thou art not excluded by name , and why shouldst thou exclude thy self through unbeliefe ? This Mr. Troughton calls the conclusion , ( he might rather call it the confusion ) of his small Tract ( as he termes it . ) For as I shewed you before he pul'd downe the maine building of his opinion , in his 61. page , By confessing that there is a generall offer of Grace ; and page 62. where he confesseth there it an umversalit●ie of the offer of Christ , ( which offer none that regard the honour of God , will doubt to be reall ) and here he razes the very foundation of his contradictious Doctrine , in that he acknowledgeth , that they who misse of mercy , exclude themselves through unbeliefe , and ( like men refusing helpe when they are almost drowned ) bring destruction to themselves through their neglect or refusall , not striving to lay hold of mercy that they might be saved , but questioning whether Christ were offered them with an intent to save them . From whence these Coclusions do very freely flow . 1. That there was mercy for them to lay hold on by faith , who perish through unbeliefe . 2. That they who enjoy not this mercy , exclude themselves from it . 3. That it is beyond doubt and question , that Gods offer of Christ to men , is with a purpose of his part to save them . 4. That they who would be saved by Christ , must strive to lay hold on him ; all which are pure heavenly and eternall truth , and comes from Mr. Troughton as blessings from Balaam , his heart dissenting from his hand and tongue . For another while you shall find Mr. Troughton peremptorily concluding , that God never intended his Sonne , or mercy by him to all , as Page 52. of his Booke , where he speakes these very words in effect ; that it was not the purpose of God to give his Sonne to dye for all , and that his death should be a sufficient price for all , was never intended by God. Now how should God send down his Sonne to save that which was lost , and yet not give him to dye for them , or that he should offer his Sonne to more then he gave him to dye for is senslesse to imagine , except we should make God a mocker of his poore undone Creatures , ( as Mr. Tronghton and others sometimes do ) In another place you shall heare him say , That God appointed or decreed men to be disobedient ; How then can their destruction be of themselves ? yea how can their sin be of themselves , if God appointed them to be disobedient ? Another while that Christ meriteth faith for the Saints , and that he worketh or acteth faith in the Creatures , how then can that be true which he sayes here , that men must strive to lay hold on Christ , and they that do not , perish through unbeliefe ? Can there be any possibility that they should believe , for whom Christ meirteth not faith , seeing all that do believe had faith merited for them ? and it was not they that believed , but Christ in them , or that they believed at least by an unresistable power : Sure then they laid not hold of the rope , as Mr. Troughton sayes , drawing men out to doe , not asking questions ; much lesse did they strive so to doe : but the rope laid hold on them , and pluckt them up whether they would or no. And thus you see that Mr. Troughtons Doctrine is but like ropes of Sand , it holds not together , none can lay any sure hold of it , it wil not hold his own weight , for what he fastens in one place he breaks in another ; and what truth he speaks in one leaf o● his Book , he leaves , yea denyes in another ; what he buildes in a moneth , he throwes downe in a minute . For how is it possible that any soule can beleeve in God or Christ through his Teaching , for he sayes that God did not give his Sonne to dye for all , yet he offers grace to all , that Redemption is not universall , but the tenders of Christ are universal : That God did let or send downe Christ to save lost man , and they are not to question it ; but yet he appointed the greatest part of men to be disobedient : That men exclude themselves by unbeliefe ; yet there was never a Christ for them to believe , ( except they would believe on one , that never dyed for them . ) That God decreed both the sinne and suffering of the Creature ; yet their destruction is of themselves . With a hundred more of such contradictions which may be found in his , and other mens Books which maintaine his Opinion , which leaves many poore soules in the darke , many in despaire , more in prophanness ; and builds up the rest as I have shewed , upon an uncertaine sandy foundation . This he calls his or their Ministery , and well he may , for it 's not the Ministery of Christ , or ministration of the Spirit , for where doth the Spirit of God say , Christ died for all and every man that accepts of him : ( this Doctrine sets a soul to accept of Christ before they know what he hath done for them ) The ministration of the Spirit speaks thus , that he di●d for all , for every man , for the whole world , sinners , heretikes which deny him , and they that receive , accept , or believe on him shall not perish , &c. and this is the doctrine which we teach , which the Lord hath blest , blessed be his name , to the conversion and consolation of mine and many thousand souls within these seven years . Thus you see the conclusion of M. Troughtons little Tract put forth to lesse purpose , which though some may judge legitimate , yet such as have seen what men have formerly writ on this subject , will discerne that it 's but borrowed out of other mens works of this kind , yet he begs a blessing on his Babe , but if ever his wisdome returne to him , and his eyes are opened to see the deformity of the self contradiction and soul-distraction that is in it , he will fly from it as Moses from his changed Rod , and rather curse the day that this mishapen Monster came to light , to restrain and limit Scripture Redemption . I wonder what use M. Tro. can put his Doctrine to , it affords no encouragement to the rebellious to come in , for if they should be of that number which Christ died not for , ( which is far the greater , if M. Tro. doctrine were true ) it will not benefit them at ill as to their eternall state , it can yeeld no solid or certain comfort to a drooping heart ; for if Christ did not die for all , still he doubts , whether he died for him : And if God appointed men to be disobedient , how dares M. Tro. reprove them for being so ? no sound exhortation to repent and believe arises from his tenets , for he sayes , God hath not enabled his creatures to do either , but it must be done in them by an irresistable power ; he can never convince a soul of the riches of the grace and love of God to him , for nothing will do that , but the unerring evidence of the Spi●it in the Word of God , and where that sayes Christ died for all , he denies it , and sayes the Scripture means no such thing : it sends forth no dehortations from vice , for he sayes , that they who are partakers of the Grace , the state ( to use his expression ) can never fall finally from it , nor they that Christ died not for , shall never come to it ; and what need M. Tro. disswade any man from an evill way be this doctrine ? And how can he inform any poor soul of the great kindnesse of God and Christ to him or her , when he cannot clearly prove by expresse texts of Scripture , that Christ died for them ? H● may say thus , seeing Christ did not die for all ( which is his doctrine ) then this serves to reprove them that say he did , and that is ●saiah , Christ , Paul , Peter and John ; and seeing God hath appointed most men to be disobedient , this may encourage and comfort them in their disobedience , in that they do what God appointed them to do ; and seeing God commands all to believe and accept of Christ , yet hath not given power or ability to any so to do , ( as he says ) it shewes what a hard Master God is , who requires of his creatures that which they can never , yea that which at least he never intended the greatest part should perform : And seeing those that he calls Saints can never fall away from that state , this may incourage men to go on in sin , and cry peace and safety , till suddain destruction hurles them into endlesse misery . And though M. Tro. will not in words make such uses of his Doctrine , yet Satan hath and doth prevail upon thousands , ( the more 's the pity ) to make such uses of it , they so naturally arising form those positions which he maintains , I know that such uses are wicked , much more is the doctrine that yeelds them ; if such fruit be to be abhor'd , ( as sure it is ) much more the tree that bears it , a good tree cannot yeeld such corrupt fruit ; the great God lay his Axe to the root of it , and pluck up every plant that his hand hath not planted ; not by might , nor by power , but by the Spirit of the Lord. But if Mr. Tro. hath better uses , which clearly come from his doctrine , I wonder he did not produce them ; for my part I shall as briefly as I can shew you that read these things , what uses the Lord hath taught me by his Spirit in the Word to make of the Doctrine that I hold forth , and which M. Tro. calls hereticall , erroneous , and corrupt opinions , A corrupt tree cannot bring forth good fruit : search therefore courteous Reader , and see whether the uses I am by the strength of the Lord about to lay down be good , and then whether they be not the naturall and genuine issue of those doctrines which men call hereticall . 1. If Christ died for all ( which is Pauls Doctrine and mine ) for the world , for the whole world , for every man , as the Scriptures say , &c. it may serve to convince M. Tro. and every man and woman that he died for him , and her that hears this glad tidings , and that there is good news , or Gospell for them , and also to convince them of sin who believe not on him , which could not be , if he died not for them . 2. It serves to reprove them that continue in sin , and act contrary to him that gave his only Son to die for them . 3. It informs us of the great and infinite love of the Father , that gave his only Son , & he his dearest hearts bloud ( first virtually in the promise , then actually in person ) rather then lost man should want a Redeemer , and withall to inform men of the horrid and odious nature of sin , which nothing can fully take away without the bloud of the Son of God. 4. This may serve to perswade , yea constrain sinners , who do all live through Jesus Christ , to love him that loved them first , and gave his Son to be a propitiation for them , and to keep his Commandements , that is , to live to him that died for them and rose again . 5. This may encourage the greatest sinner that groaneth under sin , to forsake sin , and come to Christ , who ( seeing he lov'd him so well as to die for him ) will in no wise cast him out , when by the word or teachings of God ( which are his drawings ) he comes to him . 6. To reprove obstinate proud Rebells , who deny the Lord that bought , and dare sin against such grace and kindnesse , as is seen by the Fathers giving his Son for them . 7. This serves to leave all men without excuse , they cannot say that God hath not commended his love to them , seeing he hath written it in legible Characters of his Sons bloud . 8. Here is consolation for the Saints , who through the knowledge of such love have been drawn to obey God , they know whom , and in whom they have believed , and are as sure that Christ died for them , as if he had told them with his own mouth , in that they believe the Scriptures affirming that he ransomed all . 9. This may serve to them as an antidote against sin and errors , in that Christ died for their sins , according to the Scriptures . 10. It may serve to incite us to love every creature with the love of good will or pity at least , when we remember that Christ died for them as well as for us ; oh if this doctrine were fully known , it would so increase love , and quench hatred , discord , and debate , peace , justice and mercy would florish , and wars , oppression , and cruelty would be banished ; some beams of this universall love of God beginning to shine forth upon the hearts of our Commanders , Rulers , Judges , &c. have inclin'd them to more clemency , righteousnesse and pity then some former time● have afforded , and as it is more manifested , we shall doubtlesse see more of God ( who is love , and lov'd us when enemies ) appearings . 'T is true , a man that truly fears God cannot delight in an ungodly person , neither can our heavenly Father , yet he doth them good , and the Saints desire the conversion of their enemies , and will do good unto all , according to their ability , and their fellow creatures capacity , and though they hate the vices of men , yet they love their persons , so as that they will exhort , intreat , and admonish them to come in to the Lord that bought them , and not seek the ruine of their bodies , states , reputations , and souls , as I fear too many , who deny the death of Christ for all , would if it were in their power , and could wish that there were something in force like that Popish Statute de Haereticis comburendis , as appears by their continuall appeals to the civill , yea and military powers , their complaints and petitions against such as hold the truth in love , by all means labouring to perswade the Magistrates to unsheath their swords , to cut off , banish , or silence by might of men those who are full of might by the Spirit of the Lord to declare against their corrupt principles and practise , they have a zeal , but not according to knowledge , for did they know what love the Father hath shewed those whom they maligne , and what sweet communion they have with God , and that God lov'd those whom they hate , so as to give his Son to die for them , they would never suffer that cursed root that beareth gall and wormwood to spring up in their hearts , but would endeavour to instruct them with meeknesse , or contend against them , at least with the sword of the spirit : But this they do not , but by all meanes seek their impoverishment and ruine , and will not speak to them , though they bring the same doctrine which Christ and his Apostles taught , they shun disputing with them , under pretext that they are Heretiques , and reject them , not knowing that that advise is proper to those that are members together of the Church of Christ , and not those that are of different Churches , for what authority hath any Church to cast out or reject one that is not immembred with them ; but the truth is , these men are afraid of the light , and have no love to such as are of Pauls opinion , that Christ died for all , and therefore they incense authority , gnash their teeth against them . But we know that Christ died for them , and desire that they also may know it , and by that goodnesse be led to repent of all their evills , and in particular of their envy and consultations against the Saints of the most high , who believe , as the Scripture saith , and will not receive the corrupt glosses which men put on them , or the sad and dark conclusions and consequences which they draw from them . In a word , if Christ died for all , this may serve to keep the poor sin-sick sinner from despair , and the proud transgressor from presumption , to reprove such as give the Scripture , yea the Spirit of God the lye , who in so many place● hath clearly evidenced it , yet they deny what is there written , and would have us rather adhere to their expositions , which are all darker then the text . Again , if God hath of his free mercy in Christ appointed and ordain'd all men to serve him , and furnished them with every thing necessary for so doing , so that all Nations may know and believe him , through that light which lighteth every man which cometh into the world , according to that manifestation of it which shines forth to them ; ( as undoubtedly he hath ) then this serves to reprove such as say God did appoint some men , as men to be disobedient , that is to serve sin and Satan . 2. Such as teach ▪ that God hath not enabled all his creatures to do what he requires of them , but that he exacts more of his creatures then he hath given ability to perform , and so make God is an austere man , as the wicked servant did , yea as bad as Pharoah . 3. This may serve fully to convince every sober spi●i● of the reall truth of those sayings , thy destruction is of thy self , a●d that the damned bring upon themselves swift destruction . 4. It serves to clear the pure justice of God , and leave all without excuse , when they hear that God through his Sons blood hath made all Nations of the earth to seek him , and in order thereto , hath done what could be done for his Vineyard . 5. This may serve to stir up poor creatures to be thankfull , and admire the riches of grace , and speak good of the name of the Lord so mercifull and bountifull , and to incite them to arise and be doing , ( 1 Chron. 22. 16. ) and God will be with them , some to hear , search , read , inquire , that they may know and believe the Lord , and them that come to know and apply his love , to repent and be baptized , to separate from the world , and such again to continue in the grace of God , in the fellowship and doctrine of the Apostles , in breaking of bread and prayers , in praising of God , in holinesse of life , watching against sin , and for the coming of their Lord and Master Jesus Christ ; 't is true , all are not capable of the same exhortation , for to exhort a wicked man that never yet believ'd the Gospel , to pray and break bread with the Saints , & wait for the day of Christ , is preposterous ; but to exhort such to hear , to seek , or inquire after God , hear , read , and search the Scriptures ( that so they may come to know , believe and repent ) is suteable to the direction of the Spirit through the whole book of God , who hath enabled men and women come to years of discretion , ( so as to discern betweene good and evil ) thus to do . To call them to baptism , and so make them members of a visible Church , who never heard of God , is ridiculous , and M. Tro. himself ( in his Epistle to the Reader ) confesseth it under his own hand , That visible title to , and interest in the Covenant of Grace , consisting in a s●rious profession of the Christian faith , accompanied with a suteable conversation , is that which constitutes a member of the visible Church of Christ ; whence two things are considerable : 1. That infants are not , whilest infants , visible Members of the Church of Christ , in that they make no profession of the Christian Faith , neither is their conversation suteable to the holy precepts of the most high , ( for they speak and act as children ) neither doth God require that it should be so , for he speaks not to children . 2. This discovers the folly of Baby-sprinklers , who require more of poor creatures then they are able to perform , which shews that their Ministery in this , as in other things , is not of God , who never exacts that of any , which he of his own free mercy and goodnesse hath not given them ability to bring to passe ; yea they are contrary to God , and palpably contradict themselves . After this short digression , a sixth use that may be made of this doctrine is this , that seeing God hath appointed , set apart , or chosen all men to serve him , and enabled them so to do , this should teach Ministers to take heed that they add not to , neither diminish from the precepts which God hath given to mankind , by laying more or lesse upon persons then they are able to perform , which is a usuall thing ; for they say of infants , that they must be baptized , and be Church-Members , ( though they have done neither good nor evil , nay know not their right hand from their less , and tell men that are 20. 40. 50. years of age , that they cannot believe nor repent , nay that they must not be baptized , &c. Lastly , this may serve for a triall and examination to every man , whether he hath done all that good which God enabled him to do , and avoided that evill , which he by the light manife-fested from God might have shunned , that so he may through a certain knowledge of his actings in these things , be comforted in his obedience through Christ , the strength and arm of the Lord , or repent of his non-performance of that which through that light or power he might have performed . And now let the judicious Reader judge , whether these things being very profitable , do not freely flow from that doctrine which men call heresie . Thirdly , seeing some departed from the faith , Hymeneus and Alexander put away faith and a good conscience , all they in Asia turned away from Paul , others deny the Lord that bought them , and some tread under foot the Son of God , and count the bloud of the Covenant , wherewith they were sanctified , an unholy thing , and doing despight to the Spirit of Grace , and seeing the Holy Ghost sayes , it is impossible to renew them again by repentance , who fall away after they are inlightened , and are partakers of the Holy Ghost , and have tasted the good word of God , and the powers of the world to come ; therefore we admonish the Saints in the language of the Lord , nay the Lord warns them by us to beware , and take heed lest they fall , and le●t there be in any of the brethren an evill heart of unbelief to depart from the living God , and to beware lest any man deceive them , and lest any of them fall from the grace of God , as some did , Gal. 5. 4. to beware of false Prophets , and take heed lest they fall away from their own sted●astnesse , &c. which precious words of the eternall God were of no use , if the Saints were not in danger , even in their best estate here below : We exhort them to watch and pray , and stand fast in the liberty wherewith Christ hath made them free , and to beg of God that he would hold up their go●ngs in his paths , that their footsteps may not slide , and to keep them from falling , and turning back from him , and knit their hearts to him , pray one for another to him that is able to build them up , that he would preserve them blamelesse in body soul , and Spirit , to the coming of Jesus Christ , all which , and thousand such like Petitions were frivolous , if there were no danger , and all those ●recepts and promises , he that endureth , — be th●u faithfull — he that overcometh . 'T is true , we do not exhort any to beware , but such as walk in that way , as those Saints of old did , to whom those words we use were written and spoken , that were improper , and one means it hath been to deceive the poor ●ouls in this Island , and make them think they were all Saints , according to the Scripture account , when they were exhorted not to fall away from their present s●ate , whereas it had been happy for many thousand if they had fallen from it , so they had fallen down and worshipped God according to his Word . We do not exhort the Parish-Ministers of Great Britain ( much leste those poor bl●nd creatures who follow them , idolize them , and are led by an implicite faith ) to hold fast their profession , for it 's very bad , and Antichristian , or to continue in the way where they are , for it is not good , nor to take heed that they depart not from the way of God , for they are not in it , or from the living God , for they are not with him : But we bese●ch them to repent , and turn to God , that so they may be baptized , and added to the Church , and enjoy the precious priviledges that pertain to such as worship G●d in spirit and truth i. e. according to his word , which is spirit and truth , well knowing that men may as well ●e destroyed for resisting the power of God , and putting from them the Word of God and eternall life , as for deserting the way of righteousnesse , add turning from the holy Commandement delivered unto them , and therefore they have no just cause to be angry against us , ( as they are ) for the searcher of hearts is witnesse , that we de●ire earnestly their conversion and salvation ; and therefore for my part I shall in love tell them this , that if they shall still oppose Christ , and call his way heresie , take part with the Pope and Prelates in their Nationall Churches , Baby-sprinkling , forced maintenance , &c. none of which are according to the testimony of Jesus , within few years they will be driven to darknesse ; but as many of them as imbrace the Gospell , and walk in the way of righteousnesse , which men call heresie , whether they have little or much , life or death , they shall rejoyce in the God of their salvation , say to the righteous , it shall be well with them : And if any shall say , that if they should quit their forced maintenance , peoples hearts would be so hard , that they would allow them nothing : I answer , 1. Through the power of the word many would be converted , and then they cannot withhold their carnall things from those , who minister spiritualls to them , then the love of Christ would constrain them to do willingly , that at least , which before the Law of men compell'd them to by that uncouth force of treble damages : And 2. They shall find that a little which the righteous hath , is better then the grrat revenues that come with hatred , strife , and contention ; 't was the saying of Elies sons , thou shalt give it us , or we will take it by force , and they were sons of Belial , who knew not the Lord. I hope the Ministers of England and Scotland , who term themselves the Ministers of Christ , will not conforme to such Ministers , if they do , and resolve so to do , God will cut them off , as he did them : And let not any ask what became of our Forefathers , for God who causeth the light to shine out of darknesse , hath appeared in far more translucent brightnesse of Gospell purity then they knew , and therefore more is expected of us ; they were precious instruments in the hand of God , but few years ●ince many of them , and others yet are alive , who were such , their labours successeful , and persons acceptable , who neglecting to follow , yea opposing another , or more discoveries of divine light , have been laid aside , are grown dull and dead , and some taken off short by the hand of divine justice . Oh therefore you who are the Parish Teachers in this Isle , consider that Christ died for you , as well as for the rest of the sons and daughters of Adam , therefore love him , and shew your love by keeping his Commandements , and his only , do not do any more in Gods worship then Christ hath commanded you ; he requires you to believe , or do no more then what is written , do not add to your task and Christs yoke , consider how the Lord will deal with such as add to , or diminish from his will ; beware of stumbling at the word , being disobedient where unto you were appointed ( or set ; ) they that stumble at the rock shall be broken in pieces , and they upon whom that rock or stone shall fall , shall be ground ●o powder ; God is not willing that you should perish , but rather that you should turne from your own way and live : I know this to be truth , for he hath spoken it , and Christ hath sealed it with his bloud he shed for you , which he would never have done , if he had not desired your welfare . And thus you see how usefull the Doctrine we preach is , and therefore no way to be despised , or disparaged , as it is by many in our Generation , who speak evill of the things they understand not . But I come in the last place , by the blessed assistance of God , to shew you by whom and why this doctrine is opposed , and then I shall conclude this work . 1. This Doctrine is opposed by Satan , who knows that if it should be evinced that Christ died for all , then men would come to see the love of God to them , and would every where begin to love God , and so obey his voice ; and if it should be published and proved , that God hath of his own free mercy ord●in'd that all men may and ought to serve him , and hath furnished them with ability to know and believe him , and to do whatsoever he requires of them , and that if they perish it 's their own fault , then they would blesse his name , and be doing his work , and listen to his word , all which things destroy Satans Kingdome . And if it should be manifested , that there is very great danger of departure from God , and of being deceived , then he knows that the Saints would be more heedfull and watchfull ; they would be fearfull of falling into sin , and of back s●●ding from truth , which things are contrary to Satans projects and profit , for he strives more to train aside one poor soul from the way of righteousnesse , then to keep twenty in the way of wickednesse , knowing that he can make the enemies of the truth ●riumph , and blaspheme more by the fall of one that is called to be a Saint , then by a thousand sins done by others . 2. This Doctrine is opposed by false Teachers , such as deny Scriptures , Order , Ordinances , or such as rage and raile against the way of Christ , and practise contrary to him , worshipping the true God falsly , yea all sorts of false Teachers ; as for example , Christ sayes , Disciple all Nations , baptizing them , but saith the world baptize them , and disciple them afterwards , for infants as infants cannot be Disciples , for he that taketh not up his Crosse , and followeth Christ , cannot be his Disciple , and that infants cannot do ; the Spirit of God sayes , repent and be baptized , the men of the world say , be baptized , and repent after ; yet they say , they bring sin enough into the world to damn them eternally , and they baptize them before they repent of it ; the Spirit sayes , if thou believest thou mayest ; the world sayes , they may be baptized who believe not , the Spirit of God sayes , who can forbid water that they should not be baptized , who have received the Holy Ghost ? some men say , that they who are baptized with the Spirit , need not , nay ought not to be baptized with water , though they know not who they are . In a word , they who eit●●r in judgment or practise continue contrary to light revealed , oppose the doctrine and light held forth by Christ , his Word , and Spirit , and walk by the light of their own fires ( fancies I may say ) oppose that Doctrine by me , and thousands received from the Scriptures . 1. Because if it should be declared that Christ died for all , then people would begin to love him , and to repent of sin , and enquire after him and his wayes , and forsake all false Teachers , and every false way , then they would so love Jesus Christ , that they will cry out , Lord what wilt thou have me to do ? and more or lesse they would not willingly do in his worship then he hath required , not more , because he hath given enough , and works of supererogation , and to be wise above what 's written , are abominable in the sight of God ; not lesse , because that which he requires of us , is but little , in comparison of the great things he hath done and suffered for us . 2. If it should be published that Christ died for all , then the greatest part of the Scripture must be taken as it is written , and that is contrary to the profit of the Papists , and all false Prophets , who would fain have people believe that the Scriptures are very obscure , that so they may deter the people from studying them , and give them money according to their demands , for to expound them by their corrupt glosses , and the● also great would be the company of the publishers of the Gospell , for the love of God would so fill their hearts , as with new wine , that they could not but declare what God hath done for their souls ; and this would make false teachers , fill'd with the wisdome of this world fret , when the mysteries of the love of God should be revealed to and by Babes in the Gospell . 3. Self is much an enemy to it , for most men , yea all those many thousands which now own this truth of Christs dying for all , do well know , that not only Satan and false Teachers did secretly and openly incite them against it , but their own heart corrupt through custome in fin did rise against it ; and that for this reason , If they should acknowledge that Christ died for all , and that God through him hath appointed and enabled them to do his will , then they should have no liberty or leisure to linger and loiter in fin , but they must appear in love to Jesus Christ , to be doing his work which he calls them to , there must be no sleeping nor slumbring , nor folding their hands to sleep , but up and be doing , and as in the bodily , so in this spirituall labour , the creature deluded by Satan cannot endure to do his duty which the Gospell calls for and this self ( I mean self-love , self-will , self-interests and ends &c. ) till it be subdued by the appearing and receiving the light from the Lord , cannot endure to hear that there is any possibility of falling from the favour of God , for this would be a mighty check to their pleasure , profit , and delight they have in sin , fain would self , even the fleshly mind root out all such thoughts , that it may feed it self with lusts , and take its ful swindge in sin without controule . And whatever specious pretences men may cover their conceits with , and cry out against this Doctrine as uncomfortable , &c. yet the Serpents head lies hid beneath them , who prompts them to decry it , that so he may keep them from that godly feare and trembling , with which they ought to work our their owne salvation . I know we must serve God without fear of displeasing men by obeying him , and without fear of his deceiving of us of any thing he ha●● promised , yet continually fearing to offend him who loved us , and fearing lest we should come short of what is promised through our own unbelief . The Apostle Paul was as eminent a Saint as most , yet he kept his body in subjection , lest by any means when he had preached to others , he himself should be a east-away . In a word , if this Doctrine should be faithfully published , it would wonderfully draw out mens soules after Christ , drive out the power of sin , carry forth mens Spirits to propagate the Gospell , hurle down the Kingdome of Satan and Antichrist by the mighty increase of knowledge , faith , and love , advance holinesse , sobriety , and righteousnesse , stir up men to diligence , godly fear , and watchfullnesse , at least leave men without any encouragement to live in sin one moment , take away all those Cob-web cloaks with which men palliate their impieties , remove all excuses , and even force men to confesse their destruction is of themselves , and therefore is it oppos'd by Satan , selfe , and false teachers , who would all suffer losse by the fire of Gods Word , if their deceits and doctrines come to be discovered by the glorious light of these truths which men call heresie and erroneous opinions . I am not unacquainted with the tossings and torments of mind which they are subject to that hold the doctrines contrary to these in the foregoing treatise insisted on , their dejections of spirit , and dubiousnesse of heart , one while even drownes them in black despair , another while their foundationlesse faith , and groundlesse confidence through the exceeding subtilty of Satan , makes them to dare to adventure upon a sin , upon this score , that if they are elected , they cannot hereby fall finally , and if they are not , it will not be any impairing of their irrecoverable hopelesse condition . I know Satan will provoke men to fret exceedingly against these things with the highest risings and liftings up of spirit . But it being my owne experience in former times , and of hundreds who have communicated theirs with mine since the daies of their conversion , I cannot , neither will I conceal the counsells and cunning of so great an enemy , but speak truth to his , ( yea to my own ) shame ; neither am I ignorant of the strong consolation in obedience , the strength against temptations , the heedfull diligence , care , and watchfullnesse against sin , which they are possest with , who knowingly and cordially hold and lay to heart that Christ died for all , for thereby they are so sure that he died for them , that it 's a hard matter for the devill and world to drive his love out of their hearts , and draw them into disobedience ; but they that hold the contrary , call the truth of many , and so at length of all the Scriptures into question , as the Shropshire Ministers confesse , pag● 1. of their namelesse paper . And I am confident , that as the Lord hath , so he will blesse this Doctrine , with those that professe it , and practise that holinesse , righteousnesse , and sobriety , which that grace of God which ●ringeth salvation to all men teacheth , and by his owne Spirit , ( not the word and arme of flesh ) will signally appeare , to the overturning of that great mountain of false doctrine , that hath kept poore creatures from beholding the face of the Son of righteousnesse in the truth of the Gospell , and that they who say Christ did not die for all ( so giving the lye to the Spirit of God ) and that God did absolutely appoint the greatest part of men to be disobedient , not giving them ability to do what he requires , and yet will damne them for not doing it ; that God commands men to do that which he will work in them by an irresistable power , and to make as though God contradicts himselfe , that the Lord that bought false Teachers was not Christ , &c. shall be convinced , or covered with the cloak of confusion . For my part , if any maligne me for the pu●●ishing of this plaine downe-right discourse , I desire the Lord to forgive them , and turne their hearts , and yet graciously wait to manifest to them that prec●ous ●r●th which they oppose , that by it they may be comfo●ted and established in their minds , encouraged to take up the Crosse of Jesus , and follow him in all Gospell-obedience . I desire no lesse for the greatest of my Adversaries , then that they may come out of Babilon ( the false Church ) and worship one God in spirit and truth amongst such as keep the commands of Jesus , as he hath given them out to us by his Spirit in the word of truth , that so we may walk in the light of the Lord whilest we are here , and ( being accounted worthy to escape all those things which shall come upon this Generation ) may hereafter sit downe with Abraham , Isaac ; and Jacob , in the everlasting Kingdome of God our Saviour . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A77642-e310 * Master Trough . p. 1. Notes for div A77642-e660 Isa . 28. 21. Isa . 29. 14. Job 38. 2 , 13 , 7. * Cap. Ever . Sam. Oates Benj. Morley Mr. Prior Wil. Kendal Re. F●ilding , &c. Mr. Troug . in his Introduct . pag. 1. Notes for div A77642-e2510 M. James Wood. M. James Wood. M. James Wood. M. James Wood. M. Powel M. Wood , & others . M. Powel Ma. Butler of Col Berye's Regim . Mr. Rutherford . Mr. Prideaux . Mr. Rutherford . M. Prideaux . Mr. Rutherford . Mr. Resbury . M. Wood. Mr. Tro. Mr. Wood. Mr. J. T. Mr. Wood Mr. J. T. Mr. Wood Notes for div A77642-e13150 M. Grant M. Tro. M. Wood. M. Wood. M. Tro. M. Tro. M. Wood. M. Tro. M. Wood. M. Tro. and M. Jam. Wood. M. Tro. and M. Ia. Wood. M. Tro. and M. Ia. Wood. M. Syd . Simpson . A. M. M. Tro. M. Tro. M. Wood. M. Batty , &c. The Shropshire Ministers . M. John Symson . Simil. Mr. Deiamain . Mr. Powel . Simil. M. Trough . Argument . M. Trough . Simil. M. Trough . Conclusion M. Resb●ry . M. Owen . M. Rutherford . M. Staltham . Doct. 1. Doct. 2. Doct. 3. 
A47509	----	The glorious lover a divine poem upon the adorable mystery of sinners redemption / by B.K., author of War with the Devil. Keach, Benjamin, 1640-1704. 1679 Approx. 426 KB of XML-encoded text transcribed from 147 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47509 Wing K64 ESTC R18445 12349753 ocm 12349753 59945 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47509) Transcribed from: (Early English Books Online ; image set 59945) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:9) The glorious lover a divine poem upon the adorable mystery of sinners redemption / by B.K., author of War with the Devil. Keach, Benjamin, 1640-1704. [5], 266 p. Printed by J.D. for Christopher Hussey ..., London : 1679. Attributed to B.K. [i.e. B. Keach]. Cf. BM. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Redemption -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-06 Rachel Losh Sampled and proofread 2005-06 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion front y title . I. Oliver● Scu● The Pirgin drest vp in her Gallant●● The glorious state e'th soul doth 〈◊〉 Before the Fall. Her outward Robes 〈◊〉 Her inward Beauty was beyond compa● But naked stri●● , when satan did deceive her And Hells wide jaws stood read● to receive 〈◊〉 frout y title . I. Oliver Scu● THE Glorious Lover . A DIVINE POEM , Upon the Adorable Mystery of Sinners Redemption . By B. K. Author of War with the Devil . Psalm 45. 1. My Heart is inditing a good matter . LONDON , Printed by J. D. for Christopher Hussey , at the Flower-de-Luce in Little Britain . 1679. The PROEM . YOV Gentle Youths , whose chaster Breasts do beat With pleasing Raptures , & Love's generous heat ; And Virgins kind ! from whose unguarded Eyes Passion oft steals your hearts by fond surprize ; All you who Amorous Stories gladly hear , And feed your wand'ring Fancies by the Ear ; Those treacherous Delights a while lay by , And lend attention to our History : A History with Love and Wonders fill'd , Such as nor Greece nor Rome could ever yield . So great the Subject , lofty the Design , Each part is Sacred , and the whole Divine . If you its worth and nature well shall weigh , 'T will charm your Ear , your best Affections sway , And in dark Minds spring an Eternal Day . My Muse is rais'd beyond a vulgar flight : For Cherubs boast to sing of what I write . I write — But 't is , alas , with trembling hand : For who those boundless Depths can understand ? Those Mysteries unvail , which Angels do With dread Amaze desire to look into ? Thou glorious Being ! from whose Bounty flows All good that Man , or does , or speaks , or knows ; Whose Altars once mean Turtles entertain'd , And from the mouths of Babes hast strength ordain'd ; Purge with thy Beams my over-clouded mind ; Direct my Pen , my Intellect refine , That I thy matchless Triumphs may indite , And live in a due sense of what I write . And you , dear Sirs , , that shall vouchsafe to read , Charity 's Mantle o're my failings spread . High is my Theme , but weak and short my Sight ; My Eyes oft dazled with Excess of Light. Yet something here perhaps may please each Guest ; 'T is Heavenly Manna , though but homely drest . Paul became all to All : and I would try By this Essay of mystick Poesy , To win their Fancies , whose harmonious Brains Are bettrr pleas'd with soft and measur'd strains . A Verse may catch a wandring Soul , that flies Profounder Tracts , and by a blest surprize — Convert Delight into a Sacrifice . — How many do their precious time abuse On cursed products of a wanton Muse ; On trifling Fables , and Romances vain , The poisoned froth of some infected Brain ? Which only tend to nourish Rampant Vice , And to Prophaneness easie Youth entice , Gilt o're with Wit , black Venom in they take , And ' midst gay Flowers hug the lurking Snake . Here 's no such danger , but all pure and chast ; A Love most fit by Saints to be imbrac'd : A Love 'bove that of Women : Beauty , such , As none can be enamour'd on too much . Read then , and learn to love truly by this , Vntil thy Soul can sing ( Raptur'd in Bliss ) My Well-beloved's mine , and I am his . BOOK I. CHAP. I. The Excellencies and Perfections of the glorious King , the Lord JEHOVAH , discovered : Shewing how he had but one Son , the express Image of the Father , the delight and joy of his Heart ; and of the glorious and eternal Design of this most High and Everlasting JEHOVAH to dispose of his Son in Marriage . Moreover , how the matter was propounded by the Father , and whom he had chose to be the intended Spouse . Shewing also how the Prince readily consented to the Proposal ; and of his first grand and glorious Atchievements in order to the Accomplishment of this happy Design . IN the fair Regions of approachless Light , Where unmixt Joys with perfect Love unite ; Where youth n'ere wasts , nor Beauty ever fades , Where no disease , nor paining-grief , invades ; There reigns , and long hath reign'd , a mighty King , From whom all Honours , and all Riches spring ; His vast Dominions reach from Pole to Pole , No Realm nor Nation but he could controul ; So great his Pow'r , there never yet could be , An absolute Monarch in the World but he . What e're seem'd good to him , he freely did , And nothing from his piercing Eye was hid . To him the mighty Nimrods all did Bow , And none durst boldly question , What dost Thou ▪ Justice and Wisdom waited on his Throne , And through the World his Clemency was know ▪ His Glory so Illustrious and Bright , It sparkled forth , and dazled Mortals sight . Immense his Being ; for in every Land He present was , and by each Soul did stand . No Spies he needed for Intelligence In Foreign parts , to bring him Tydings thence . And vain to him was Court-dissemblers Art , He saw each corner of the subtlest heart , View'd acts unborn , and plain discoveries wrough ▪ E're labouring Fancy once could mould a Though ▪ Beheld mens minds clearly , as were their faces , And uncontain'd , at once did fill all Places ; His awful frown could make the Mountains shak ▪ And Stoutest hearts of Haughty Princes quake . All things were his , who did them first compose , And by his wisdom doth them still dispose ; To serve his Friends , and to destroy his Foes . His Azure Throne with Holiness is spread , The pure in heart alone his Court may tread ; No vitious Gallant , Proud , Imperious , Vain , In Court , nor Kingdom will he entertain . He 's th' essence of true Vertue , spotless , pure , And no ungodly one can he endure . No wicked person to him dares draw nigh , Though ne're so Rich , so Mighty , or so High ; 'T is Righteousness his blessed Throne maintains , Who all Injustice utterly disdains ; Nay , Holiness doth this great Soveraigne cloath , And such as weare it not , his Soul doth loath . But above all the Glories which did wait Upon this High and Peerless Potentate : His Pity did the most transcendent prove , Matchless his Power , but greater still his Love ; Such bowels of Compassion ne're were known , Nor e're such proofs of vast Affection shown ; His kindness beyond all that Pen can write , Or Heart conceive , or nimblest Brain indite . This Sovereign Love our wond'rous Subject brings , Our Hist'ry from those melting Ardours springs . For this great King had a most lovely Son , And had indeed no more save only one , Who was begotten by him , and brought forth E're Heav'ns blew curtains did surround the Earth ; Before the World's foundations yet were laid , Times glass turn'd up , or the Sun's course displaid , This Prince was brought up with him , and did lye , In his dear Bosom from Eternity . He was his only Joy , and hearts delight , Who ever did behold him in his sight . And as he made his Father's heart most glad , He was sole Heir to all the Father had ; Who freely gave all things into his Hand , And made him Ruler over every Land , Designing still to raise his Dignity Above each Earthly Prince , or Monarchy , And him intitle with a glorious Name , Which none of all the Heav'nly Host dare claim . What glory is there in each Seraphim ! Yet must they all do Homage unto him ; The Cherubims likewise must all submit , And humbly worship at his Royal Feet , With trembling Reverence ; for he d●th bear The express Image of his Father dear ; And his Majestick Glory doth unfold , Too● right for any creature to behold , Untill transform'd into an Heav'nly mould . The Lus●re of his Face , the loveliness Of compleat Beauty , and of Holiness . His Personal Sweetness , and Perfections rare , No tongue of men , or Angels , can declare : For , 't is recorded by unerring Pen , He fairer was than all the Sons of men . Which in its proper place will more appear : But mind at present what doth follow here . This mighty King , whose Glories thus did shine , Had long on foot a very great D●sign , Which was , in Marriage to disp●●● this Son , The blessedst Work that ever could be done : This Secret then to him he does disclose , And whom for him he had already chose , Tells him the way , and means , whereby to bring About this strange and most important thing ; What he must do ; and all things doth declare : To which the Son doth lend attentive ear , Who never did his Father disobey , Nor him displease , would not in this say nay ; But straight-way shew'd with joy & chearful mind He was that way himself long time inclin'd : For with a Heav'nly smile he made reply , This Creature is the Jewel of mine eye . Great King of Kings , thy Sacred Sovereign Will With greatest Joy I 'm ready to fullfil . My heart 's inflam'd with love , and will be pain'd Till she for my imbraces be obtain'd . With secret transports long have I design'd That happy Match in my Eternal Mind , To people with a new and holy Race Th' Immortal Mansions of this Glorious Place . Such is the Love which unto her I have , 'T is strong as Death , and lasts beyond the Grave . Where e're she be ( for well I understand She 's spirited of late to a strange Land ) Winged with Love I 'le search the World about , And leave no place unsought to find her out . If any Foe doth Captive her detain , I'lebe her Rescue , and knock off her Chain : Or , if half stifled , she in Prison lye , I 'le break the Bars , and give her liberty . I will refuse no Labour , nor no pain , Thee ( dearest Soul ! ) into my Arms to gain . Such was this Prince's love , and now t is fit We tell you who the object was of it . Within the Limits of the Holy Land , Whose Glory once shone forth on every hand ; And near the Borders of rare Havelah , Where Creatures of each kind first breath did draw Where Pison's streams with Euphrates did meet ; Where did abound all Joy and Comfort sweet , Without the least perplexity or wo ; Where Bdellium and the Onyx Stone did grow ; Did a most choice and lovely Garden lye , Renowned much for its antiquity : For Sacred Story has proclaim●d its name , And rais'd up Trophies to its lasting fame . Within that Garden dwelt in Ancient time A very lovely Creature in her Prime , Mirror of Beauty , and the World 's chief glory , Whose rare composure did out-vy all Story : Fair as the Lilly , e're rude hands have toucht it : Or snow unfal'n , before the Earth hath smucht it : The perfectst work which wondring Heav'n could see , Of Nature's Volumn , blest Epitome ; Her glorious Beauty , and Admired Worth , What mortal tongue is able to set forth ? True Vertue was the Object of her will , There was no stain in her , no Feature ill , No sca●r , nor blemish , seen in any part ; Her Judgment uncorrupt , and pure her Heart ; Her thoughts were noble , words most wise , not lavish ; Her natural sweetness was enough to ravish All that beheld her ; from her sparkling Eye , A thousand Charms , a thousand Graces fly : No evill passion harbour'd in her breast , Or with bold Mutinies disturb●d her rest ; For what 's not borne yet , needs not be represt . Her Lineage Noble , of such high degree , None e're could boast a greater Pedigree : A Dowry too she had , a fair Estate , Conferr'd upon her at an easy Rate . In brief , in all Indowments she did shine , Stampt with his Image , who is all Divine : But that which most unto her bliss did add , Was the great Honour which some time she had , Of the sweet presence of a glorious King , From whom alone true Happiness doth spring ; He oft declar'd her his grand Favourite , And that with her was his endear'd delight : For precious love to her burn'd in his heart , And nothing thought too dear for to impart , Or unto her most freely to bestow , Of all the Treasures he had here below . This was her state at first , none can gain-say ; But then , mark what befell her on a day . She did not long in this condition stand , Before a cursed and most traiterous Band Of Rebels , who shook off Allegiance , And ' gainst their Sovereign did bold Arms advance ; Intic'd her to their Party , and destroy'd All those rare Priviledges she injoy'd . Which grand offence did so the King displease , That she his wrath by no means could appease ; Nor had she any Friend to speak a word , To stay the Tortures of the Flaming Sword. No purpose 't was , alas ! for her to plead , Why Sentence should not against her proceed ; Who well knew in her conscience 't was but right She should thenceforth be banisht from his sight , And his most glorious Face behold no more , As she with Joy had seen it heretofore . The rightful Sentence passed , though severe , Which might strike dead the trembling Soul to hear , Exil●d she was from him with fearful Ire , And laid obnoxious to Eternal fire : Turn'd out of all her Glory with a curse , No state of Mortal Creatures could be worse . And now she 's forc'd to wander to and fro , Finding no rest , nor knowing what to do . A foreign soile , alas ! she must seek out , And where to hide her self she looks about . A wretched Fugitive she straight became , A shame unto her self , to all a shame . Yet this vile wretched Creature , so forlorn , The Subject of contempt and general scorn , She , she 's the Object of this Prince's Love , She 't is to whom his warm Affections move . 'T was in her fallen state he cast his eye , Although he lov'd her from Eternity . Who wandring thus into a Foreign Land , Far off of him : he soon did understand There was no other thing for him to do , But must a Journy take , and thither go . If he 'l accomplish this his great Design , Of making Love , a Love that 's most divine . The Father now doth part which his dear Son , Who 's all on fire , and zealous to be gone : And what though it a grievous Journy be , Its bitterness he is resolv'd to see . His high Atchievements nothing shall prevent , His mind and purpose is so fully bent , That he in his own Kingdom will not stay One Minute after the appointed Day . But that you may more fully yet discover The matchless flames of this most glorious Lover , Permit us to present unto your view , The Court he left , the Dungeon he went to . The Kingdom , where this Hi●h-born Prince did dwell , All other Countries vastly doth excel , Its Glory splendid is and infinite , It cannot be beheld with fleshly sight . Ten thousand Suns , ten thousand times more bright Then ours is , could never give such light . None ever there beheld a Cloud , nor shall ; Nor ever was there any Night at all . No cold or heat did ever there displease , No pain nor sorrow there , nor no disease . No thirst nor hunger there do any know , Nor any foes to seek their overthrow , Disturb their peace , or them i' th least annoy ; Nor is there any Devil to destroy . And if one would that Kingdom searth about , There is no finding of one poor Man out . No sooner any such do thither get , But on their Heads a glorious Crown is set . Congratulating Angels round them wait , And cloath them all in long white Robes of State. They live in boundless Bliss , with such content , It raises Joy unto a Ravishment . There 's Rivers too of Pleasures , fil'd to 'th Brim , In which the Prophets and Apostles swim . There Beauty fadeth not , nor Strength decayes ; No weary old Age , neither end of Dayes . Impossible it is for them to dye , Whose Souls have tasted Immortality . All there is Love , and Sempiternal Joys , Whose sweetness neither gluts , nor fullness cloys . Friends always by ; for absence is not known , Their loss , or departure , none can bemoan . Within the confines of this blissfull Land There doth a spacious foursquare City stand , The noblest Structure 't is that e're was rais'd , By men admired , or by Angels prais'd . The Founder of it was a mighty King ; Yet without hands t' was built , amazing thing ! As for th' Marterials , which did it prepare From a good Author this description hear : The Luke-warm Blood of a dear Lamb being spilt , To Rubies turn'd , whereof its parts were built ; And what dropt down in a kind gellied Gore , " Became rich Saphire , and did pave her Floor . " The Brighter flames that from his Eyebals ray'd , " Grew Chrysolites , whereof her walls were made , " The Milder glances sparkled on the ground , " And grounsild every Door with Diamond : " But dying , darted upwards , and did fix " A Battlement of purest Sardonix . " Its Streets with Burnisht Gold are paved round , " Stars lye like Pebbles scattered on the ground . " Pearl mixt with Onyx , and the Jasper Stone , " The Citizens do alwayes tread upon . Here he with 's Father in great state did sit , Whilst millions bow'd themselves unto his Feet . Here 't was he kept his Court , here was his Throne , From hence through all the World his Glory shone . And if ought could unto his Greatness add , Mark what a rich Retinue there he had . He Servants kept of very high Degree , Who did bow down to him continually . Though they were Nobles all , and far more high Than proudest of the Roman Monarchy ; And mighty great in Power too are they ; For one alone did no less Number slay Than near two hundred thousand in one night , Of Valaint Souldiers , trained up to fight . These Troops still ready stood at his command , To execute his will in every Land. Of them he 'd an Innumerable Host , Though some of them in ancient times were lost : Yet the selected number Millions were , Who still to him do true Allegiance bear : True Love and Zeal burn'd in their breasts , like fire ▪ To do his Will 's their business and desire : 'T is his gre●●●●●'rest which they wholly mind , Aiding his Friends , 〈◊〉 welfare they design'd : And likewise evermore to frustrate those , Who did their Prince's Soveraignty oppose . Their Nature's quick and clear , as Beams of light : Creatures too pure for Mortals grosser sight . And if we shall consider well their worth , Meer Empty Nothings are all Kings 'o th Earth , When to these Servants they compared be ; So much excells their glorious Dignity . What of their Sovereign Lord then shall we say , On whom they do attend both night and day ? When they before his dazling Throne appear , Their Heav'nly faces straight way cover'd are ; As if not able on his Face to look ; Or else with glorious blushings , Heaven-struck . Such , such his Court , such his Attendants were : Who could with this great Prince of light compare ? Oh what Celestial Glory didst thou leave , Almost beyond mans credence to believe ! That thou shouldst thus thy Fathers house forsake , And such a tedious dismal Journey make ! Could not that charming , Melody above , Allure thy thoughts and , hinder thy remove ? Oh no! there 's nothing can retard thy Love. Hark how the glorious Seraphims do sing , Whose warbling notes do make the Heavens ring ! What Mortals ever did such Musick hear ? Spirits made perfect , are quite ravisht there . Oh! how they listen whilst the Strains rise higher , And joyning gladly with th'All-charming Quire , Sing forth aloud , inspired with his flame , All Glory , Glory , Glory to his Name . One strain of this Celestial Harmony , Could Mortals hear , they soon would thither fly : They straight would shake off all their carnal shackles And quit these dull and loathsom Tabernacles ; Like towring Larks , still upwards would they soar , And ravished , would think of Earth no more : Or like to herds of Cattel , great and small , They●d leave their feedings , and run thither all . But yet could not this lovely Paradise , These Honours , or this Melody intice The love-sick Prince unto a longer stay , So much he longed for the Marriage day : No thing could his Design divert , or move ; So constant was he in his Royal Love. His Travels next will you be pleas'd to hear Which raises wonder in me to declare . Ten thousand millions , and ten thousand more Of Angel-measur'd Leagues from th'Eastern shore : Of Dunghil Earth this glorious Prince did come . Did ever Lover go so far from Home To seek a Spouse ? What brave Heroick Spirit That e're did love of vertuous Princess merit , Would not have found his trembling heart to ake , So vast an Enterprize to undertake ; Such dangers to expose himself unto , Such pleasure , and such glory to fore-go ! But some 't is like may ask a question here , Unto what Parts or Region did he steer ? Or whither did he travel , whither go ? A very needful thing for all to know . Was 't to some Goshen-Land , of precious Light ? Or in to some Elysian Fields , which might With Boundless Pleasures thither him invite ? Was it a Kingdom somewhat like his own For Bliss and Glory ? or what kind of one Was this strange Land , to which this Lover went ▪ To find the Soul , forc'd into Banishment ? Alas ! dear Sirs ! this may you still amaze , And to a higher Pitch your wonder raise . As far as Darkness differs from the Light , Or dolesom Earth falls short of Heaven so bright ; As Heavens higher are than Earth or Seas , A thousand times , ten thousand of Degrees ; So far that place where this sweet Prince did dwell The other ( to which he travel'd ) did excel . As that transcends for loveliness most rare : So this in wickedness exceeds compare . Egypt was once a dark and dolesom place , When no one could behold his brother's face . Though there the sacred stories plainly tel 't , The darkness was so great , it might be felt . Yet was that but a figure , you must know , Of the black horror of this Land of Wo , Whither the wretched wandring Soul was gone , And whence her Lover now must fetch her home : It was indeed an howling Wilderness , A Region of dispair , and all distress : Where Dragons , Wolves , Lyons , and ravenous Beasts Had their close Dens , and Birds of Prey their Nests . Besides , throughout the ruinated Land A Black and fearful King had great Command , Who had revolted many years before From his Liege Lord , and to him since has bore Most cruel spight and curs'd malignity , Assuming to himself the Soveraignty ; The greatst Usurper that e're being had : Sylla , nor Nero never were so bad . For 't is well known he was th' original Syre Of Tyrants all , and taught them to aspire ; Ambitious through the World to spread his Arms , He fill'd the Earth with Blood and sad Alarms : And like a ravenous Lyon rang'd about To seek his Prey , and find new Conquests out . Full of State-Policies , and Subtil wiles : Where 's Force attempts in vain , his Fraud beguiles . Most cruel to those Slaves he can betray , And yet the Fools , besotted to his sway , Court their own ruine , and blindly obey . His Antient Lord he hated most of all , And such as were his offspring , great and small , He was resolv'd to be reveng'd upon , And them for to destroy e're he had done , From whence his name was call'd Apollyon . A name which doth his Nature full express , And you of him thereby my further guess . This greedy Dragon , hungry of his prey , With wide-stretcht Jawes stood waiting for the day , When this dear Prince should come ; nay for the hour , That so he might him instantly devour . Oh Tyrant Love ! dost thou no pity take ! Wilt thou the PHAENIX of both worlds thus make A prey to such a Fiend , who by some snare Hopes to entrap this long expected Heir , And then to take Possession , and alone Rule on an undisturbed Hellish Throne ? See how the Troops of his Infernal Power Combine , this Sacred Person to devour . Needs must that be a sad and dismal Land , Where this damn'd Monster hath so great Comand . What Prince would come from such a Mount of bliss Unto a Cave , where Poysonous Serpents hiss ? Come from his Father's Bosom where he lay , To be the Wolves and Dragons chiefest prey ? To leave his glorious Robes and Cloth of Gold , And clothed be with Raggs and Garments old ! From ruling men and Devils , now to be Tempted by both of them , scarce ever free ? To leave a Paradise of all Delight , And come into a Land as black as night ? A glorious Crown and Kingdom to forsake , That he his bed might on a Dunghil make ? To leave a sweet and quiet Habitation , To come into a rude distracted Nation ? Where Wars , Blood , and Miseries abound , Where neither Truth , nor Faith , nor Peace is found ? To leave his Friends , who loved him most dear , To dwell with such as mortal hatred bear To him , and to his blessed Father , and All such as do for them most faithful stand ? To come so many Millions of long miles To be involv'd in Troubles and sad Broils ? And all this for a Creature poor and vile , A Traiterous Vagabond , and in Exile ? Yea , one that still remain'd a stubborn foe , ●ating both him and his blest Father too ? Who ponders all in extasy , can't miss To cry out , Oh! what manner of Love is this ? Sure this is Love that may our Souls amaze , And to the height our wondring Spirits raise , In grateful Hymns to celebrate its praise . CHAP. II. Shewing what entertainment the Prince of Light me● with at his first arrival . How there being no room for him in the Inn , he was forced to lie in the Stable , and make his bed in the Manger . As also how he having laid aside his Glorious and Princely Robes , was not known by the people of that Country ; and how he was wronged , and abominably abused by them . AWake my Muse ! I hear the Prince is come ; Go and attend him , view the very Room Where he at first doth lodg : see how they treat A King , whose Pow'r is so exceeding great . Much Rumor of his coming , I am told , Was spread abroad amongst them there of old , And many waiting for him , long'd to see What kind of King and Person he should be . Oh! what provision now to entertain Him did they make ? my Soul 's in grevious pain To hear of this . Doth not the Trumpet sound , And Joy and melody sweetly abound I' th hearts of all , who heard of this good News ? How did they carry 't to him , or how use This lovely One , whom Angels do adore , And Glorious Seraphims fall down before ? Ah! how methinks should they now look about Some curious stately Structure to find out , Some Prince's Palace for his Residence , Or strong fair Castle for his safe Defence ! Don't people leap for Joy , whil'st Angels sing , To welcome in their long expected King ? Do not the Conduits through all streets combine , In stead of Water , wholly to run Wine ? Do not great Swarms of people 'bout him sly , Like to some strange and glorious Prodigy ? What dos't thou say , my Muse , Art wholly mute ? Doth this not with thy present purpose suit ? Ah! yes , it does , but how shal't be exprest ? The grief that seizes on my panting Breast , My heart into a trembling fit doth fall , To think how he contemned was of all . The Savage Monsters did this Prince reject . And treat him with affronts and disrespect : When he for them had taken all this pain , They neither would him know nor entertain : The very Inn , where first he went to lie , For to vouchsafe him Lodging did deny . No Room ( alas ! ) had they ; but if 't were so He would be there , to th' Stable he must go . To 'th Stable then goes he contentedly , Without the least reflection or reply . The silly Ass , and labouring Ox must be Companions now to Sacred Royalty ; Expos'd by Greater Brutes , he must ( alas ) Take up with the Dull-Oxe , and painful Ass , Who their great Maker and Preserver was ; And in the Manger's forc'd to make his bed , Without one Pillow to support his Head. Let Heav'n astonisht , Earth amazed be At this ungrateful Inhumanity Let Seas rise up in heaps , and after quit Their Course , these Barbarous people to affright . Oh! what a mighty condescention's here ! What story may with this , with this , compare ? Is this the entertainment , they afford ! And this a Palace for so great a Lord ! Is this their kindness to so dear a friend ! Do they him to a filthy Stable send ! Is that a Chamber suiting his Degree ! Or fit the Manger should allotted be , For him to lay his Glorious Body in , ( Of whom the Prophet saith he knew no Sin ? ) Whose footstool's Earth , and Heaven is his Throne , What ne're a better Bed for such an one ! That has so vast a Journey undertook , And for their sakes such Glory too forsook ! Is this great Prince with such mean Lodging pleas'd So that he may of love-sick pains be eas'd ! O what a Lover's this ! Almighty Love ! How potently dost thou affections move ! What shall a Prince be thus ore-come by thee , And brought into contempt to this degree ! Sure this may melt an heart of hardest Stone , When 't is consider'd well and thought upon . But no less worthy note is it to hear The manner how this Soveraign did appear . Was it in Pomp and outward Splendor bright ? Which doth the sensual heart of man invite , To cast a view , and deep respect to show , As unto haughty Monarchs here they do : Like to a Prince , or like himself , did he His beams display that every eye might see In his blest Face most radiant Majesty ? No , no , so far was he from being proud , That he thought fit his Glories all to shroud ; And , like the Sun , invelop'd in a Cloud , Did vail his Heav'nly Lustre , would not make Himself of Reputation , for the sake Of that poor Soul he came for to seek out : He saw 't was good , that he might work about His blest Design , himself thus to deny , And shew a pattern of humility . His glorious Robes he freely did lay off , Though thereby made th' object of men's scoff , Who viewing his despised mean condition , Welcom'd him with contempt , scorn , and derision : For 't was 'i th form of a poor servant he Appear'd to all , the very low'st degree , Which amongst all the sons of Adam are And doth not this still wondrous Love declare ! The people of that Country too I find To gross mistakes so readily inclin'd , They judg'd him a poor Carpenters Son born , And stigmatiz'd him with it in great scorn . Nay , some affirm he worked at the Trade , For which they did him mightily upbraid . How ever this we must to all proclaim , He that all Riches had , most poor became ; That so the Soul through his sad poverty Might be enriched to Eternity . The Foxes of the Earth , and Birds of th' Air Had more ( alas ! ) than fell unto his share . In holes the one , in nests the other fed ; But he , ( poor he ! ) no where to lay his head . Not one poor Cottage had this precious King , Although the rightful Heir of every thing . The meanest man almost of Adam's Race Seem'd to be in as good , nay better case , Respecting outward Wealth and Glory here ; Those things no Price in his affections bear . Silver and Gold the Muckworm Wordling's Gods ▪ He knew to be but more refined Clods Of that same Earth , which he himself had made Ripe by a Sun , scarce fit to be his shade . No Mony , doubtless , had this Prince at all In purse or coffer : for , when some did call For Cesars Tribute , then , behold , must he Dispatch in haste a Servant to the Sea In an uncertain Fishes mouth to spy A piece of Coyn ( Oh wondrous Treasury ! ) With which he straight did Caesars Tribute pay ▪ ( Though small Engagement on the Children lay Rather than hee 'l be disobedient thought , To raise the Tax , a Miracle is wrought . But here t is like some may desire to know The cause why he abas'd himself so low ? The Answer to which Query's very plain ; His Errand so requir'd , if he 'd obtain The Soul , for whom his Country he did leave , He of his Glory must himself bereave . 'T was Love that brought him into this disguise , To come incognito to haughty Eyes , To lay aside awhile his Robes of State , And thus in Pilgrims weeds upon her wait : Without this Form assum'd , these Raggs put on , The mighty Work could never have been done . She grov'ling lay below , unable quite Once to aspire unto his Glorious Sight . Therefore must he a Garb suitable take To raise her up , and his dear Consort make ; He must descend , that she might mount above , And joyn in a fit Entercourse of Love. So the kind Sun beams do the Dunghil gild , That it to Heaven may Exalations yeild , With pregant Show'rs to fertilize the Field . CHAP. III. Shewing how upon the arrival of the glorious Prince , th● Vice-Roy of that Country contrived in a barbarous maner to take away his Life . And of the horrid Massacre that fell out upon it in the Town of Bethlehem . And how the Prince escaped and fled nto Egypt . Also discovering how the Creature he came ; to be a suiter to was preingaged by the black King to the Monster o● def●rmity , a Bastard of his own begetting , calle● Lust . And of the great and fearful battel that fell ou● between the Prince of Light , and Apollyon Prince of Darkness ; and how Apollyon was over-come and , after three amazing Incounters , forc'd t● fly . THough Goodness still 's oppos'd by envious Hate ▪ Vertue ( like Palms ) thrives by th' oppressing weight ▪ Our Princes Welcome is in part exprest , But what ensues is worse than all the rest . Of his sad usage further I 'le declare , And the curs'd cruel Foes he met with there . No sooner flutt'ring Fame the news had told Of his arrive ; and that some Seers of old ( Heralds of Fate ) proclaim'd him on Record To be a high-born Prince , and mighty Lord : But presently the Voyce-Roy of that Land Was fill'd with Indignation on each hand ; Fearing , 't is like , he might deposed be , Or much diminisht in his Dignitie ; That this great stranger might assume his Crown , Or quite eclipse his perishing Renown . For when the Sun doth rise and shine so clear , The Moon and Stars do all straight disappear . Not knowing what strange evils might arise ; He therefore did a bloody Plot devise . Such was his Rage and undeserved spight , He needs would butcher this sweet Lamb of Light ; Who though to none he thought one dram of ill , Yet he resolves his precious Blood to spill : But failing of one Treacherous Design , He and his Gang do in a worse combine : Which was by strict Inquiries for to hear , When this bright Star did first to men appear ? That so he might exactly know the Day When he arriv'd , and in a Manger lay . Which known , to make all sure he straight contrives To sacrifice a thousand harmless Lives , And kill the Males , yea every one of them Which had been born in famous Bethlehem , From two years old or under , ever since The late prediction of this new-born Prince . Judging this way ( 't is like ) might be the best To cut off him , unknown , amongst the rest . Which horrid Massacre he brought to pass , And one more bloody sure there never was : If Circumstances were but weighed well , Both what they were , and why that day they fell On the poor Babes ; they no compassion have , But hurle them from the Cradle to the Grave . The weeping Mothers rais'd a swelling flood Of their own tears , mixt with their Childrens blood ; In every street are heard most dismal Cries , Be wailing those untimely Obsequies : As had been prophesied long before , By Rachel's moans , refusing to give o're , She sighs , and weeps , and has no comfort got , Because her hopeful Children now are not . Great was the slaughter ; yet their hopes were crost , The precious Prey these raging Blood-hounds lost : For th' Prince of Peace had notice of this thing , And fled to Egypt from this wrathful King ; And there remaining , graciously was fed , Until this Savage Murderer was dead . And when he heard what had that wretch befel , He hastned back to 'th Land of Israel . But news being brought of Archilaus's Raign , Soon found it needful to remove again . So being warn'd of God , to Galilee He turn'd aside ; and there at present we Shall leave him , whilst we may more fully hear The great design of this his coming there . Some possibly may say , was 't not to take Unto himself a Kingdom , and so make Himself Renowned , Great and very High , Above each Prince and Earthly Monarchy ? 〈…〉 Was 't not to take the Crowns of every King , And all their Glory to the Dust to bring , To set their Diadems on his own head , That so the Nations might be better led ? Was 't not to take Revenge upon his Foes , And grind to Powder all that him oppose ? Was it not to commence his glorious Raign , That so he might the pride of Nations stain ? Herod , t is like , as you before did hear , Such things might dream , and it might vainly fear : But wholly groundless : for ( alas ) he came Not as a King to punish , but a Lamb , To offer up in sacrifice his Life , To put an end to all tormenting strife , And only gain a poor , but long'd-for Wife . His sole design , I told you , it was Love , 'T was that alone which brought him from above , These hardships , and these pains to undergo , And many more , which yet we have to show : For these are nothing , in comparison Of those which must be told e●re we have done . He in those parts had been but thirty year , And little had he don that we can he●r About obtaining of the Creatures love , But gloriously did then the matter move , Unto the Soul , who little did it mind , For she ( alas ) was otherwise inclin●d : For the Black King that had usurp'd that Land , An Ill shapt Bastard had , of proud command , Whom having drest up in a much Gallantry , He did appear so pleasant in her Eye , That he before had her affections won , And in her heart established his Throne ; Though he design'd no less than to betray And murder her in an infidious way : Of which the silly Soul was not aware , But fondly blind could not discern the snare . Too like ( alas ) to many now a dayes , Whom fawning , words and flattery betrays . This Imp of Darkness , and first-born of Hell Transform'd by Witchcra●● , and a cursed Spell , Like a brisk gawdy Gallant now appears , And still false locks , and borrowed Garments wears : Then boldly sets upon her , and with strong And sweet lip'd Rhetorick of a Courtly tongue Salutes her Ears , and doth each way discover The Amorous Language of a wanton Lover . He smiles , he toyes , and now and then le ts fly Imperious glances from his lustful Eye ; Adorns her Orient Neck with Penly charms , And with rich Bracelets decks her Ivory Arms : Boasts the extent of his Imperial Power , And offers Wealth and worldly pleasure to her . Jocund he seem'd , and full of sprightly Mirth , And the poor Soul never inquir'd his Birth . She lik'd his Face , but dream't not of the Dart Wherewith he waited to transfix her Heart . There is no foe to such a Dalilaw , As pretends love , yet ready is to draw The Poysonous Spear , and with a treacherous kiss Bereaves the Soul of everlasting Bliss . If you would know this treacherous Monster 's name ( As you before have heard from whence he came ) 'T is he by whom thousands deceiv'd have bin , Heav'ns foe , and Satan's cursed Off-spring , SIN . A violater of all Righteous Laws , And one that still to all Uncleaness draws ; Author of Whored omes , Perjuries , Disorders , Thefts , Rapines , Blood , Idolatries , and Murders . From whom all Plagues , and all Diseases flow ! And Death it self to him his be'ng doth ow. This Monster of Pollution , the undone Poor Soul too long had been enamour'd on ; And by the Craft his Sire Apollyon lent , Doubted not to obtain her full Consent . But when Apollyon saw this Prince of Peace , His wrathfull spight against him did encrease : So brave a Rival he could not endure , But sought all means his Ruine to procure . Shall I , saith he , thus lose my hop'd-for prey , See my Designs all blasted in one day , Which I have carried on from Age to Age , With deepest Policy , and fiercest Rage ? My utmost Stratagems I first will try , And rather on the very Spot I le dye . Thus Hellishly resolv'd , he does prepare Straight to commence the bold and Impious War , And now the sharp Encounter does begin A Fight so fierce no eye had ever seen , Nor shall hereafter ere behold agen . But first be pleas'd to take a prospect here , Of the two Combatants as they appear : The first a Person of Celestial Race , Lovely his shape , ineffable his Face ; The frown with which he struck the trembling Fiend All smiles of humane Beauty did transcend : His head 's with Glory arm'd , and his strong hand No power of Earth or Hell can long withstand . He heads the mighty Hosts in Heav'n above , And all on Earth , who do Jehovah love . His Camp 's so great , they many millions are , With whom no one for Courage may compare , They are all chosen men , and cloath'd in white , Ah! to behold them , what a lovely sight Is it ! And yet more grave and lovely far To joyn and make one in this Holy War. The other was a King of Courage bold , But very grim and ghastly to behold ; Great was his power , yet his garb did show Sad Symptoms of a former overthrow : But now recruited with a numerous Train , Arm'd with dispair , he tempts his fate again . Under his Banner the black Regiments fight , And all the Wicked Troops which hate the light : His Voluntiers are spread from North to South , And flaming Sulphur belches from his Mouth . Such was the grand Importance of their sight , It did all eyes on Earth and Heaven invite To be spectators , and attention lend : So much did ne're on any Field depend ; No not Pharsalia's Plains , where Caesar fought , And the Worlds Empire at one conquest caught . Alas , the Issue of that famous Fray , May not compare with this more fatal Day . Should the Black monstrous Tyrant Prince prevail , The Hearts and hopes of all man-kind must fail : But above all , she who caus'd their contest Would be more miserable than all the rest ; Shee , she , poor soul ! for ever were undone , And never would have help from any one ; T was for Her sake alone the War begun . Some fabulous Writers tell a wonderous story , And give I know not what St. George the Glory Of rescuing bravely a distressed Maid From a strange Dragon , by his Generous aid . This I am sure our blessed Captain fought With a fierce Dragon , and Salvation wrought For her , who else had been devoured quite By that Old Serpents subtility and spight . But now t is time their Combate to display Behold the Warriers ready in Array . Apollyon well stor'd with crafty wit Long time had waited for a season fit , That so he might some great advantage get . And knowing well the Prince of Light had fasted Ful forty days , then presently he hasted To give him Battle , and a Challenge makes , Which no less cheerfully Christ undertakes . The King of Darkness the first onset gave , Thinking his foe to startle , or out-brave . He flung at him a very cruel Dart , And aym'd to hit him just upon the Heart . He 'd have him doubt or question , if t were so ? Whether he were the Son of God or no ? But the blest Lord did use his Sword so well , That down the others weapons straight way fell : It made him reel , and forc'd him back to stand , And beat his Lance at once out of his hand . At which this disappointed wrathful King Doth gnash his threatning teeth , and shews his sting ; Is mad and foams , and fain the Dog would bite : He swells like to a Toad , enough to fright A mortal man , on him to cast an eye And then breaks out with sad and hideous cry . Apollyon King of Darkness . Shall I be foiled thus ? or thus give o're , Whom never any could yet stand before ? Have not the Mighty fallen by my hand , Enforc'd to yeild to me in every Land ? Whole Kingdoms ( Sir ) have trucled to my pow'r ▪ If once I 'm mov'd , Millions I can devour . Nay , with one stroke , thou very well dost know , I all the World at once did overthrow . My very Name is frightful unto all , Who trembling fly , if I upon them fall . My voyce is like unto a mighty Thunder ▪ And with a word I keep the Nations under . See how they faint , and shrink , and shreek for fear , If of my coming once they do but hear : They quiver all , and like a Leaf do shake , And dare not stand when I approaches make . Besides all this , much more I have to boast : Which of the Champions of thy Earthly Host Have I not overcome , and put to flight ? None ever able were with me to fight . Noah that Servant ( Holy Just ) of thine , I did o'recome by 'th juce of his own Vine : And Righteous Lot I next may reckon up , A Trophy unto my victorious Cup , Whereby he into Incest fell two Times : And these thou know'st are no Inferiour Crimes ▪ Thy Jacob too , though he could wrestle well , Yet by my Arm most grievously he fell : And so likewise did his most Zealous Mother : By Lies I made him to supplant his Brother . Joseph for thee , although he was sincere , I quickly taught by Pharoah's Life to swear . And Judah , from whose Loins thou dost proceed , I worsted much , do but the Story read . Moses himself , thy Captain Generall , By me receiv'd a shrew'd and dismal fall , Although so meek , when I did him engage , I mov'd him into passion and great rage , By which I did so vex his troubl'd mind , That he could not the Land of Promise find . Sampson was very strong , I know , yet he Was overcome by Dalilah and me . And David , though a King , and most devout , Sustain'd by me almost a total Rout ; Although he slew a Lyon , and a Bear , And my Goliah likewise would not spare , But with his sling that Champion did destroy , Who did the Camp of Israel annoy : For all these mighty Acts , when once I came To try his strength , I brought him unto shame : The people numbred , and his God forsaken , By Adult'ry and Murder over-taken . And Solomon , a mighty King and wise , Did I by force and subtilety surprize ; I planted for him such a curious Net , As soon Intangled his unwary feet ; Strange Womens charms withdrew his heart from thee To doting Lust , and curs'd Idolatrie . The time would fail me , should I number all The Noble Worthies , I have caus'd to fall . Ne're any yet upon the Earth did dwell , But by my conquering sword they vanquisht fell . And thinkst thou , Man , that I to thee will yield , When slesht with Vict'ories , basely quit the Field . Mistake not thus , I le have the other blow , I want no strength nor Courage thou shalt know . Prince of Light. Thy pride , Apollyon , and thy Hellish Rage , Long since thy utter Downfal did presage . Vain are thy Boasts , these Rants no good will doe , I know thou art a cowardly bragging Foe . Forbear with Lies my Servants to condemn , 'T were only foils , not falls , thou gavest them . Lurking in Secret , thou didst treacherously At unawares sometimes upon them fly ; But rallying straight they did renew the Fight , Quencht all thy Darts , and soon put thee to slight : And now beyond thy reach , in full renown , For their reward , enjoy an endless Crown . And though on some thou hast prevail'd too far , With me thou art unable to wage War. 'T is for their sakes that forth my wrath is spread ; Thou bruisdst their Heels , but I will bruise thy Head. Apollyon . Stop there I pray , let 's try the other Bout , And see if thou canst me so quickly rout . I am resolv'd my utmost force to try , For all my hopes I find at Stake do ly : E're I 'le be baffled thus , and lose my Prey , Upon thy back still sharper Strokes I 'le lay . Prince of Light. What is the Cause thou art so furious now , And thus on me dost bend thy Brazen brow ? What is thy fear ? why dost thou rage ? or why Dost tremble thus , and look so gashfully ? Why doth thy fading Colour come and go ? Speak , Hellish Fiend ! what I command thee , do . Apollyon . Great Reason's for't ; I partly understand The Cause why thou art come into this Land : And having found what thy intentions are , Needs must the same me terrify and scare . I do perceive what did thee chiefly move To leave the Glory which thou hadst above ; 'T was love that thou didst to a Creature bear , Which unto me in truth is very dear ; And I will make my glistering Spear to bend , E're I to thee in this will condescend ; Before I will her lose , I 'le tear and roar , And all Infernal Pow'rs I will Implore , That I Assistance of them may obtain , Against a Foe I do so much disdain . Prince of Light. But why should this stir up thy hellish rage , If I in love am moved to engage The precious Soul , and her betroth to me , What wrong can that ( vile monster ) do to thee ? Thy horrid pride hath wrought thy overthrow , And thou wouldst fain have her be damned too . But know this Match in Heav'n's made , & thy hand Can not prevent nor break this Sacred Band. Apollyon . She 's preingag'd to one , whom I do Love , And I concern'd am ; for 't was I did move The question to her , did first the Contract make , And I 'm resolv'd she never shall it break . The party too is my own offspring dear , And I to him most true Affections bear : And reason there is for 't , 't was he alone Founded my Kingdom , and first rais'd my Throne . 'T is he who every where doth for me stand , Yea and maintains my Cause in every Land. My Subjects he brings in both great and small ; Without his Aid soon would my Kingdom fall . And if this contract should be broke , I see But little Service more can he do me . Blame me not therefore , if I grow inrag'd , And thus in furious battel am engag'd . Prince of Light. Thou canst not hide from me thy curst design , Most horrid hatred is that love of thine . Thou seek'st her life , her blood , nought else will do But her most desperate final overthrow . I likewise see how the sad game is laid , How she by treacherous Loves to Sin 's betraid : But I that League resolve to break asunder , Dissolve your Charms , & quickly bring thee under ; Although I know thou art a Son of Thunder . I 'le spoyl all your designs , and make appear That only I that Soul do love most dear . I 'le spill my dearest blood upon the Ground , But your Infernal Plots I will confound . I am her friend , and will so faithful prove , That all shall say I 'm worthy of her love . My Life is in my hand . I le lay it down E're she shall miss of the Eternal Crown . Thou damned art , and wouldst ( I fully know ) Bring her into the same eternal wo : But know , vile Fiend , 't is more than thou canst do , Unless thou can'st this day prevail o're me , Those dreadful Torments she shall never see . At this Apollyon's parched Lips did quiver , These words , like darts , struck through his heart and liver , He gnaw'd his very tongue for pain and wo , And stampt , and foam'd , and knew not what to do , Till e're a while , like to a Lyon bold , Upon his Spear he furiously takes hold , And doth the second time the Lord engage , With greater violence and fiercer rage . As when loud Thunder roars , and rends the Skie , Or murdering Cannons let their Bullets fly : So did he cause as 't were the Earth to quake , When he at him the second time did make ; And by the force of his permitted power , Snatches him up , as if he would devour Him , like the prey which hungry Lyons eat ; But not prevailing , down he did him set Upon a Pinacle 'o th Temple high , And then again upon him does let fly : But finding he no hurt to him could do , He strives him headlong down from thence to throw Pretending if he were so great an one , His foot could not be dasht against a Stone . But then our Prince did draw his Sword again , Not doubting in the least he should obtain Another victory against this foe ; And did indeed give him so great a blow , That he fell down , being forced to give ore , And shamefully retreated , as before , Now would one think the Battel quite were done , And time for the black Prince away to run : But he reviv'd , and did fresh Courage take ; As men would do , when all doth ly at stake , And a third Battel was resolv'd to see , What ere the fatal Consequence might be . Apollyon now to his last shift was driven , Almost of all his Magazine bereaven . But one poor Weapon more he had to try ; If worsted there , resolved was to fly . And here indeed God suffer'd him once more To take him up , as he had done before . Ah! t was a sight most dismal to behold , What foe was e're thus impudently bold ! That so was bafled , forced to retreat , And found his Enemie too wise and great A thousand times for him , yet would essay By force of Arms to carry him away . Don't Heaven and Earth , and all amazed stand To see the Prince of Light in Satan's hand , Or rather in his Arms carry'd on high , As if he would have kill'd him secretly ; But on a mighty Mountain him he set , Hoping he might some great advantage get ; A cunning Stratagem he did devise , Thinking thereby our Saviour to surprize , And him 'orecome by subtile Policy , And that was to present unto his Eye The Glory of this World , the only Snare By which poor Mortals often ruin'd are . This Hellish Prince is full of Craft and Wiles , And with 's inventions all the World beguiles . From him the Politick Achitophel , And our more modern famous Machiavel , With other States-men learn't their puzling Arts To plague the World , that Science he imparts , To imbroil Nat'ions , and cheat honest Hearts . Sly Stratagems in War , most wise men know Have oft prevail'd , where Force no good could do . The Walls sometimes of Castles down do fall , When n'ere a Bullet hath been shot at all , Unless discharged from a Silver Gun ; Thousands ( alas ! ) this way have been undone . Strong Citties Gates ( we know ) have open'd been With Golden Keyes , and Enemies let in , Which force nor strength could ne're have made to fly , Nor been broke down by fiercest Battery . The Maxime's true , which frequently we read , That Policy doth very far exceed The Strength and pow'r of great & haughty Kings ; And to subjection mighty Nations brings . But all the Strength , nor Craft , nor power either , Which Satan hath with all his fiends together , Could with this Glorious Lord prevail i' th least , Who hath the strength of Heaven to assist , And was himself Omnipotent in power : Doth Satan think he can a God devour ? Can fading Glories of vile Earth intice , Or break his purpose off , when Paradise Could not upon him any Influence have , To turn his love from her he came to save ? How soon deep Policy is overthrown , And crafty fraud to foolish madness come ! Art thou , Apollyon , such a wretched Sot ? Hast thou no other Bait , nor weapon got ? Is this thy wit , and can'st thou do no more Than give him that which was his own before ? How prodigal thou seem'st ? wilt thou bestow At once on him all Kingdomes here below ? What then will all thy flattered Subjects do ? If thus thou rashly giv'st them all away , What wilt thou do thy self another day ? What! is poor Soul worth more than all the world ? That all thou hast shall thus away be hurld , Rather then thou of Soul would'st be bereav'd ? 'T is time for her to see she ben't deceiv'd . What! all the Kingdoms of the world ! Pray who Did give them all , or any unto you ? Ah! what a Traytor 's here ! Is 't not a shame Before thy Soveraign's face to make a Claim Unto those Kingdoms , where thou hast no right ? Thou know'st they do belong to 'th Prince of light . Thine if thou call'st them , 't is by Usurpation , No other right hast thou to any Nation . But we discourse too long : behold a sight , Apollyon rallies all his scattered might . Now nothing else than a full Conquest will The haughty Wretch his wild Ambition fill . How fain would he Majestick Steps have trod , And worship'd be , nay worship'd by a God ? But the wise Prince of Light doth straight advance To check his bold and vain Extravagance , Declares his pow'r , and shakes the awfull Rod ; Thou shalt not ( what ? ) tempt ( who ? ) the Lord thy God ? This well-plac'd stroak did Satan quite confound ; He cannot stay , yet 's loth to quit the ground . But seeing that he needs must now be gone ; Looks back , and grins , and howling , thus goes on . Apollyon . Although I find thou art for me too strong , Yet I 'le revenged be , for all the wrong I have sustain'd , either on thee or thine ; For which the powers of Hell shall all combine , T' engage thee in another sort of Fight , Although at present I am bafled quite . Moreover , this I further have to say , So long as thou dost in this Country stay , Be sure of troubles thou shalt have thy fill , I 'le sett my Servants on thee , and they will , By help from me , add sorrows to thy dayes , Strew all thy Paths with Throns , and cross thy ways . I 'le render thee as odious as I can , That thou mayst be disown'd by every man. What I , and all Infernal Powers can do , To make thee miserable , or o'rethrow The great Design , which thou art come about , We are resolved now to work it out . And though thou thinkst this Soul for to obtain , I tell thee now I have her in my Chain ; And doubt not but I there shall hold her fast , Till tired out , thy love be over-past . Nay let me tell thee further in thine Ear , She unto thee doth perfect hatred bear : Thee , nor thy Portion doth she like at all , Although for her thou dost thy self inthrall , And into Troubles and afflictions bring : What wise man ever would do such a thing ? What love , where thou no love art like to have , Tho thou the same a thousand times shouldst Crave ? If this proves not most true , then me you shall The Father of Lies hereafter Justly call . Boast not this Conquest , though I go my way , I 'le meet the better Arm'd another day . A hideous Clapy of Thunder then was heard , And streight the cursed Spirit disappeard . CHAP. IIII. Shewing what joy there was in Heaven amongst the Angels , upon the great Victory obtained over the black King. Shewing also how affectionately in a sweet heavenly manner , the Prince of light after this saluted the Soul he came to save , for whose sake he had passed throw all these sorrows . And how the ungrateful blind & deluded wretch slighted and dispised him in her Heart ; choosing rather to hearken to , and side with Apollyon , King of Darkness , and to entertain the Monster of pollution , sensual Lusts , than to become a Spouse to so glorious a Prince ; pretending she knew him not , neither would she believe he was the son of God , the blessed and eternal Potentate ; demanding signs of him . Shewing upon this what strange and wonderful Miracles he wrought amongst the people , who notwithstanding all , went about to kill him . And how he was forc'd to fly from one Country to another , to preserve his life . And what hardships and difficulties he passed through , for love he bore to the poor Creature . NO sooner had this Overthrow been given , But Troops of Angels did descend from Heaven , Unto this Prince with great Congratulation , Yeilding to him all humble Adoration . Ah! how the glorious Seraphims did sing , Bringing fresh Bayes of Triumph to their King. They come to serve him , as was just and right , Because his En'emy he hath put to flight . Let Heaven rejoyce , and Earth resound his praise , For victory or'e him , who did always Disturb the Earth , and whom none could withstand ; Such was his strength and force in ev'ry Land. Now might one hope the Prince from trouble 's freed And quickly will in his Affairs succeed , Wherein he hath such great obstructions met , Since first his feet upon the Earth were set . Kindly he now doth the poor Soul salute , And with such fervency begins his suit ; And in such sort he did himself declare , That none in Woing could with him compare . No Orator on Earth like him could speak , So powerfully , and sweet enough to break And melt a breast of Steel , or heart of Stone , If well his words be weigh'd and thought upon . He to this purpose doth salute her Ears Some times with sighs , sometimes with bitter tears . Prince of Light. Look unto me , dear Soul ! behold 't is I , Who lov'd thee deeply from Eternity ; Who at at thy doors do stand , oh let me in , And do not harken to that Monster , SIN . Refuse me not , because my thoughts descend Below themselves , so far to recommend My dearest Love to thee ; although that I No Beauty can at all in thee espy : I love not as your Earthly Lovers doe ; 'T is Beauty that engages them to woo , Or the great Portion , or the Vertuous mind : There 's none of these in thee that I can find . Yet my Affections burn , and Love 's so much , No mortal ever did experience such . Why dost thou frown ? Ah doth thy hardned Brow , Not made at first to wrinkle , wrinkle now ? I am a Person of no mean Degree , Although my heart is fixt and set on thee . My Father , who hath sent me , is most high ; He rules above , and all beneath the Sky . All Kingdoms of this World they are his own , Whether inhabited , or yet unknown . To this great Monarch ( Soul ) I am most dear , What ere he has is mine , I am his Heir , His choice Delight , his Joy , and only Son , Moreover , He and I am only one . My Father is in me , in him am I , And was with him from all Eternity . There 's many Mansions in his House , and there Of all Delight thou shalt enjoy thy share . I 'le raise thee unto Honour and Renown , And arch thy Temples with a radiant Crown : In Robes of State I 'le clothe thee every day , All glorious within shall thy Array Be wrought of finest needle-work so bright , As shall transcend and dazle mortals sight . Then clear thine Eyes , and purifie thy Mind , Accept my Love , and to thy self be kind , All these Advantages thou sure shalt find . But oh ! such stubborn dulness who can bear ? This Soul seem'd not to mind , or lend an Eare To any thing the Lord did thus declare ; But lay like one a sleep or rather dead , Being by other Lovers falsely led . She rather entertains him with a scoff , And frames slight Answers for to put him off ; Would not believe he was of such descent ; His sighs , nor Tears , could move her to relent , But joyns in League with other bitter Foes , Who did contemptuously his Grace oppose . Signes they demand , and tokens to be given , To make it known that he was sent from Heaven . He graciously to this did condescend , That from Reproach he might himself defend , To manifest he no Deceiver was , Strange things in sight of all he brought to pass . The Miracles he wrought did all amaze , And highest wonder in the People raise . The Lame and Impotent he made to walk , The Blind he caus'd to see , the Dumb to talk ; Nay , such as were born blind , he made to see ; Which never any did , nor could , but he . His Love was such , he daily went about To find the Sick , and the Distressed out All kind of sad Diseases he did heal ; No Friend like him unto the Common-weal . The Feaver , Phrensy , and the Leprosy , Were all remov'd by him most speedily ; Yea , Bloody-fluxes too by him were cur'd , When all the Doctors could no help afford : Though all they had were on Physicians spent , Yet whole by him they all were gratis sent . 'T was meer Compassion , Bowels , and sweet Love , And not Reward , did this Physician move . By these bless'd deeds he soon obtain'd a Name , And all the Country Eccho'd with his Fame ; So that vast multitudes did daily croud After Him , and implore his Help aloud . Poor wretches who with Devils were possest ; And sorely griev'd , could see no hopes o● rest , Were all deliver'd by his mighty Hand . Such Pow'r had he Hell's power to Command , That if he said , Satan , come out , straight-way He forced was this Prince for to obey . Thus as with smallest touch he heal'd their Evils , He with a word cast out the foulest Devils . Nay , more than this , that he might quite remove All doubts from her he did so dearly love , That she might know he power had to save , He rais'd the dead to Life , though in the Grave The Corps had buried been full four days ; This very thing must needs his Glory raise . He still went on , and more strange things did do , Though very few to him did kindness show . Is it not plain he can do what he list , Who holds the mighty Winds as in his fist ? He that gave bounds unto the Sea and Land , What is not in his Power to command ? He that doth suck the Clouds out of the Seas , And makes them fall again where e're he please ; He that doth brake th' amazing Thunder-Crack , And bid the raging frightful Seas go back ; That doth the dreadful angry Ocean still , And call Heavn's Meteors to obey his Will ; That counts the Sands , and doth the Stars survey , And Hills and Mountains in a Ballance weigh ; No other Name for him can be Assign'd , But God most high , Jehovah unconfin'd . The precious Name , which to this Prince is given , Shews who he is ; he 's call'd The Lord from Heaven . Another Title doth the same express He is Jehovah , our Righteousness . Do not his Works , and his most glorious Name , His blessed Nature unto all proclaim ? Shall not the Soul this gracious Lord receive ? Who worketh Wonders , that she may believe . Sure if the Soul did doubt of his descent , She now has cause with sorrow to repent . The vilest Atheist it might satisfie , Touching his glorious Birth and Dignity ; But notwithstanding this those Evil men In most base sort did this great Prince contemn : Him impiously they grand Impostor call , And with foul Blasphemies upon him fall . Though in his life there was no stain nor spot , Yet they would needs his Conversation blot : Behold , said they , a person gluttonous ! You seldom read of any charged thus . But that 's not all , Drunkenness next did they Unto the charge of this Just Person lay . They did him often a Wine-bibber call , That odious they might render him to all . His holy Doctrine too they did despise , And horrid things on that Account devise , As if he taught all men to violate God's holy Law , and thereby tolerate All kind of sin , pollution , and offence ; Though of the Law he had such reverence , As none had more , and daily shew'd his Love Unto the same , in striving to remove Those false and evil Glosses , whereby they Its purer spiritual part had thrown away . His Company and Country they upbraid , Yea , and the Education which he had . But that which may all persons most amaze , Was those Reports which they of him did raise , As if that he some curs'd Familiar had . They cry , he hath a Devil , and is mad : When he the unclean spirits does cast out , By th' Prince of Devils he brings it about ; Those strange and wondrous things we see are done , Are all perform'd by Belzebub alone . Thus did Apollyon shew his hellish spight , And them to coyn Black-slanders still invite , Against this glorious Prince of Peace and Light. But though they did blaspheme , and him disdain ; He bore it all , reviling not again ; But still retains his kindness , hopes to find The Soul hereafter in a better mind . For now he saw she was of sense bereav'd , And by the Devil grievously deceiv'd . But oh ! consider what a Lover's here , Who all these oft-repeated wrongs would bear , And not be gone in fury and disdain , Leaving her subject to Eternal pain . To suffer thus in 's Person , and his Name , And undergo all this Reproach and Shame , And yet continue constant in his Love , This from her breast might sure all scruple move ; Nor was this all , for still he 's tost about , And Malice daily finds new projects out , How to torment and grieve his tender heart , Yet nothing could from her his kindness part . They now with slie temptations on him set , To draw him in , and some Advantage get . This with kind Anger curled his blest Blood , To see how stoutly they withstood their good . It fill'd his Heart with sorrow , made him grieve , They so hard-hearted were not to believe ; Tho he most mighty works among them wrought , Yet to ensnare him they occasions sought . Their tempting him , I find did grieve him more , Than all the vile Affronts he met before . Here might I stop , to reason with the Jews , Who him deny , and slight the Gospel news . May not his Miracles convince you quite , He was the true Messias , Prince of Light ; How dare you to deny matter of Fact , That he those great and mighty things did act ? For they were not in private Corners done , But before all , in open face 'o th Sun. Your Fathers might with ease laid o'pe the cheat , Shame the Imposture , and the plot defeat , If any grounds they had for to decry , The Man himself , or his strange works deny . Besides ( you know ) Josephus he doth own , There was at that same time such a blest One , And for him had so great a veneration , That thus I find of him he makes Relation : In the time of Tiberius's Reign ( saith he ) One JESVS liv'd , a Man ( if 't lawful be To call him so ) For He strange things did do , Yea mighty Miracles — This Records show . But you perhaps in your forefathers stead , Are apt to think he by the Devil did Those great and wondrous things of which we read . Now this is so absurd , ridiculous , And vain , 't is strange men should be cheated thus . Can any think the God o' th Universe Would be unfaithful , as to change the course Of Nature , meerly to assert a Lye ? What Odium here is thrown on 's Majesty ! Could Satan all these real Wonders do , He all Religion quickly might o're-throw : The foulest Errors make the world believe ; And him for the ●ue God men would receive . This is to set the Devil in God's place , And bring the Holy One into Disgrace ; T' ascribe his glorious Attributes to one That fain would be exalted in the Throne . What Help or Touchstone then can Mortals have , Their precious Souls from Satan's wiles to save , If real Miracles perform he can ? This too would show God mindless were of Man : And Moses who in Egypt Wonders wrought , Might into Shame and great contempt be brought ; If this once granted be , which you would have , Moses of old your Fathers might deceive . Why might not he by th' Devil's power do Those mighty Miracles , which Scriptures Show He wrought in Egypt , and at the Red-Sea ? Against your Law 't would be as strong a plea , And thus both Testaments 't would throw away . To the Magicians could the Devil have given Such power as Moses had receiv'd from Heaven , He would such equal works have made appears ; None should have cry'd , The singer of God is here . But now as Moses did this way confute His faithless foes , who did with him dispute , By greater deeds , and all their Arts o're-throw , The self-same thing did JESVS also do . The strongest Arguments he then did use , For to convince the unbelieving Jews , Were the great Signs & wonders which he wrought , And did this way refell what e're they thought , Against his Person , or his Doctrine either , And they thereby were silenc'd all together : My works , saith he , to me do witness give , And for their sake you ought me to believe . For if that I such mighty works do'nt do , As none e're did or can pretend unto , Believe me not : but if they witness give , How unexcusable then will they you leave ? He also had a witness from Great John , Besides his works which were divinely done ; And God himself from Heaven witness bore , So great a Witness ne're was heard before . The written Word likewise this Truth did tell , If they the same would have consider'd well : And therefore search the Scriptures , Sirs , saith he , For they are those which testifie of me . Thus every way you see the proofs are plain , He was the true Messias you have slain , Therefore repent you unbelieving Jews ; With fained scandals longer don't abuse● Your blessed Lord , nor 's Gospel more refuse . The dangerous troubles of the Prince of Light , The scandals that he met with , and the spight ; The hatred by that Soul unto him shown , Whom he design'd the Consort of his Throne ; Her weak pretences for this causeless scorn , And with what wond'rous patience it was born ! How she receiv'd him with a scornful Brow , We have in part set forth , and also how By mighty Signs and Wonders he did prove Both his divine Ascent , and matchless Love. But now the Reader with attentive Ear , And longing mind , desires ▪ 't is like , to hear How the poor blinded Soul behav'd her now : Does she not straight unto his Scepter bow ? Doth she not yield , and readily consent To close with him , and heartily repent She ever did his precious Love abuse , And such a Proffer wilfully refuse ? He ample proof and witness now hath given , That he was sent down to her out of Heaven ; His Noble Birth , and Sovereign Dignity Sure now she can't , nay dares not to deny : What can she further say , I pray what more Hath she to urge , to keep him out o' th Door ? Or , has he left her , and will come no more ? What Prince would ever put up so much wrong , Or wait upon a stubborn Soul so long ? Or who would ever make another tryal , That has so often had such flat denyal ? Ah , no! he can't his Love 's so great and strong , He hopes still to obtain her Love e're long . See how with tears and sighs , and melting heart , He woos , intreats , and doth his Love impart , As one resolv'd he 'l no denial have : True Lovers press their suit ev'n to the Grave . Prince of Light. 'T is not Ungratefulness which yet can change My purpose , or my heart from thee estrange . My strong Affections on thee are so fixt , That nought has them remov'd , or come betwixt My Soul and thine ; but had'I lov'd thy face , And that alone , my kindness had giv'n place ; My slighted suit should long e're this have ended , And never more on thee had I attended . Or , did I love thee for thine Heav'nly Eye , I then might court Angelick Majesty : Or , if the smoothness of thy Whiter Brow Could charm mine eyes , or mine affections bow To outward Objects , pollisht Marble might Have given as much content , as much delight . No , no , 't is neither brow , nor lip , nor eye , Nor any outward thing I can espy , That has or could surprize my tender heart : I know thy Nature , who , and what thou art . Nor is it Vertue a homely Case ; Wherein lies hid much rich and precious grace , Together rarely mixt , whose worth doth make Me love the Casket for the Jewels sake : 'T is none of this ! My eye doth pierce within , But nothing there can I behold but Sin. The reason of my Passion wholly lies Within my Self , from whence it first did rise . And though thou canst not it at present see , Thou shalt , if thou wilt hearken unto me . O come , poor Soul ! and give me but thy heart , And unto thee choice Love I will impart . I come to call thee , and do call again : O shall I not of thee my Suit obtain ! Dost not perceive what I for thee endure ? And may not all this thy Love to me procure ? The Soul seem'd not at all to mind this Friend , Nor would she yet to him attention lend : She could not in him any beauty see , Nor did she know her own sad misery . She bid him then depart , and said to all , He had no form nor comeliness . And shall I ' gainst my fancy foolishly admire , Where I no beauty see to tempt desire ? Whilst he was thus extending forth his Love , And studying all obstructions to remove , That so he might the Souls affections get , Behold , his Enemies with malice set Themselves against him with such horrid rage , It seems no less than 's ruin to presage . Ah! for this Prince methinks my heart doth ake , To see what head against him they do make . But that which doth the greatest trouble bring , Is to see th' Soul combine against the King. Did ever creature deal thus by a Lover , Or ever such inhumaneness discover ? What hurt did this dear Prince unto her do . That she would seek his utter overthrow ? Is this to recompence his fervent Love ? What will she now a Traitor to him prove ? If she his Love will not accept , must she Expose him thus to shame and misery ? Is love to Sin , and filthy Lust so sweet , That Jesus must be trodden under feet ? Because he would that Contract break asunder , This surely is Earth's shame and Heavens wonder . What ? he that went about still doing good , And in the gap of danger always stood Them to Defend from Ruin , ah ! shall he The object of their Rage and Malice be ? He that to them no harm did do or think , And yet must he this bitter potion drink ? Ah , precious Lord ! how doth my spirit grieve , To think what wrong from them thou didst receive : So strange their malice , and so fierce their spight , That if God's Word did not the same recite , Who thereunto would any Credence give , Or the Relation of their Deeds believe ? But , how was he expos'd , what did they do ? 'T is that ( say some ) that we would have you show . Their hearts were fill'd with wrath , & up they rise , And thrust him out o' th City : then devise To get him up to th'brow of a great Hill , And cast him headlong down , from thence they will Break all his bones , and kill him out o' th way ; This they designed Holy Authors say . Not that their Cruelty performed was , For through the midst of them he free did pass . His Pow'r Divine did his Protector stand , And rescued him from all this treacherous Band. Again , as he stood tendering his Love , Striving their vain Objections to remove , That so they might not all be ruin'd quite , And blind-fold led to shades of endless night . The common Rabble in a Tumult got , Threaten to kill him on the very spot ; With hearts more hard than stone , up stones they take , And throwing , vow they 'l his Sepulcre make : By which cruel show'r of Flints he now must die , Unless through them he 's able to ' scape by ; Which by his mighty Power indeed he did , And carefully from them himself he hid : And yet all this was on no other ground , But because he their wisdom did confound : ' Cause he stood up the Truth to testifie , And witness to his own Divinity : Because he said , he was sent down from Heaven , From Place to Place this Prince was daily driven . No sooner were his feet out of one snare , But ten i' th room thereof devised were . Of killing him in Jury was a talk , To Galilee therefore he thought fit to walk . But staid not long , for to Jerusalem He quickly went to shew himself to them : And though he knew his Life they daily sought , Yet in the Temple openly he taught , And did again his Suit of Love renew , Yet would the Soul no kindness to him shew . Long had he not been here , but presently The Scribes and Pharisees did him espy , And straight agreed their Officers to send , Him without any cause to apprehend : But when they came , and did him see and hear , Poor Souls ! they all most strangely smitten were With awful Reverence , and trembling fear ! Untoucht , they leave him , and return again To tell their Masters , Violence was vain ; They highly spake in his just Commendation , And told his Wonders , worthy Admiration . Have you not brought him then ? the Scribes do cry : No Sirs , ( alas ) we see no reason why ; We never saw , nor heard the like : Who can Lay hands on such a blest and God-like Man ? Thus did the Prince escape their Rage that day , But other Snares Apollyon still did lay . CHAP. V. Shewing how the people of that Land in a base manner used John the beloved servant of Jesus , the Prince of Light , who ( for his Master's sake ) was barbarously murthered ; And how narrowly the Prince himself escaped . As also shewing how he again and again tendered his indeared love to the Soul , and how unkindly she denied his Suit. Moreover , how Vicinius - ( a Neighbor ) hearing of this great News , enquired of Theologus concerning the Creature this Prince in such a manner had set his affections upon . The miserable and deplorable condition of the Soul discovered and laid open , being infected with a loathsome Disease full of Vlcers and Running sores from head to foot , naked , wounded , and in her blood , her eyes also being put out ; and this the Prince knew before he came from Heaven , his own Country : shewing , that as she was in her fallen state , she was the object of his love and desire . BEfore this Prince did in that Land appear , His servant came his way for to prepare . Such an Ambassadour he was indeed , That we of him in Sacred Story read ; That of all those that born of Women are , None was so great , nor with him might compare . Yet was the King of that same Land so bold , As on this gracious Person to lay hold , And into a vile Prison cast is he , For witnessing against Iniquity . Herod would marry one most near of Kin , But John affirms that 't is an horrid sin . For him to have his Brother Philip's Wife : And for asserting this , he lost his Life . To please a wanton Harlots Dancing pride , The Prophet's head from 's body they divide . This doubtless did his Master greatly grieve , To see they should him thus of John bereave ; His servant John , whom all the people own To be a Prophet , yea a mighty one ; Though the chief work that he was sent about , Was to describe and point this Saviour out . He faithful was , and show'd his constant Love , Told them his Prince descended from above : So Great , in pow'r , the Latchets of his shoes He was not worthy to unty , or loose . The loss of such a Servant needs must be Great ground of sorrow . But , alas ! If we With care do mind what after came to pass , We shall conclude with him much worse it was . For Herod now , like to his Predecessor , Proceeds from sin to sin , until no lesser A Crime he does attempt , than for to kill The Prince of Light himself ; Thereby to fill His measure up , as some before had done , For seeking the dear Life of this Just one . But of this Plot he had such Information , As quite defeated their black Combination . Ah! to and fro , how was he daily hurld , Whilst he abode in this ungrateful World. His persecutions were so great , that He Was often forced for his Life to flee , To flit from Town to Town , from place to place ; For , Blood-hound like , they did him daily chase . From Jury to Samaria he did go , And down from thence to Galilee below . From Nazareth he fled to Capernaum , And long he siaid not when he thither came : For he was tost about continually , And found no Harbor nor security . Sometimes quite beyond Jordan he would get , Yet even there with dangers was beset . Small Rest , alas , he had in full three years , His days were fill'd with sorrow , sighs and tears ▪ Oft may we read he wept , but never find He laught , or was to merriment inclin'd . The Prophet said , with grief he was acquainted , When long before he forth his Person pointed . And few there were did him at all regard , So blinded were their Eys , their Hearts so hard . He was despis'd almost by every one , Rejected scornfully and trod upon . And the poor Soul , for Love of whom he came , Expos'd him daily to the greatest shame No countenance would she to him afford , Although so high a Prince , so great a Lord. She bid him hold his peace , his Suit desist , And all 's indearing proffers did resist . No more would she vouchsafe his face to see , But hid her self from him continually . Far from his presence with delight she rouls In filthy Puddles , and in Loathsom holes : Nay , did combine with his most Cruel Foes , To lay upon him stripes and bitter Blows ; To break his heart with often saying Nay ; Or by surprize him bloodily to slay . Object . But some may ask , Why th' people of that Land Did rise against him thus on every hand ? Why should they manifest such causeless hate , When he 'd not injure them at any rate , But sought their peace and everlasting good ? 'T is pity such a Prince should be withstood . Answ . One Reason , Sirs , of this their baneful spight , Was meerly ' cause he was the Prince of Light. 'T was from that bitter enmity you read Between the Serpent's and the Woman's seed . Another cause of the Contempt they show , Is ' cause they neither him , nor 's Father know . But that which most of all their Hatred breeds , Is his reproving of their Evil deeds : Because he did expose each horrid Sin , Yea , and ript up their filthiness within : Through each Religious Mask , and trim disguise , Their canker'd Breasts lay open to his Eys . He knew their Hearts , & them he would not spare , And thence to him such Malice they did bear . But 't was Apollyon , ( whose deceit and Lies Abroad amongst the people did devise ) Most of these Troubles which on him did rise . No stone that Monster left unturn'd , that he Might bring this Soveraign Prince to misery , Though all in vain : For he miscounts his sum , Alas ! the fatal hour 's not yet come . Christ still persists the stubborn Soul to woo , Intreats her , not her self thus to undo . He is not gone , behold , he 's at her door , And patiently Admission doth implore . He knocks , he calls , and doth his Suit renew , Until the Heavens his gracious Head bedew , Until his Locks with drops o' th Night are wet , And yet from her can no kind Answer get . Oh! hark I pray unto his melting words , Enough to pierce ones heart , like sharpest swords . Prince of Light. Soul ! Harken to me or thou art undone , I cannot leave thee thus , nor yet be gone , I see thy state ; thy state I pity too , Thy treacherous Lovers seek thine overthrow . It is in vain for me to ask thy Love , Until thou breakst with them , and dost remove Thy Heart from those that thy Affections have , Who to vile Lusts thy Faculties inslave . What dost thou think I can have in mine Eye ? What self-advantage will accrew thereby ? What gain I , if thou grantest my request ? All that I beg's thy greatest Interest . I ever happy was , and so shall be , Although at present thus distrest for Thee . How can'st thou , cruel Soul , thus let me stand , Barr'd out of Doors , whilst others do command The choicest Room within thy yielding Breast , Lodgings too good for such destructive Guests . Believe me , poisonous Toads and Serpents lurk Within thine Arms , which will thy ruin work : Those Lovers which thou keep'st so close within Are Murderers . Trust not that Monster SIN , Nor any of his Hellish Company ; For though no harm thou dost at present spy , But wantonly presum'st to sport and play , And canst not see the fatal snares they lay : Soul ! o'pe the Door , and I 'le discover all The secret Plots , devised for thy fall ; Or , push the Window back , let in some light , And I will shew thee a most dismal sight : Thy self I 'le shew thee , which couldst thou behold , thou 'dst see thou art undone , betray'd and sold To slavery , from whence there 's no Redemption , Torments , from wch ther 's not the least exemption . Then wake , look now , behold thy wretched plight , Or straight thou r't seized with eternal Night . The Soul is deaf , or certainly she 's dead , Or by some pow'rful Magick Charms misled : For she no Answer in the least doth give : Sad 't is with them whom Satan doth deceive . How blind are Creatures in their natural state ? Oh! how insensible and desperate ! They sleep securely , and will never hear , Till direful Thunder bore their stupid Ear : Boldly they frollick on Hell's smoaky Brink , And never on its gaping dangers think , Till swallow'd down , to endless flames they sink . But silence now ! Here comes a Reverend Friend , A Servant to the Prince , pray , Sirs , attend : He 's sent about the Business that 's depending , Oh! that it might obtain an happy ending : He is a man his Master loves most dear , And he to him doth like Affection bear : His int'rest he will now be sure t' improve , That all obstructions he may quite remove , Which in the way of the poor Soul doth lie , For whose sad state , lo ! tears stand in his Eye : His Heart is full , his Spirit greatly griev'd , To think how she by crafty Sin 's deceiv'd ; And seeing what his glorious Master bears , His Soul●s almost dissolved into Tears . Theologue . I from the Great and mighty Prince am sent , To see , vile Soul ! If thou wilt yet repent , And o'pe thy Eyes to view what thou hast done ▪ In piercing the dear heart of such an one , As is that Soveraign Lord thou dost abuse , And all his offers shamefully refuse . Two things consider throughly : first of all , Thy sad and wretched state under the Fall , Which thou receivedst many years ago , When Eden's Groves bewail'd thine overthrow . Ah! Didst thou know thy lost undone Condition , Sure it must move thee unto great Contrition ; 'T would make thee roar , and mightily condole Thy woful state , O! thou condemned Soul ! The second thing is this , O! mind with speed , The worth of him whose Soul for thee doth bleed ! Didst thou but know his Dignity and Birth , Soon wouldst thou say , none's like him upon Earth . Nor is this all : for further I declare No other help thou hast , far off , or near ; 'T is he who is thy choice and only Friend ; Reject him still , and sad will be thine end . Shall he such grief and sorrow undergo ? And unto him wilt thou no kindness show ? Would he thy guilty Soul from Treason free , By making of a marriage-League with thee ? Shall not his Love , nor thy distressed Case , Court thee in prudence to his safe Embrace ? Will nothing work upon thee to Relent , Nor be a means to bring thee to Repent ? I pray thee , Soul ! these things lay to thy heart , And unto me thy true Resolve impart . Soul. What mean you thus to vex and grieve my mind ? My Heart●s to other Lovers more inclin'd . It lies not in your power , to command Against my will : and well I understand What 's best for me ; I am for present case : He suits not my Conditions , doth not please My curious fancy ; I●le content mine Eye . Will you the liberty of Choice deny ? You must indeed have some mysterious Arts , To change the secret sympathies of Hearts : If that you ever make me to comply , So as to loath the Jewel of mine Eye . What! force Affection ? who can violate The Law of Nature ? weigh my present state : Can Earth forget her burthen , and ascend ? Or yet , can Flames aspiring downward bend ? For if Fire should descend , and Earth aspire ; Earth were no longer Earth , nor Fire , Fire . Even so , dear Sir ! I find it is with me ; Consenting , I no more my self shall be . As Love is free , so are its bonds as strong As Death ; to break them is a grievous wrong . Can the kind Heavens do a damage greater , Than to destroy and ruin their poor Creature ? Or , shall I think the Righteous God will fill me With such strange Joys , which if enjoy'd , will kil me ? Can I believe things 'bove my sense and reason ? And ignorant be when guilty of high Treason ? How can I think my self a Criminal , When of the fact I nothing know at all ? My present state is good , I know no cause To blame my self for breach of unknown Laws . Why shall injurious Friends such things alot , To have me place my Heart where I love not , And break the League with those I love so dear ? These hardships are too great for me to bear . Those Joys therefore in which I have delighted , Shall not for fancied sweetness e're be slighted . He whom you call The glorious Prince of Light , Is not a person lovely in my sight ; He 's not so modish , pleasant , Debonair , As those brisk Gallants , whom my Fancy share . I must have other Eys wherewith to see , Before he can be countenanc'd by me . This said , away the foolish Soul doth ●ly ; Will hear no more , but with a scornful Eye Neglects her Bliss , & Deaths dark paths doth trace . Rather than saving Truths of Life imbrace . Who being gone , a Neighbour does appear , That would be glad fully her Case to hear ; And that he clearly might have it exprest , He thus himself to Theologue Addrest . Vicinus . Grave Sir ! Since in your Reverend face I read All works which do from Curtesy proceed , I am emboldned to desire of you Some satisfaction in a point or two . I late have heard some Rumours of such News , As puts my wondring spirits to a muse : 'T is of a Prince unparallel'd for Love , That took a Journey down from Heav'n above To seek himself a Spouse ; and as I hear She unto him will no Affection bear ; Though for Descent , Riches and Beauty too , Never the like did mortal Creatures know . This Soul-amazing , Sense-bereaving story , Has fill'd my ravisht Ears : What matchless Glory Is his , whose Love is far beyond Expression ? And what Creature is this must have possession Of such a glorious Heart ? Sure she 's no less Than one of High Descent , some Emperess , Or Virgin Queen at least , whose Beauty 's rare , Mixt with choice Vertue , both beyond compare : The total sum doubtless of every Grace , Makes a composure in her Heav'nly Face ; And there all true Perfection is united , To make one Phoenix , that has thus invited This mighty Prince to do her so much Honour , As seek her Love and set his Heart upon her , To sue so earnestly , and undertake Mighty Atchievements only for her sake ; For to encounter with a wrathful Foe , That sought an universal overthrow Of mortal Creatures , and in every Land Subjected all unto his proud Command . The strangeness of it sets me all on fire , And kindles in my heart a strange desire , Impatient of delay , till you discover The Creature that has got so rare a Lover . Theologue . To put a period to thy Admiration , Come let thy Wonder-smitten Cogitation ; Now give attention , and I soon will show The truth of what thou dost desire to know . The Creature whom this mighty Prince doth grace With Love , lives very near unto this place . We all do her as our next Neighbour own ; Much is she talkt of , yet but seldom known . You sure have heard before , she was by Birth Of high descent , the splendor of the Earth , Unblemisht Beauty , neither spot nor stain , Whilst in her Virgin state she did remain . To speak her pedigree , in Truth she springs From no less Root than from the King of Kings : Whom Scriptures call The Father of all Spirits ; And none but he that Blessed Name inherits . From him she did at first derive her Name , And Heaven and Earth eccho'd her glorious Fame : Fair Cynthia , Illustrious Queen of Night , With all her borrowed Rays , ne're shone so bright . The King 's true Image in her face did shine . No Glory like to Glory that 's Divine . But that which doth the greatest Wonder raise , And may the quick'st profoundest Wits amaze , Is the sad change , and miserable state She 's in , since first she did degenerate ; Her Lustre tarnisht , and her Beauty faded , Filth and Corruption every part invaded : Oh! it was then on her this Prince did look , When of her God and guide she was forsook : For though she was indeed thus nobly born , Her Blood is tainted , and her state forlorn . She that in splendor once appear'd so bright , Is now deform'd , and blacker than the Night . Foul putrifaction doth her Beauty cover , She 's full of Ulcers , and defil'd all over . Th' infection spreads it self in every part , Her eyes , her hands , her head , but most her heart ; Her feet , whose loyal steps she once divided To follow the great God , have so backslided , That they most swiftly from him run astray In every sinful and forbidden way . Her Arms are filled with unchast Embraces , She 's stain'd her Beauty , and lost all her Graces . Her Breath once sweeter than Arabian Spices , Whose rare Perfumes make Houses Paradises , Offensive is to all that come but near her , Her Tongue is so unclean , God loaths to hear her . Which was her Glory in her youthful days , When she with joy sung forth his blessed Praise . But that which may sound stranger in thine Ear , And seem indeed too hard for Love to bear , Is her Adult'ries , her unchast delights Her Amorous Kisses , wherewith she invites Her wanton Lovers ; nothing else can prove So much distastful to unspotted Love ; As when the Embers of Lusts raging fires Burn in the Bosom of unchast desires . Vicinus . But stay , Dear Sir ! What Lover is 't would kiss A Creature loathsom , and so vile as this ? And how came she into so sad a Case , That once adorned was with so much Grace ? Theologue . If you kind Neighbour , please to lend an Ear , These things in order I will fully clear . Her Lovers are more loathsom far than she , With whom she 's joyned in Affinity . From them she took the foul disease at first , And ever since remains vile and accurst . The Serpent did beguile her with such fruit , As did her Vitals poison , and pollute . Not that the fruit in ' moral sense was evil : But ' cause she took it , tempted by the Devil , After on pain of Death it was forbid : Ah! t' was from hence it so much mischief did . Besides , she 's guilty of another Deed , She 's made a League with one that did proceed From Hell's black Region , where her wanton Eye Could see no Object but Deformity ; A Contract she has made , I say , with one , Begot by proud , but curs'd Apollyon ; Monstrous by Nature , and as vile by Name , Ah! she has chosen him unto her shame : His nature 's poisonous , his very Breath Is so infectious , that it threatens Death To every one to whom he is united ; Yet with this Monster is her heart delighted : Who to my Prince is a most desperate Foe , And to speak plain , the cause of all his woe . Since first the Soul was with base Lust acquainted , From Top to Toe all over is she tainted . She that was once so rare a comely Creature , Sin has not left her now one lovely Feature . The Splendid Beauty of the whole Creation , Is thus become a meer Abomination . For since her self to Lust she prostituted , Her inward Faculties are so polluted , That she 's become unto Jehovah's Eye , The truest pourtraict of Deformity . She that sometimes no Evil understood , Is now become an Enemy to Good : For this vile Monster by Apollyon's pow'r , Did not only corrupt the Soul all ov'r , But very cruel they did further prove , Whilst they pretended kindnesses and Love ; For they most wickedly put out her Eyes , She might not see her own Deformities : And being thus both blinded , and defil'd , Was also rob'd , and treacherously spoil'd Of all the Jewels which her Soveraign gave her , Whilst she remained in his Love and favour ; Of all her goodly Vestments they bereft her , And stript her naked , she had nothing left her . Nothing to hide her shameful nakedness , But filthy Rags , how loathsom you may guess . Besides all this , they wounded her full sore , And left her sadly weltring in her Gore , Expecting Death each moment she did lie , A loathsom spectacle to passers by , Unhelpt , unpitied too by every Eye . Each humane Soul that is not born again , In this sad state doth certainly remain . The rich , the poor , the wise , the old , the young , Though ne'r so high , so beautiful and strong They seem , or think themselves , in truth they are In as bad Case as we 've described here . Vicinus . Sir ! You have fully answer'd my Desire ; Yet let me be so bold as to inquire One passage more , since happily I see You can informall such as ign'rant be Of these weighty Affairs ; blest be the Lord That so much Wisdom doth to you afford . O! that there were more of you in our Land , That to the Truth might always faithful stand . But tell me , if it mayn't too tedious prove , Whether this Prince that manifests such Love , Knew her sad state when he came from above ? Did he her filthy bad Condition know Before he came from Heaven , or did show That precious kindness which his Breast retain'd Unto her , even after she was stain'd ? May be his Eye upon the Soul was plac'd , Before God's Image in her was defac'd : And as consider'd so , then doubtless he Might find some Cause to her so kind to be . But , if as she did in pollution lie , And so consider'd , he did cast his Eye Upon the Creature ; then I must declare It may astonish all that of it hear . Theologue . The Question you propound is very good ; And would t' were throughly weigh'd and understood . The Answer 's easy ; But I greatly fear Some mind it not enough , who chosen are . Before the World was made he fully knew Ev'n what below would afterwards insue : He knew the Creature , Man , would sin and fall , And in sad misery himself inthral . The time therefore when first he cast an Eye To be her Suiter , ( our Security ) It was not when she did her Grace inherit , Then one would think she might his favour merit ; 'T was not when she was in prosperity , But when she in her Blood and filth did lie . Her time of sorrow , was his time of Love , Her misery did bring him from above . Whilst she in actual bold Rebellion lives , His Grace and offer'd Pardon then he gives . Vicinus . Sir ! You have said enough , I am amaz'd , Strange wonderment within my Spirit 's rais'd . The nature of his Love who can conceive ? Such Love as this no mortal Creatures have . I pray go on , and further now let 's know Concerning her estate , her Bliss , or Woe . Theologue . You 'l find it worse and worse ; and what 's behind Will strange Impressions make upon your Mind : For now you 'l hear what Justice has to say , What horrid Crimes he to her charge will lay . And though she seems undaunted without fear , Once more I 'e try if she will lend an Ear. CHAP. VI. Shewing how Theologue , the Prince's Spokesman , indeavour'd to obtain the love of this poor Creature for his blessed Master , by whom the aggravation of the Creatures sin and misery is layed open ; the Soul is in debt ten thousand Talents , worse than nothing . Moreover , shewing how the Creature was guilty of high Treason against the Soveraign Lord Jehovah ; is also Arraigned and condemned to be burned alive . A Dialogue or discourse between the Divine Attributes : Justice cryes for Execution , to have the fatal blow struck ; Mercy steps in . Justice must be satisfied . Goodness and Mercy will not lose their Glory , being alike esteemed by God. Divine Wisdom reconciles all the other Attributes , and makes them meet together in a sweet harmony : the Soul being condemned to die , the Prince sees no other way to obtain her for his own , but by satisfying Justice , and becoming Surety , and yielding himself up to die for her . Theologue . HOW is it Soul ! art minded yet to leave Thy Lusts , and Lovers , and to Jesus cleave ? Dost not perceive the sad state thou art in By curs'd Apollyon , and his off-spring , SIN ? Wilt thou for evermore thy self destroy , And not accept of Health ? wilt not enjoy One who in value doth all Worlds excel ? Wilt thou refuse in Paradise to dwell ? Dost see thy state , thy bloody state ? oh speak ! My bleeding heart for thee doth greatly ake . Soul. You had my Answer plain enough before : Forbear , I pray , and trouble me no more . I do ' nt believe what you have said is true ; Such pains I never felt , nor sickness knew : But if my state were worse than yet I see , I will not have you thus to trouble me . I have all things which naturally delights me , And from them you shall not deter , nor fright me ; You know the Proverb used in our Land , Each Tub shall upon its own Bottom stand . Theologue . Soul , b'not so rash , be more considerate ; Ponder on things before it be too late . Sith what I said before no good can do , More of thy wretchedness I now will show ; And if that fails , then afterwards I 'le leave thee , And o're into the hands of Justice give thee . First , from God's Word I have Authority To lay before thee thy great poverty . Thy Soveraign Lord most highly is distasted For all the precious Treasure thou hast wasted . First , of his Glory thou hast him bereav'd , And to rebel against him been deceiv'd . Next , thy whole self to him 't is thou dost owe , Yea , all thou either art , hast , or canst do , Which thou hast not regarded hitherto : But to thy self , and not to him dost live , Who did thy self at first unto thee give , And from whom thou dost ev'ry thing receive . Thy knowledg , judgment , and thy memory , Th' excellent nature of each Faculty , Should all have to , and for him , been laid out , As being all his Goods ; Soul ! look about , For time , for Health , and for the day of Grace ; Thou must be brought before the Judge's Face : And for thy Riches , and all things thou hast , Which thou Imbezel'st , and dost vainly wast , A strict Account must at the Bar of Heaven By thee in a short time be surely given . Ten Thousand Talents doth thy God demand ; Which thou canst neither pay , nor yet withstand His dire proceedings , ' cause he is most Just , And thou but sinful Ashes and vile Dust . Thou wilt be seiz'd , and in a Prison laid , Till the last Mite be satisfi'd and paid . Canst thou , poor Soul ! dost think quit the old score , When thou contractst new debts still more & more ? Would not a Friend that 's able to defray All thy vast Debts , and a full Ransom pay To thy just Creditor , most welcom be , If such an one could be found out for thee ? But things yet worse , I fear , there are behind , The truth of which most certainly thou l't find . Hark , trembling Soul ! thou to the Bar art cited , And for high Treason there dost stand Indicted , Committed by thee 't was in antient time , When thou didst dwell in Eden , in thy prime : When thou hadst flourisht there but a short season , Thou didst contract that guilt of horrid Treason Against thy Soveraign , in whose Princely Eye Was Grace and favour mixt with Majesty : Gracious to pardon many great Offences , And yet severe to punish Insolences . But thou both Grace and Justice didst despise , And in thy Heart didst evil things surmise Against thy Soveraign Lord , and secretly Join'st with his Foes in close Conspiracy . 'T was with the King of Darkness thou didst close , Obeyd'st his will , and didst thy God oppose . A dreadful Sentence then against thee past , Which ne're by humane Art could be reverst . Thy Sentence was in Prison long to lie , And for thy fact at last Condemn'd to die . And Death on thee did seize the self-same time , When thou commitst that high and fearful Crime ; The sad effects of it I this Day see , Thou still ly'st dead in thine Iniquity . Ah! I may preach untill my heart doth ake , And it on thee will no Impression make . Thou art depriv'd of Life and Light of God , And long hast thou in this estate abode . But a worse Death doth in thy Sentence lie , ( Though very few on it will cast an Eye ) Condemn'd to suffer everlasting pains , And on thee then were fastned heavy Chains . And though thy Execution be delay'd , Yet 't is by means of Jesus only stay'd . His precious Grace preserves thee from that fire , Whose torments once begun , shall ne'r expire . That Soul-amazing Sentence who can bear The thoughts of it , and not let fall a tear ? What Malefactors are Condemn'd to die , But on the sense of Death's approaching nigh , Contracts not horrour on thier Souls thereby ? What then to suffer Death for evermore , Where Torments ne●re abate , nor will be o're ? To be a thousand tedious Ages Rackt , Not Dead , yet always in the dying Act. A fiery Furnace with a sevenfold heat We read of , yet its flames were not so great , But that they soon would languish and grow cold ; Whereas these Tortures , still increasing , hold . If e're thou shouldst be cast into that place , Before thou dost take hold of Love and Grace , There 's this will then thy sorrows aggravate , None will thee pity in that wretched state . Never was Malefactor in distress , But met with pity either more or less ; And though it do not take away the grief , Yet where there 's pity , there 's some small Relief . But if thou dost this fearful Sentence bear , There 's none to pity , none to shed a tear . O think of this , alas ! thy wretched Eyes Are blinded now , thou basely dost despise The best of Comfort , Joy and Consolation , For love to Sin , horrid Abomination ! Thou swell'st in pride , unmindful of thine end , And seest no need of comfort from a Friend : But what wouldst thou for such a Friend then give , And for those Comforts thou mayst now receive ? Dost not thou tremble at this frightful news ? Tremble at least at that which next ensues . Three things there are , three Circumstances great , Which much thy final woe will aggravate : Which severally unto thee I 'le relate , That thou mayst think upon thy future state . First , from thy high Descent thy birth did crown Thee with the greatest Honour and Renown , That ever any had upon the Earth , Thou being own'd a Soveraign Queen by Birth . Yet that which did so much advance thy fame , Was not alone the Honour of thy Name , As the rare properties of thy sweet Nature , A most transcendent and accomplisht Creature ; An Heav'n-composed frame , as if thou'dst bin Deriv'd from some Celestial Seraphim . When great Jehovah's fruitful Word had made The whole Creation , touching thee , he said , This Creature shall alone our Image bear , Whom all things else shall reverence and fear ; Our Sacred Portraiture we solely place , In this sweet Creatures Heaven-erected face . And when he sent his first begotten down , No other form or Image must he own . The Angels Nature wholly he refuses , And rather Humane Soul and flesh he chuses . Alas ! there 's not a greater aggravation , Than for a person of the highest station To be thrown down into the deep'st Abyss Of woe and sorrow ! oh ! how sad is this ? Thy self caus'd change a miserable Creature , Will surely make thy Torments far the greater . The second Circumstance of Aggravation , Is worthy of thy serious observation . And that I may more fully make it known , Under two Heads I 'le briefly lay it down . First , from the timely notice that was given , By thy most Soveraign Lord , the King of Heaven , When with his glorious Image he had grac'd thee , And in fair Eden's fruitful Garden plac●d thee ; Ordain'd thee Mistress of that famous Bower , Where thou mightst see his Glory every hour ; Granting whatever might accommodate Thy pure perfect spotless Virgin state ; Excepting one reserved Fruit alone , Which did indeed of Right belong to none But to himself ; that hidden Mysterie , Which in the midst of Paradise did lie ; To know what Evil was as well as Good , Which never could by men been understood , But by an Art of the most horrid Evil , And hearkning to , and siding with the Devil ; The dire effects to thee were told most plain , The danger and the loss thou shouldst sustain ; The loss of Life , the loss of Eden's Glory , The loss of God ; a lamentable Story . Warning was giv'n , God strictly did require , On pain of Death , thou shouldst not once desire , Nor tast , nor touch , nor cast a longing Eye Upon this fatal Fruit , which certainly Would straight procure thy final overthrow : This timely notice shall augment thy Woe . Fore-warn'd , fore-arm'd , you know we use to say : Thou wast fore-warn'd , and yet didst go astray . Contemptuous Soul ! alas , how couldst thou think The mighty God would at Rebellion wink ? Though he is said to wink at Ignorance , Presumption is a different Circumstance . Thou knew'st before-hand if thou didst trangress , Assured Death would follow , and no less ; The Lord had said it , he that gave us breath , Said , thou shouldst die , & yet thou feardst not Death , This is the height , as well as spring of Evil , To doubt and mistrust God , yet trust the Devil . Against God's sacred Truth to shut ones Eyes , And credit blindfold th' Father of all Lies . Ah Soul ! 't was listning to a wanton lust , That was the cause thou didst at first distrust The glorious Lord , and falsely to surmise , He was unwilling that thou shouldst be wise ; Afraid that thou shouldst know as much as He , And grow a Rival to his Deity . This blasphemous Conceit the Devil first , In thine already wicked fancy nurst : " 'T is ( saith this Prince of Darkness ) God's inten " In this unjust Restraint , but to prevent " Thy being like himself : for he doth know " If once thou taste this Fruit , it will be so . " Do thou but try , and taste , and presentlie " Thou 'lt find thy dim , dark Eye shall open'd be . " This hidden Secret will be understood , " And thou●●t know Evil , as thou now know● Good " You shall become as Gods : and I pray when " 'T is so , what fear you ? who can punish then ? " Your wisdom may the threatned Death evade , " And with an equal pow'r Heav'ns pow'r upbraid . Thus spake the Tempter , and thou straight didst yield , And treacherously to him didst quit the field . Forthwith the fatal Fruit with impious hand , Thou pluckst , and eatst , against thy God's command , Branding thy self , and thy posterity , With Treasons Guilt and endless misery . And here , vile Soul ! I cannot chuse but tell Thee one thing more that will increase thy Hell , The Devil had no power to compell Thee to have tasted this his poisonous Feast , But wilfully thou hast God's Law transgrest : For though thou hadst a pow'rful Sword to weild , Tempted to Lust , thou cowardly didst yield : Thou to thy self dost thy destruction owe , And this doth greatly aggravate thy woe . If want of strength or weapons , if oppression Do force a Man to give up his possession , He is excus'd , and his unhappy fall Condol'd , lamented , and bewail'd of all . But he deserveth neither love nor pity , That unconstrain'd surrenders up a City ; When he has pow'r to make strong opposition , Furnisht with Arms and warlike Ammunition , Yet at one slender Summons yields his Fort ; The mis'ries he sustains in such a sort , Reflect upon himself , and do redouble His conscious Anguish , self-accusing Trouble . Just as the Southern Sun with burning beams , Reflecting from a Wall with fierce extreams , Above its natural strength or wonted course , Scorches and burns with a far greater force : So do those Flames , first kindled with desire , Grow dangerous , and prove the stronger fire . The wounds receiv'd from self-confounding Arms , Have ever done poor Souls the greatest harms . There 's yet another Circumstance behind , That aggravates thy smart , which , prethee mind . When once thy fearful Torments are begun , Thy fatal Glass will never cease to run ; Years fill'd with months , and months with weeks retire , Weeks fill'd with days , & days with hours expire ; And hours in nimble minutes swiftly fly Unto their End. But in Eternity There is no End , nor will thy woes diminish , Although years , moneths , weeks , and hours finish . The toilsome Day when once it does expire , All Creature here to pleasing rest retire , Slaves , Bondmen , Prisoners , Captives , all have ease , No Drudgery so great , but then doth cease , Each bustling Day ends in a Night of peace . But thou must look to be with pains opprest , Where mid-day torments find no night of Rest . Death puts a period to the greatest grief , I' th silent Grave the weary find relief : But wish't-for Death from thee shall fly away , Eternity's a never-ending Day . Where th' angry mouth of Justice loud doth cry , Here must thou ever , ever , ever lie . How miserable ! ah how sad's thine end ! When thou in vain shalt court Death for thy friend . Men now do fly from Death , whilst Death pursues , But then shall seek to Death , who will refuse At their Request such favour to afford , As frees them from that Breath giv'n by the Lord. Death knows no pity : Nay , observe it well , ●Tis Death that opens wide the Gates of Hell , Where thou must be tormented with the Devils , As the just punishment of all thy evils . Distressed Soul ! oh unto what shall I Compare thy caseless , endless misery ! In various Volumes of the World's Records , Strange Tortures we may find exprest by words , But Oh! so great , so fore is thy distress , As flesh can't bear 't , so words can't it express . Devils rejoyce , and welcom in the Day That crown'd their Conquests with so rich a prey ; To see thee thus quite buried in thy spoils , Berest of Earthly joys , and Heav'nly smiles ; And I do fear th' incensed God above With direful Wrath will quickly thee remove Into that place — , But hark ! methinks I hear Some dreadful noise — see how the Mountains tear , And rending Hills , do into pieces fly , Whilst Thunder bellows through the troubled sky : The Stars and Planets in confusion hurl'd , Have banisht Natures order from the World. See how the melting Orbs of Heaven sweat , Like Parchment parch'd , & shrivel'd up with heat , Swift Lightning flashes through the Air appear , And now , O hark ! the dreadful Trump I hear , It sounds exceeding loud , enough to make The Dead from their deep silent Graves awake , And stoutest Sinners stubborn hearts to quake . Ah! 't is Mount Sinai , God himself is come Now to convince thee of thy final Doom . The Law and Justice will thee now Arraign : Poor Soul ! for thee my Soul 's in bitter pain . From them be sure no Mercy thou wilt meet , Although thou shouldst turn Suppli'nt at their feet . Their method is so rigid , so severe , The Guilty by no means they ever spare . Awake , awake , poor Soul ! and look about , Jehovah doth command the Sinner out , And active Justice having seiz'd her fast Doth hale her to the Judgment-seat in hast . Justice . Most Soveraign Lord ! who dares i' th least gainsay What thou commandst ? thy Word I must obey . Lo ! here I bring this wretched Prisoner forth Unto thy Bar , who mad'st both Heaven and Earth , See! with what dread the trembling wretch doth stand , To know thy Sacred Pleasure & Command . Jehovah . Justice , What is her Fact ? her Crimes declare : I patiently will now the matter hear . Justice . Then will I legally , my Lord , proceed , And presently her black Indictment reade . Come forth thou Conscious wretch , and hear thy Crimes , In wicked deeds thou didst begin betimes . By th' name of Soul , thou standst indicted here , Being without true Grace and godly fear , Most treacherously in Eden long ago , Didst then and there , with God's most horrid Foe , Conspire against his Soveraign Majesty , To the dethroning of him privily ; Then setst thou up a Traitor in his place , And traiterously his Image didst deface , And ever since hast in Rebellion stood , Pursuing Evil , and forsaking Good. For Treason , Murder , Theft , thou standst Indicted : These Crimes were all in thy first fact united . Nay , more then this , yet worser is thy Cause , Thou art Arraign'd for breach of all those Laws , Which in thy Nature God at first ingrav'd , The same thou hast in every point deprav'd . This Royal Law much hast thou violated , And every Day thy Crimes are aggravated . That Spirit 's still in thee which was at first , When God did thee out of his Garden thrust ; Thou sid'st with Satan , and dost him obey , Not minding what , or God , or good men say . All Evil Rebels in thy House remain , And nobly there thou dost them entertain , Whilst God thou hat'st , his proffer'd Love refuse , And precious Patience daily dost abuse . Therefore , my Lord ! she worthy is of Death , As ever any that on Earth drew Breath . Jehovah . Soul ! What dost say , hold up thy guilty head , Thou unto this Indictment now must plead : Guilty , or not Guilty , I charge thee , speak ; Lest Justice doth severer Courses take . Soul. I dare not say I am not Guilty , Lord , Of some of these foul Crimes which I have heard Read in my Charge , 't is vain for to deny , My Conscience makes me Guilty , Guilty , cry . Thy Law is broke , which doth all Lust forbid , My Sin I know from thee cannot be hid . Although methinks Justice seems too severe , For the whole Charge hee 'l scarcely make appear . Jehovah . Art guilty of that first and hainous Crime , Which was committed , Soul , in Ancient time , By him who was thy Representative , From whom thy evil Nature didst derive ? If guilty of that one horrid Offence , 'T is easie for thee to perceive from thence Thou art under my Just and fearful Curse , Condemned by thy God , what can be worse ? Soul. To Adam's Sin , Lord , I must guilty plead ; Nay , and to many an actual Evil Deed. Divine Justice . The Prisoner does confess her vile offence , And now there needs no further Evidence . Shall Execution , Lord , on her be done ? How canst thou bear such a Rebellious one ? Lord , let me straightway strike the fatal blow , Let her with vengeance to Hell-torments go . She 's guilty , even by her own Confession , Of heaping up Transgression on Transgression . She 's in my Debt , she cannot it disown , And I demand my Right , Come , pay it down . Ten thousand Talents ; Soul , thou owest me , Which must be paid , and that full speedily . Soul. That I am in thy Debt I don't gainsay , But I have not one farthing now to pay . Some pity show , I for forbearance cry , Since thy Demands I cannot satisfy . Justice . Full satisfaction 't is that I must have , In vain from me you compositions crave ; My Name is Justice , and my Nature so , I never did , nor can I mercy show . Soul. If there 's no mercy , then my state is sad , And never was there any News so bad For Adam's seed , who under Sin do lie , All then must perish to Eternity . Theologue . That God is gracious , Soul , is not deny'd , Yet Justice will also be satisfy'd . Consider if thou canst the matter reach ; One Attribute God never will impeach To magnify another ; He 's so Just , As to take vengeance on each Sin and Lust ; Each Attribute know thou assuredly Must meet together in sweet Harmony . Soul. What will thy Wrath , O Justice ! then appease ? Upon what terms wilt thou afford some ease To me , after this terrifying News ? Vouchsafe to tell the means that I must use , To satisfie a Judge that 's so severe , And will not of sweet Acts of pardon hear . Justice . There 's nothing can appease me , that is less Than a compleat and perfect Righteousness ; Like that thou hadst whilst thou in Eden stood : Nothing , save this , will do thee any good . What e're is due to me of the old score , Must be paid down , or never any more Will the great God with thee concerned be On gracious terms of Peace and Amitie ; A Sacrifice can only make thy peace , That , that alone , will cause my wrath to cease . Soul. If that be all , I 'le get a Sacrifice ; Let me consider , what shall I devise ? A thousand Rams , and Rivers of sweet Oil , I 'le offer up but for one gracious Smile ; With fat of firstling Lambs I 'le Heaven invoke , And purest Incense up like Clouds shall smoke ; Each Morn I●le sacrifice whole Hecatombs , With Frankincense , and sweet Arabian Gums . I these , O Lord ! I offer up to thee ; M●● they atone for mine Iniquity ? Justice . Oh no! give o're those trifling low designs ; The Eastern Spices and the Western mines United , are too mean an Offering To satisfy this great incensed King. In such poor offerings God does take no pleasure ; Couldst Thou therefore procure all Europes Treasure ; Nay , all the Wealth that in the World has bin , ' Tould not his wrath appease for one small sin . Shouldst thou thy dearest Son or Daughter take For Sacrifice , 't would no Atonement make : The fruit of thine own Body were in vain For thy Soul's sin a pardon to obtain . No Friend or Brother can'st thou now find out To pay thy Ransom , or release thee out ▪ Their Riches never can be help for thee , Nor once redeem thy Soul from misery . Nay , couldst thou yet ascend to Heaven above , And holy Angels with compassion move For to engage for thee , and signify That in thy stead , and for thy sake they 'd die , It would not do ; for in them 's no such worth As to remove thy guilt , appease God's wrath . Their Glory 's great , as holy Scriptures show ; Yet all they have and are to God they owe. They cannot help thee in thy great distress , Nor satisfy the Law thou dost transgress . In brief , look where thou wilt ; no Balsam's fou● In any Creature for to cure thy wound . No Surety can'st thou get ; then come away , Eternal Torments must thy Reckoning pay . Soul. Hold , hold , thou art too hasty and severe , To one word more I pray thee lend an Ear. I will amend my life , if this be so . The Promise runs to such as truly do Their Evil courses leave ; I hope hereby Thou wilt some pity show , not let me die . Divine Justice . ●ond Soul ! though such thy promises indeed So often broke , deserve but little heed ; Yet grant thou shouldst henceforth with strictest care Endeavour thine offences to repair , Couldst thou so live , as never to sin more , Will this , dost think , pay off thy former score ? Can thine imperfect Righteousness to come , Discharge of by-past ills , so vast a sum ? When even that which thou callst Righteousness It self wants pardon , and must Guilt confess . When thy Bond 's su'd , thou dost thy self forget , To offer menstruous Rags to pay thy Debt ; For what is past , not future , I demand , And thou shalt feel the rigors of my hand . Soul. Lord ! then I 'm drown'd in an Abyss of seats , If hearty Sighs , nor penitential Tears Can wash me clean , nor yet relieve my wo : My case is desp'rate , what shall Mortals do ? Divine Justice . If thou with Tears couldst the vast Ocean fill , Or grieve till thou thy self with sorrows kill , And make ten thousand Rivers with thy blood , 'T would not contribute the least dram of Good. Nay , couldst thou live , and never more offend , Yet for old sins to Hell I must thee send , To th' place of Execution thou must go : Lord , shall I strike , O shall I strike the blow ? Lo , here the Soul , condemned wretch doth stand ▪ My Ax is up , if thou but giv'st command , I presently will cut her down with Ire , Fit fewel for an Everlasting fire . Divine Mercy . Stay , Justice ! hold , forbear to strike ; shall I My Glory lose to all Eternity ? Though thou art just , as just as God can be , Yet something Mortals still expect from me . 'T is gracious Love and pity I afford , In me shines forth the Glory of the Lord : In me God doth ( O Justice ) take delight , Though thou art pleasant also in his sight . How shall we both then meet in Harmony , And shine in spendor to Eternity ? Divine Wisdom . I have found out the way , which will you both With equal Majesty and Glory cloath . God is as just as Justice doth require , And yet as kind as Mercy can desire . Here is a glorious Prince come from above , Who all obstructions quickly will remove , Which in the way of the poor Soul doth lie , And you appease , and jointly satisfy ; To save her now from the infernal pit , I have a Ransom found , a Ransom fit . Divine Justice . I cannot hold , — I 'le strike the fatal Blow : Hell she deserves ; with vengeance let her go Unto the place appointed for all them Who do God's holy Laws and Grace contemn . Jesus Prince of Light. O who is this ? What Traitor 's at the Bar , That is condemn'd , and Justice wo'nt defer The Execution ? speak , hold up thy head ; Hast any thing to say ? What canst thou plead ? Methinks , methinks , I should this Creature know : Ah! Soul , is 't thee ? What shall I for thee do ? I told thee what thy state would be i' th end , When first my Love to thee I did commend . Soul ! Speak , 't is I , why dost thou not look up ? I 'm sorely griev'd to think upon the Cup That is prepar'd for thee ; What dost thou say ? Shall I step in , that Justice may delay To strike the stroke , for then too late 't will be To show my Love and pity unto thee ? Hast any kindness for me in thine Heart ? I doubt that still thou the same Creature art Thou wast before ? and hast no love at all : Why speakst thou not ? shall vengeance on thee fall ? Ah! how can I see Execution done , And Tears not from mine Eyes like Rivers run ? Divine Justice . Lord , be n't concern'd , she is thy bitter Foe ; Oh let me therefore freely strike the blow . There 's nought in her but Sin , and poisonous Evil ; To God a Foe , and Friend unto the Devil . JESVS . I know not how to let this stroke be given , For I am come on purpose down from Heaven To make Atonement , and to satisfy For all her sins and foul Iniquity . Though she to me doth no affection bear , Yet her I pity , and do love most dear . Justice . Blest JESVS ! hold , 't is my just Master's sense , Abused Mercy must have recompence . There is no other way but she must die , Unless thou wilt be her Securitie : If in her stead thy life thou wilt give up , Then mayst thou save her from this bitter Cup. The price which thou on that account wilt pay , Will make a Compensation , and defray All her vast Debts , yea plenarily God's wrath appease , and Justice satisfy . What must be done ? Who is 't the stroke must bear ? Is 't not most fit such should who guilty are ? I cannot hold my hand , nor longer stay , Law must be satisfy'd , what dost thou say , Thou wretched Soul ? behold the knife and spear ! Can'st thou dost think , God's fearful vengeance bear ? Now , Soul ! look to thy self , this Spear I 'le run Into thy Bowels , ere I it return . JESVS . Stay Justice , stay , withold thy furious Dart , And , let its glitt'ring point first pierce my Heart , Her guilty state aloud calls for relief , It wounds my Soul and fills my Heart with grief . My Bowels yearn , my inward parts do move , Now , now 's the time to show her my great Love. Let Law and Justice be suffic'd in me , 'T is I will die , to set the Sinner free . Behold me , Soul ! my life shall go for thine , I will redeem thee with this Blood of mine , Although most Precious , Sacred , and Divine . CHAP. VII . Shewing what Consultations there were amongst the infernal Spirits to bring Jesus , Prince of Light , under the power of Death ; a Council called in Hell : the Princes of the fallen Angels in a deep combination against him , for fear their Kingdom should fall , and the poor Creature be delivered . The grand Counsel of Old Satan is taken . He enters into Judas . Judas's sin discovered . Jesus is apprehended . A terrible battel , or Christ's Agony before his Passion . Sin and Wrath combine together : shewing the Prince's Conquests over them both . Seven aggravations of Christ's sorrows in the Garden ; and a Dialogue between the Devil , King of Darkness , and Death , the King of Terrors . HEre let 's a while reflect with careful heed ; What! doth the guiltless for the guilty bleed ? This may astonish all , here 's Love indeed ! Do Mortals ever greater love extend , Then to lay down their lives for a dear Friend ? But for a Prince , a mighty Prince to die , Not for a Friend , but for an Enemy , Convicted and condemn'd for horrid Treason , Thus to step in at that most Critick season , When just the fatal blow was to be given ; This Love 's above our Reach , higher than Heaven , Deeper than Ocean Seas , so Infinite , As well deserves our wonder day and night . What ? Was the Father free his Son to give , His dear and only Son , that she might live ? And doth the Son i' th midst of Enemies Yield up himself to be a Sacrifice ? Yet who can be so bold to lay their Hands Upon this Prince , that Heaven & Earth commands ? How shall this thing be now accomplished ? And by , what means shall his dear Blood be shed ? Let 's now inquire who is 't that will consent To be the grand and chiefest Instrument To execute this precious spotless Lamb , Who for this purpose down from Heav'n came ? Has he on Earth any such spightful Foe , As dare's attempt this ' mazing thing to do ? You heard before he daily was beset , And with what Enemies he often met ; But now his hour is drawing very near . Great Consultations ' mongst his Foes there were , How they might take his blessed Life away , Who seem'd himself impatient of delay . He long'd until his work were finished , Which could not be until his blood were shed : And though he had most raging Enemies , Yet knew they not what project to devise To bring this bloody traiterous deed to pass , Which long before by them designed was : Until Apollyon finding by his Art The dire Intentions harbour'd in their Heart , Doth rouse them up , and first the matter start To the Infernal powers , to wake them ●l A second time upon this Prince to fall . Then Belzebub , Satan , and Lucifer , Consult afresh how to renew the War , And to this purpose wee 'l suppose they spake : Apollyon . Shake off your fears , and speedily let 's make The strongest Head that possibly we can Against this strong , this Devil-amazing man. Now , now 's the day , let 's bring him to Death's sting , And then with shouts of Triumph we may sing : For over Death 't is we the power have , And we may sure secure him in the Grave . 'T is he alone who frights us in our station , And puts us all into great Consternation . Our Kingdom by this means is like to fall , And we thereby be ruin'd great and small . I have engag'd him once , but could not stand , I know his strength , he has a pow'rful Hand . Belzebub . My Sentence is for War ; this Enterprize Well managed , will make our Kingdom rise , And re-inthrone us in our Antient Skies , To a great Height and flourish , as before : When he is down , we 'l let him rise no more . Can we but once deprive him of his Life , 'T will put an end to all our fears and strife . Lucifer . Dominions , Pow'rs , and Principalities You all in danger are ; awake and rise From off your Seats , and lazy Beds of Down : Sleep you secure , or , fear not the dread frown Of him who cast you down , and joys to see Your abject state confess his Victory ? Shall all our brave infernal Regiments yield , And basely quit the even yet doubtful Field ? What ? by one man shall such a pow'rful Host Be overcome , and all at once be lost ? Come , shew your valour , I 'le command the Van , Tho we 're to engage withone that 's more than Man , Yet fear him not ; why doth each spirits hand Shake thus ? why do you all amazed stand ? Has none found out a way to make him yield , And either by fraud or force to quit the Field ? At this old Satan rose from off his Seat , Ready to burst with Rage and Malice great , And cast a terrible look ( if minded well ) Enough to fright all th' Devils out of Hell. Satan . You mighty Lords of the Infernal Lake , Hark unto me , who for our Empires sake Have now devis'd a Stratagem , that may ( If I mistake not ) prove the only way To bring about the Ruin of our Foe , Whom I both hate and dread , as you well know . There is his Servant Judas , he 's our Friend , And into him forthwith will I desc1end , Who by my strong persuasions soon will do That which may make for 's Master's overthrow . He will betray him to our Servants hand , Who will secure him safe at your Command , And put him unto Death , who when destroy'd , We never any more shall be annoy'd . They all agreed to what old Satan said , Combining jointly to assist and aid Him in this great , though cursed enterprise , And bid him make what hast he could devise . Delays are dangerous , Devils well know that : But why need they Grim Satan instigate ? He needs not be provoked to make haste , When 't is to injure Souls ; or them to waste ; Or wreck his Malice , Rage , and Hellish spight On the sweet person of the Prince of Light. For now , alas ! is come the dismal hour , The time of Darkness . And Hell 's direful pow'r No sooner spoke , but Satan flew away , Winged with spight , impatient of delay . He takes possession of poor Judas heart , And unto him in secret doth impart The grand Design of this Cabal of Hell ; Who presently consents , and likes it well . Away he goes , resolv'd the work to do : A work , Lord , did I say ? sad work ! Oh who Could think that a Disciple could do this , Betray his Lord with a false treach'rous kiss ? Perfidious wretch ! what villany is here ? Who can conceive the Crime ? or who declare The horrid nature of this vile offence ? Transcending all degrees of insolence . No treacherous Act like it was done on Earth , Since Man first from enliv'ned Clay took breath . Where was thy Conscience , wretch , it did not fly Into thy face for this Impiety ? Were all his wondrous works out of thy mind , His tender Love and pity to mankind ? Betray the Son of Man ! Can this be so ? What hadst thou in thine Eye ? what made thee do This horrid deed ? Was 't mony did thee move To forfeit thy Allegiance , and thy love ? 'T was from that filthy Root , Root of all Evil ! Base forbid Gain , thou soldst Christ to the Devil ; ( That is to those vile men he did employ To perpetrate this cursed Tragedy . ) This shew'd thy malice , and how thou didst hate him ; But tell us , Judas ! at what price didst rate him ? What price didst set upon his blessed Head ? Are Thirty pence enough ? What , valued At this low price ? — Is Jesus worth no more ? Such a sad Bargain ne're was made before . A Box of Ointment's worth , in thy esteem , Three hundred pence ; and dost thou value him Not to amount in worth 'bove the Tenth part ? Thou shew'st how blind , and how deceiv'd thou art ? He whose most precious personage out-shines The fading Lustre of all Ophirs Mines . And carries sweeter Odours in his Breast , Than all the Spices that perfume the East ; He that 's Omnipotencies choice delight , Whom trembling Angels worship day and night ; He that the Saints above all Worlds do prize , In whom all worth and true enjoyment lies ; Shall he be sold at such a rate ? O fie ! Thou wilt repent it to Eternitie , That thou didst ever such a Bargain make : What ? Thirty Bits of cursed Silver take For th' Pearl of matchless price ; thou sorbid Sot ! Wilt thou be trading , when thou knowest not What 't is thou sell'st ? Fool , 't is a precious stone , The Indian Quarries yield not such an one , Worth more than Heaven & Earth . But it is gone ? So rich a Jewel lost ? — Go howl and cry ; Thou 'lt hang thy self ; next in Hell-torments fry . And who can pity thee ? I prethee who To such a Traytor will compassion show ? Now 't is too late thou dost begin to mourn ; Better ( vile wretch ) thou never hadst been born . Under incensed wrath , ah ! now he lies , Where flames torment , and Conscience terrifies . Be not offended , Sirs , I judg him not ; But his own Master's words can't be forgot , Who speaking of his sad and sinful fall , Doth him the S●● of black perdition call , And says that he is lost . Christ is the Judge , And to repeat his Sentence who can grudge ? But to proceed — how can my spirits hold ? I need Relief , my heart ( alas ) grows cold , Whilst I with wonder look on what 's behind , Soul-melting pity overwhelms my mind . Who can of such heart-breaking suff●rings hear , And not dissolve each Eye into a Tear ? But , ah ! methinks something doth intervene , The thought of which puts me to as much pain , As doth the sad , but useful Contemplation Of his unhappy happy bloody passion . Then let 's ret●●at , and to the Garden go , For in that place began his grievous woe : Before he doth with th' King of Terrors fight , Another King sets on him full of spight , Whose powr's great , by cursed usurpation , He domineers and rules o're every Nation ; He brings the Mighty down unto his feet , And makes them all with rigour to submit : The good , the bad , the wise , the old , the young , The rich , the poor , the beautiful , and strong , All that live , ore're liv'd , have worsted bin By this proud lofty one , whose name is SIN . A Bastard Devil of most monstrous Birth , Begot in Hell , by Satan first brought forth ; Already you have of his Malice heard , And how in wrath he never Mortal spar'd . A crafty Foe , who oftner steers his course In all his wars , by fraud than open force : 'T is he that keeps the Soul in Iron Chains , And robs her of all Sense ; lest those great pains She otherwise might feel , should make her cry To be deliver'd from his slavery ; Unless our Jesus doth this Foe destroy , The Soul he loves he never can enjoy . He had with him before oft a hard Duel , And worsted him , escaping all his cruel Attaques , but rallying now with other Foes He joyns , to lay on more impetuous blows . Well may we dread here an amazing Fight , For lo ! with him confederate in our sight The Wrath of God , most fearful to behold : Both these sad Enemies , with courage bold , Are making all the Head that e're they can Against this blessed Prince , the Son of Man. Oh! let our Souls be arm'd with courage bold , Whilst we this furious Battel do behold . Before the Fight begins , do you not hear How he doth cry unto his Father dear ; O let this Cup from me , Lord , pass away , If it be possible ; Let it , I pray , Pass from me , that of it I may not drink . Until this time he never seem'd to shrink From any pain , conflict , or suffering ; This Combat is , alas , a different thing , From what before he ever met withal ; From hence he did unto his Father call Once and again , repeating of his cry , It 'h sense of what was now approaching nigh . Some may at this 't is likely much admire , That our dear Saviour should so loud desire To be deliver'd from that bitter Cup , Which was prepared for him to drink up . It did not rise for his unwillingness ; But from the pain , the anguish , and distress 'T would bring him to : this humane Nature's weak From thence he might such supplications make . Ah! wrath Divine , what humane Soul can bea● ? But of Divinity he hath his share , Which doth again his fainting spirit chear . And such support he needs — Cast but an Eye , See how the Combatants with fury fly Upon each other ; What a Battel 's here , Enough to melt our Souls into a tear . Lo ! the first blow that Sin and Wrath doth give , It is the worst he ever did receive . Behold ! how frightfully grim Wrath doth frown ; Nay , more , the Prince seems by their strength cast down . Now Sin & Wrath upon him both do lie , Which makes him groan , and bitterly to cry , With panting breast , and half-expiring Breath , My Soul is sorrowful , ev'n unto Death . Can the great Prince of Earth and Heaven feel Such heavy strokes , as thus to make him reel ? The dismal weight of Sin this doth declare ; None but a JESVS ▪ could it fully bear . Happy are we , as the blest Prophet said , Our Help was upon One that 's mighty laid . Could man or Angel ev'r have born all this , And not have been cast down to th'deepst Abyss ? Nay of this mighty One , Saint Mark hath rais'd Our Wonder higher , He was sore amaz'd : Nay more than this , he fell upon the Ground : No Soul before such anguish ever found , To see the Lord of Life brought to the Earth , Under the pressure of God's heavy Wrath ; And that he suffer'd all this in our stead , May make our Souls to stand astonished ; Especially , if to these Trials we Shall add his great and bloody Agony , Wherein the sweat fell from him as he stood , In Crimson dy , like trickling drops of blood . Ah! precious Lord ! this work was very sore ; But still thy Love , and it s blest Vertue 's more ; Through all these Toils thou graspst at Victory , And Captive lead'st at last Captivity . If Sin that day had not receiv'd a fall , Grim Death and Hell had quickly swallow'd all The race of Man ; we all had been undone , No help , no hope , no life for any one ; Sin was condemn'd , it had a fatal blow , That now to Saints it little hurt can do . But to proceed , here I shall now relate Some things which very much do aggravate The sufferings which Christ in 's Soul indur'd , When he this Conquest for our Souls procur'd ; No greater sorrows did he ever know , Than those which then his Soul did undergo . Several Circumstances which demonstrate the Greatness of our Saviours sufferings in his Soul in the Garden . First . They did not seize him with the least surprize , From thence oft-times doth great Amazement rise Unto poor Mortals : we are not aware Oft-times what 's nigh , know nothing of the snare . But thus 't was not with the blest Prince of Light ; What can be hid from Great Jehovah's sight ? He knew full well what would upon him fall ; Yet when it came , so great , surpassing all Were th' Griefs he felt , he in amaze doth call Unto his Father dear most earnestly , If 't were his will to let that Cup pass by . Secondly . It was the very thing he came to do , And yet cry'd out in such sad sort ; O who Can then conceive what he did undergo ? He freely did his precious Life give up ; And yet he 's ready to refuse the Cup. He takes it ( as it were ) into his hand Most willingly , but presently doth stand Pausing a while : then puts it to his Lip , And after he had took one bitter sip , Looks up to Heav'n , and cryes , O may it be Thy will , dear God , this Cup might pass from me . Thirdly . He knew unless he drank it up , that we Must perish All to all Eternitie ; And that his coming would prove all in vain , If he refused for us to be slain ; And yet with sighs and groans how did he cry , In sense of wrath , and that extremity , Which he beheld would quickly overtake him , When once his blessed Father did forsake him ! Fourthly . The Angels which did there to him appear , Demonstrate plain how great his sorrows were : For like as one distressed , makes complaint , Quite tired out , and all his spirits faint , Needs to be strengthned by some faithful Friend : So God to him did Holy Angels send , For to relieve and comfort him that Day , When Sin and Wrath so heavy on him lay . Fifthly . But what 's Assistance from an Heavenly Host , To the great Power of the Holy Ghost ! Some little measure of the Spirit hath Caused blest Saints to triumph over Death . How have they sung with flames about their Ears , Contemning pains , regardless of all fears ? This Spirit rested on him bodily , Without measure ; and yet how doth he cry ! As scarce well knowing which way to bear up , Whilst he partakes of this most painful Cup. This greatly doth his suff'rings amplify To humane sense , if weighed seriously . Sixthly . O Lord ! what means these melting sighs and Tears ? Why is thy Soul amaz'd , why fill'd with Fears ? Ah! 't is enough to break our hearts to think Upon that bitter potion thou didst drink ; Thou knewst thy sorrows would be quickly o're , And then thou shouldst ne'r sigh nor suffer more ; 'T was from thy worth , both Wrath and Justice cryes , We are appeas'd with this thy Sacrifice . Might not the shortness of this Conflict yield Thee some Relief ? Besides thou knew'st the Field Thou shouldst obtain , the Conquest was thine own , And quickly too the Conflict would be gone . I' th midst of Wars , or anguish , Men indure , If any can them certainly assure , That in short time their Troubles will be over , They straight rouse up their spirits to recover , And patiently resolve to bear the smart , For this is like a Cordial to the Heart . All this thou knew'st , and more abundantly ; Yet Sins dire weight so heavily did lie , That with strong groans & horror thou didst cry . The Torments , Lord ! of Hell took hold on thee , Our Souls from that devouring Wrath to free . But why didst thou into a Garden go Thus to encounter with the hellish Foe ? Was it because there first began our woe ? Or , was it , Lord , to have us call to mind When we in Walks and Gardens pleasures find , What thou didst for us in a Garden bear , To take our Hearts from slitting pleasures here ? But stop , my Muse ! look back , and let us s●e What did succeed Judas his Treachery . O mind , what Joy's amongst th' Infernal Crew , In hopes of what is likely to ensue . Not once , but many times ? this makes me quake : We are undone , should he refuse to take Part now with us in this Extremity , When all we have and are at stake doth lie . To this Advice the Devils all consent , And call for Tyrant Death , who doth present His gastly face , and boldly do's demand , What 't was they would have him to take in hand ? Then soon Apollyon , King of Darkness , breaks Silence , and to this purpose gravely speaks . Apollyon . Dread King of Terrors , if thou stepst not in , Down goes our Hell-bred Monarchy of Sin. We now can walk the spacious Earth about , And have we Friend or Foe , we find him out . Where e're we see a person that 's upright , We seek his ruin with the greatest spight . When we by fraud or craft can't him intice To yield to Pride , or Lust , or any Vice , But that he 'l watch us with a wary Eye , And persevere in all true Piety ; Then on him do we bring outward distress , To make him lose , or leave his Holiness . Our Kingdom by this practice is made strong , Potent and large , and so has prosper'd long . But now thy help we need , for much we fear The downfal of our Kingdom draweth near . Upon the Earth there now appears in sight A mighty Foe , one call'd The Prince of Light. 〈…〉 And for what end should he from Heaven come , If not to execute on us that Doom Which Heav'n long since decreed ? To end which strife , We are resolv'd to take away his Life . Already he 's betray'd ; if things hit right , And then we 'l yield him up unto thy Might . For thy Assistance , Death , we do implore , Else to these mischiefs this will happen more , That Creature we so long have captivated , Will in her Pomp again be re-instated . The thoughts of which there 's none of us can bear , Speak , speak , pale Monarch ! for we long to hear What 's thy Advice ? Thou mighty art in pow'r , And canst , we know , whole Nations soon devour . The King of Terrors . Great Prince of Darkness , you must understand We are not wholly at your proud Command . For there 's a mighty Pow'r in Heaven high , Which you are subject to as well as I : 'T is true , from him I cannot say at all That I derive my strange Original ; Yet by his pleasure am circumscrib'd , And ' gainst his Will cannot be forc'd nor brib'd . Wherefore , if he this Prince of Light protect , In vain at him shall I my shafts direct . Besides , in this Exploit methinks I find Some strange foreboding ills possess my mind , As if engaging thus against your Foe , I should but hasten mine own overthrow . Take mine Advice then , meddle not at all ; Better sit still , you know , than rise to fall . 'T is true indeed , as you have well observ'd , Your threatned Judgment has been long deferr'd : But if your Execution-Day be come , You can't escape , but must abide your Doom . Prince of Darkness . Thou pale-fac'd Traytor ! shan't we have thy Aid ? Then all our Hellish Projects are betray'd . How oft have we stood by thee ; sent thee forth To do our will and pleasure on the Earth ? The first that ever thou hadst in thy hand , Committed was by me , at my Command , I caused Cain to slay his godly Brother ; And so taught thee how to bereave the Mother Of her most dear , of her most hopeful Son ; And shall not now my will in this be done ? 'T was I which did thy being to thee give : How many Subjects dost each day receive From me and mine ? who do in every Land Promote thy State , and lend their helping-Hand . Therefore consent , and show thy angry Brow , And make this Conqueror to thy Scepter bow , Yielding himself to thee , strike him with speed , And pierce his very Heart until it bleed . Then some dark Cave near the Earths Centre find , Where Light ne're pierc'd , nor Phoebus ever shin'd , There , there , the vanquisht Foe do thou retain Close Prisn'er with an Adamantine Chain . When e're thou strik'st , be sure strike home thy blow , Lest he revive and work our overthrow . Be bold , attempt , and let thy pow'r be known , Thy Glory of this Deed shall be thine own . King of Terrors . I must confess I have been often sent By Hellish means unto the Innocent . To satisfy your Envy , Pride , and Lust , Some thousands I have turn'd into the Dust . Yet never did I strike , but on Condition , As Heaven did permit , in my Commission . And though by Thee , and by that Monster , Sin , The Child of Hell , I first of all came in ; Yet am I not subservient still to thee , But bounded by Jehovah's own Decree : For had I wholly been at thy Command , Poor Job had fell before thy pow'rful hand . Where my dread Sovereign Lord do's give me charge , To stay my hand ( though my Commission 's large ) I must forbear ; But if he once permit , The Just , and the Unjust , alike I hit . Apollyon King of Darkness . Wilt thou eclipse my Glory and Renown ? Destroy my Pow'r , and tread my Kingdom down ? Fy Death ! for shame forbear thy Insolence , And do'nt dispute the Mandates of thy Prince . Strike ! I conjure thee ; do not vainly think 'T will be thy Int'rest from this work to shrink . That hand , that powerful hand that conquers me , If he prevail , at last will vanquish thee . Though now on Earth thou dost in triumph dwell , If he o'recome , he 'l cast thee down to Hell. Thou fro'n thy Monarchy shalt then be driven , And shalt abide in no place under Heaven . Thou that hast been a Conqueror heretofore , Shalt conquer'd be , and never conquer more . Ah! lend thy Hand , shew forth thy mighty pow'rs , 'T is for thy Int'rest , Death , as well as ours . If Arguments and Reason may convince Thee ; try thy weapons on this dangerous Prince . King of Terrors . Say , say no more . If you find things agree In order to his downfall , I will be His Executioner , do you not fear , I tremble at the thoughts of what I hear . Damned Spirits . Bravely resolv'd ! At last they all Reply'd , Swelling in Wrath , in Malice , Envy , Pride , Wee 'l now proceed , and craftily prepare All things in readiness to end this War. Apollyon . Though Judas has a party for our turn , Yet we have more to do e're we adjourn . If we should bring this Enterprise to pass , Yet when all 's done , I shall be where I was . We must seek out some persons to defame His so much honour'd and unblemish'd Name . He 's Just and Virtuous , and esteem'd so high , Who dares charge him with th' least Impurity ? Satan . At this an envious Devil strait jumpt in ; I 'le lead the people on , let me begin ; I 'le stir them up to Envy more and more , Such Envy that he shall not stand before . Belial . These are but sparkles from an hasty Fire , Which will for want of fuel soon expire . His Glory still encreases , ours decays . Words without Actions are but faint delays . The rarest Wit amongst us must look out , With wariness to bring this thing about . I 'le tell you what I newly have contriv'd : Let my Lord Lucifer , the King of Pride , Make one amongst their Rulers in the Seat Of seeming Justice ; Tell them they are Great And Prudent men , yea Learned ones likewise , And in their Breasts alone true Wisdom lies . Yea , tell them that the Soveraign Lord of Heaven To them the name of Gods on Earth hath given , Tell them both God and men have though it fit , That they like Gods should in this Grandeur sit ; And , answerable to this lofty station , The people have them in great veneration . Thus , when h' has put their Honours in a Heat , And swell'd them up with Pride and self-conceit , Tell them 't is much below their high Degree , That such a low inferiour Man as he Should be their Prince , or 〈◊〉 them bear sway , Who rather ought their 〈◊〉 to obey . Then , when the uncontrouled ●reath of Fame Has spread abroad the Glory of his Name , And fill'd each Eye and Ear with Admiration , Giving to him Applause and Veneration , Then let our envious Friend once more take's place , And sit as pale as Death in every Face ; And let him tell them , if they do not take Some speedy course , their Honours lie at stake ; He grows so famous in the peoples Eyes , They shortly will their Soveraignty despise . Satan . Nay , I can tell them yet another thing ; The people seek by force to make him King. Which if the Roman Pow'r should understand , They 'd quickly come and take away their Land. This sure will work , or other ways I 'le find ; Good Mariners can sail with every wind . Thus these Infernals seeking to prevent Their future , but deserved punishment , Far swifter than the lofty Eagle flies , Did set upon their Hellish enterprize . The King of Pride threw forth his poisonous Darts , Which did not miss to pierce the yielding Hearts Of those that sat at Stern , who should delight To do the thing that 's equal , just , and right : But disregarding great Jehovah's Laws , They sought ( poor Souls ) for popular Applause , Puft up with Pride , and swoln with vain Ambition ( That Tympany of th' Soul ) They had suspition That if the Prince of Light were once affected , They by the people soon should be rejected . For first they saw his Miracles were great , His Vertues rendred him still more compleat , And made him so illustriously to shine , He gain'd the Appellation of Divine . Nay , furthermore , they heard now some did sing , Hosanna in the Highest to the King Of Israel ! the fragrant Flower of Jess , The Root of David ; Oh! who can express The depth of Envy which in them did burn , With-raging flames , almost at every turn ? Close Consultation in their Courts appears , And i' th mean while strange Rumors fill their Ears . The Miracles which he before had wrought Into the minds of people fresh are brought , Those wond'rous things did much encrease the strife : He rass'd , said some , the Dead again to Life : Gave sight unto the Blind , who from their Birth Had never seen the Light that guilds the Earth : The Dumb , the Deaf , the Lepers , and the Lame , In all Distempers , whosoever came , Had perfect Cure in every Disease ; Nay , he could hush the Winds , and calm the Seas ; Could dispossess the black Infernal Rout , And cast whole Legions of fierce Devils out . Of five mean Barly loavs , and two small Fishes , He made above five thousand plenteous Dishes . Thus many talkt what he before had done , Grieving to think what now was coming on . His gracious words , and vertuous Life commended Him to the Multitude , but much offended Th' inraged Rulers ; yet his Innocence Was still so sure a Guard and strong defence , That they could not their wicked ends obtain . Yet from their malice would they not refrain . How often did they in clandestine way Endeavour their blood-thirsty hands to lay Upon this Sacred Prince ? yet still through fear The people would rise up , they did forbear . Sometimes they thought to trap him in his words , That Law & Justice then might draw their Swords And cut him off . And then again devise Another course , charg'd him with Blasphemies Against the God of Heaven , by which way They surely thought they might his Life betray . But never could they over him get pow'r Untill his time were come : Now , now 's their hour . The work must needs be carried on with speed , When Heaven and Hell about it are agreed . Though different ends in these great Agents are , Yet in the thing they both consenting were , That Christ should be of his dear Life depriv'd . Though Hell alone the guilty Act contriv'd , Yet God indeed from all Eternitie , Knowing what rage and curs'd malignity Would be in their base Hearts , resolved then He would permit and suffer these vile men , To bring his Purpose and Decree to pass , Which for our Good , and his own Glory was . CHAP. VIII . Shewing how the Lord Jesus died in the Sinner's stead . Such was his love , and yet the Soul an Enemy at that time to him , and hated him . A full discovery of Christ's bloody Passion , enough to make a heart of stone to melt . The Prince gives up the ghost . Death the King of Terrors , insults over Jesus , Prince of Light. Death is threatned with Death : shewing also what fear there was amongst the Devils , lest the Prince should rise again , and overcome Death . A second Council held in Hell : the Devils , tremble . Death subdued . Heathen Oracles cease . The Devil 's destroyed upon the Prince's resurrection , and put to open shame . Joy in Heaven . Angels sing . Saints rejoyce . The end of the First Part. BUT to proceed , Will you lift up your Eyes , And view the Rage of Hellish Enemies ? The final troubles of the Prince of Light Are coming on ▪ Behold a frightful sight ! A multitude with Clubs , and Swords , and Spears About his Sacred Person now appears . This wretched Rabble's come on a design , Which wounds and breaks this stony heart of mine To think upon 't ; behold , they are conducted By the grand Traitor , and by him instructed How to proceed on this great Enterprise , Which he by Hellish power did devise . Arm'd , as you heard , they seiz'd on him , as if He had indeed been some notorious Thief . Fond men ! If you this Prince's Nature knew , Your Weapons are too many , or too few . As Man , so meek , you need no rescue fear ; As God , so strong , he can in pieces tear A thousand Troops that should approach him near , Of which a present Instance did appear . Some little rays of his dread Deitie He caused to break forth , and suddenly They stagger'd , and fell backwards on the ground , That they might see he quickly could confound Them utterly , and lay them at his feet , But that he saw it better to submit Unto his Father's Will , and take the Cup Which was prepared for him to drink up . But they recov'ring strength , got up again , Regardless of all dread , and now amain Resume their purpose , and with wicked hands Take hold of him , w●o Heav'n & Earth Commands . He 's taken Prisoner , and strongly bound , Who in one moments time could quite confound send . The Universe , and all that him offend Down to Hell's bottom quick with vengeance Yet like a Lamb he 's to the slaughter led , And , as a Malefactor , suffered . Most dreadful sorrows did his Soul indure That peace and Joy for her he might procure ; To bring his purpose to an happy end , He manifests himself indeed a Friend , A bounteous Friend , who thinks his Life not dear , But freely lays it down , doth freely bear The stroke of Justice , that he might recover Her forfeit Life again . Oh! Sacred Lover ! Oh! Matchless Love and Grace ! Let every Eye Open its Sluces , draw its Fountains dry . If he for us such bitter sorrows felt , Then let the thoughts of his strong Passion melt Our sin-congealed hearts , our hearts of stone . What was the reason why this Sacred One Did bear all this ? Were not our sins the cause ? He suffers , but 't was we had broke the Laws . Is he betray'd to Death ? Weep o're his Herse , who only di'd our Death for to reverse . You Sin-sick Souls , think on his bloody Passion , And then take up this bitter Lamentation : Dear God! I sin'd , and did a Saviour need , And must the Lord of Life and Glory bleed ! Ah! must his dear and precious blood be spilt , To free me from my vile and horrid Guilt ? Didst thou , sweet Lord , my heavy burthen bear ? And shall not I lament , nor shed a Tear ? Shall not my hard and flinty heart dissolve , To think how nought but thy own blood could salve My fester'd wounds ? What heart is so condens'd , That cannot by these thoughts be influenc'd And mov'd unto remorse and great Contrition , I' th sense of the Lord Jesus's Crucifixion ▪ They hal'd him ( bound ) unto the High Priests Hall , Where Priests and Council did for witness call . They search'd about for such , but none could find , Who did agree together in one mind . They us'd him like a Thief , put him to shame , Who bore it with great patience , like a Lamb. They blindfold him in a disgraceful sort , And ignominiously made him their sport . They smote him on the face , pluckt off his hair , And bid him prophesy then who they were That did him strike , that so they might thereby His Office of a Prophet vilifie . His own dear Servants in this dismal Day Did him forsake , and from him fly away . They , they in whom his Soul took sweet delight , His cursed Foes did so amaze and fright , That they disown'd him too , and left him all To stand alone , or otherwise to fall . Yea , Peter , who would have his Lord confide In him above the rest , stoutly deny'd He ever knew him ; nay , and furthermore , To put it out of doubt , he curst and swore . Ah! What is man when God withdraws his hand ? A Peter then one moment cannot stand . This doubtless did add grief unto his Heart , To see his own Disciples to depart , And leave him thus in his Adversitie , When in their stead it was he came to die . He after this bore much rebuke and shame , Scoffs , blows , reproaches , stripes , oh who can name The many Cruelties he underwent Before his painful Death , and not lament ? They cru'lly smite him on his precious Cheeks , Which he with patience bears , and never seeks To free himself from this their Insolence , Although he knew his spotless Innocence . O gracious Lord ! how , how wast thou abus'd , Unjustly judg'd , and falsely too accus'd ? Accus'd as guilty of some grievous fact , Who thoughtst no Evil , none didst ever act ? No stain nor spot of sin was found in thee , Though thus thou suffer'st for Iniquity . The Injuries which thou that Night did'st bear , How great , my God! how numberless they were ? When he had past away that tedious Night , Early next morning they with Hellish spight , Like some great Malefactor , him present To Pontius Pilate : where with innocent And pleasant Countenance he then did stand , To know what 't was of him they did demand . Then with an humble Silence held his peace , Which made the sury of his Foes increase . Next was he unto wicked Herod sent , Who at his presence seemed much content , Hoping he might some Miracle behold , Because he had been of strange Wonders told . But he that knew the secrets of all Hearts , Who tries the Reins and views the inward parts , Knew well his curious , but presumptuous mind , Was only unto wickedness inclin'd . Christ Answer'd not when he lookt for Replies . Which made King Herod and his men despise Our precious Lord , the Prince of Peace , whilst he Became the pattern of Humilitie . Thus Sinners contradict , and dare reprove The Lord of Life , who quickly could remove The lofty from their Seats , and them confound ; But nought but Love and Mercy doth abound . This was the Day of his Humiliation , He 's first abas'd , then comes his Exaltation . But , oh ! that ever men should be so vile , To smite those Lips that never utter'd guile ! He at whose great Command the Seas were still , Is now commanded by each Tyrant's will. He●s sent to Herod , then sent back again Unto the Judgment-Seat ; But oh ! what pain Did he indure there by most wicked men , Pen What Heart can think , what Tongue express , what Can set it forth ? Their sacrilegious Hands Bound him about with strong and cruel bands : They mock'd and did deride him shamefully , And then aloud set up a cursed Cry , Hold , hold him fast , deliver Barabbas , Who a notorious Malefactor was . A Barabbas is now prefer'd before Him , whom the glorious Angels do adore . A Murderer shall spared , saved be , When JESVS shall be hanged on a Tree . With torturing whips they scourged him most sore , Until his flesh was dy'd with Purple Gore . O dreadful dismal Cup ! what heart can think On what he underwent , and 's flesh not shrink ? The Blood that once run through his sacred Veins , Is now let out by Soul-tormenting pains , And all the blushing Pavement gilds , not stains . Ah! don't you see how it fell trickling down , Yet unto him was no compassion shown . The Blood that issued forth from every wound , Descends in pearly drops unto the ground . Oh Earth ! that didst receive that holy Blood , Nor fruitful Nile , nor Tagus golden Blood Could ever yield like Vertue , or such good ; Ne●re such a stream did water thee before , Nor shall again refresh thee any more . Nor were these cruel barb'rous scourgings all That he endur'd in that remorsless Hall ; For after this they clothed him in scorn With Purple , when his flesh was lasht and torn , And in derision of his Princely State , Their impious hands a Crown of thorns did plate , Pressing it on his gracious Head with pain , Till Sacred Drops did issue forth again In ruful sort , as they had done before , Spreading his precious Neck and Face all o're . Thus like a Lamb amongst those Wolves he stood , From head to foot besprinkled o're with blood . His Kingly Office further to debase , ' Stead of the Scepter due to Judah's Race , They put a Reed in 's hand , then kneel before him , And in Derision feignedly adore him . Thus , thus did they the Sacred Prince abuse , Crying in scorn — All hail , King of the Jews : Then in Disdain they spit in 's his lovely Face . Could Devils offer God a worse Disgrace ? Oh depth of Love alone , that knows no bounds , To suffer such dire stripes , such mocks & wounds 'T was we that sin'd , 't was thou that sufferst shame , To free us from the guilt . Oh let thy Name Thy Sacred Name for ever honour'd be , Who thus wast us'd , to set poor Sinners free . But yet , alas ! these sufferings were not all , More bitter things did unto him befall . Off next they took the Robe , his own put on , And now as if their malice fresh begun , Not satisfy'd their God for to deride , They loud cry'd out , Let him be Crucify'd . His Blood they thirst for . Pilate gives consent , Though Conscience told him he was Innocent , And had deserved neither Death nor Bands , Yet up he gives him to the Rabbles hands . He knew of malice they had brought him thither , Yet he and they at last combine together 'T imbrew their guilty hands in guiltless Blood , Who never did them harm , but always good . Rather than Pilate will displease the Jews , Hee 'l stifle Conscience , utterly refuse All Admonitions ; though his bosom Friend A timely warning unto him did send , Uses Intreaties , urges Arguments , But nothing would prevail , nothing prevents Their wicked purpose . Sentence being past , Unto his Execution now they hast . Though he was wounded very much before , His flesh , his Virgin flesh , with stripes made sore , Yet they upon his Martyr'd shoulders lay His heavy Cross ; till fainting by the way By reason of th' intolerable pain His bleeding wounds procured , they constrain A Country-man of Cyrene ( who did pass Along that way ) to bear his pond'rous Cross . And coming up to dismal Golgotha , Without remorse of Conscience , dread , or awe , They still persist in putting him to Death , A Death the worst that e're stopt humane Breath ; The cruel Death o●th Cross , matchless for pain , And by God's Curse most liable to shame . To cause the Just to die was crueltie , But Crucifixion's more than 't is to die . Prodigious Rage ! strange metamorphos'd mind ! What ? kill the Lord , who was to you so kind ! What was his Crime ? what his so great offence ? That not contented to remove him hence By violent Death , but you must look about Whereby to find exquisite torments out ? The vilest wretch that ever did draw breath , Or in the strictest sense deserved Death , Could never meet with more severitie From barb'rous Foes and brutish Tyranny . He meets with no compassion , every heart , And every hand is set to throw a Dart. So far from shame in this their villany , They chuse for time to act the Tragedy , Their chiefest Feast , when to Jerusalem From every part thousands of people came ; Then , then they chose this cursed work to do . That he the greater shame might undergo . When Priest and Pilate finisht had their Court. Dear Jesus must be fetcht to make them sport . And now behold ( if yet thy delug'd Eyes Can stay to see so sad a Sacrifice ) Behold him lift up on the cursed Tree . Expos'd to Torture , Death , and Infamy . His Arms spread wide , as ready to imbrace His bitter'st Foes , if they 'd accept his Grace ; Quite through each hand & foot sharp nails they drive , And fix him there to wait for Death alive . Hanging betwixt two Thieves , Numbred among Transgressors by the giddy partial Throng : For passers-by did rail on him with scorn , Wagging their heads , who ought rather to mourn . With taunts and scoffs the vulgar him abuse , Prompted by the Chief Priest , and barb'rous Jews . And when he thirsts through his excessive pains , Behold what favour at their hands he gains ; All they afford to quench his drought withal , Was Vinegar , mixed with bitter Gall. Was ever such a perfect hatred known ? No Dram of pity , but all malice shown . He that for them had Water turn'd to Wine , And shown his Pow'r and Charity Divine ; Now Wine , nor Water now could be allow'd T' asswage his thirst from this ungrateful Croud : But into 's tender side they thrust a Spear , From whence there came both blood & water clear . Thus hand , and foot , and head , and every part , They pierce and wound , for to encrease his smart . Ah! see that stream wch from his Heart-blood flows , The precious Balm and Cure of all our woes ! Each pious Soul , which truly doth believe , It s Soveraign Vertue freely may receive . One drop of that most Sacred Blood is worth Ten thousand Thrones & Kingdoms of the Earth . When you by Sin do see your selves undone , Think on that Blood which from his Side did run . Those cordial Drops apply'd unto thy heart , Will heal thy Soul , and cleanse thy inward part . Ah! canst thou of Christ's dismal passion hear , And not dissolve thy Soul into a Tear ? But to return — There 's something still behind , Which makes strange meltings in my grieved mind , That 's worse than all the rest , oh hear his moan , And how his poor distressed Soul doth groan ! His Father hides his face , that gracious Eye Casts forth an angry frown , which made him cry ( After he had these bitter torments felt From cruel hands , and found his Soul to melt , His spirits fail , and wounded heart to break ) Why , why , my God ? Oh why dost thou forsake Me in this needful hour ? Hard is the case When thou , my God , from me shalt hide thy face . My Servants who forsook me , are but Dust , Poor flesh and blood , alas ! what stay , what trust Is there in man ? the best of men are frail ; Such as conside in them , their strength will fail . But , ah ! My Trust , my Hope , my Confidence , Thou , thou that art my Rock and safe Defence , Even thou , my God! O thou , O thou hast left me , And this at last has of all Peace bereft me . Whilst Souls can see their Interest in their God , They can bear up under the sharpest Rod : But when thy face is hid , as 't is from me , They sink , they die , they die Eternally . Thus , thus the Prince of Peace in sore distress , His bitter moan doth unto God express . Great depths of sorrow did oppress his Soul , When his sad portion thus he did condole . He saw himself forsaken and forlorn , When in our stead this anguish great was born . That which was due for our Iniquity , Did heavy on our gracious Saviour lie . For Justice spar'd not , but laid on her Hand , Whilst in the room and stead he seeks to stand Of the poor Soul , he came from Heaven to save ; Justice , alas ! will the last farthing have . The torments Saints have born's another thing From what befel their Soveraign Lord & King. His Spirit 's gracious , great , magnanimous , Yet ne're was any Soul distressed thus . That much renowned holy Martyr , Stephen , He had so glorious a prospect from Heaven , As fill'd his Soul brim-full of Consolation , And by that means with joy he bore his passion . Should I attempt to walk the spacious Field Of instances , how many would it yield , Where flames of Fire were like to Beds of Roses Through Heav'nly Rays , wch gloriously composes Their spirits so , that they in Triumph sing , When half-consum'd in Fire , they felt no sting . God smiles , and Heav'n appears so clear & bright , All fears and terrors were extinguisht quite . But he who for our sakes his Life laid down , Is forc'd to bear his Father's angry frown ; And in our stead he felt his Indignation , The bitterest part of all his bitter Passion . How heavy is that stroke , how sharp that Rod , That 's lifted up by men , laid on by God ? When Heav'n and Earth , and Hell do all agree To lay on stripes with greatst severitie ? That grief , that pain , that anguish must be sore ; And yet all this for us blest Jesus bore . Who that beholds Heav'ns glorious lamp of Light When in his strength , obscur'd from our sight By the dark body of the pale-fac'd Moon , Making black shades of Night appear at Noon , But would conclude from thence the Sun were gone , And had forsaken quite our Horizon ? And yet we know he 's but eclips'd a while , And soon will lend the World another smile ; Disperse those shades that counterfeited Night , And fill the Earth again with splendor bright . Lo , thus our Sun in his Celestial Sphear Is near his setting , yet but lend your Ear Unto the Voice , th' amazing Voice of Heaven , You 'l find an universal notice given Unto the world when this bright Sun went down , Heav'ns lightfoot Herauld quickly makes it known . Christ lies a bleeding , nailed on the Tree , And now the universal World shall see Heaven act a part in this black Tragedy , The Worlds great Eye , the natural Sun , whose Rays Each day throughout the Universe displays From East to West , from North to South , his face Visiting and refreshing every place , No sooner doth he spy the Prince near dead , But straightway he withdraws his blushing Head. That horrid sight bright Sol abhor'd to see , And hides his face from Noon till after Three . At Three Christ's matchless Torments made him cry , Eli , Eli , lama sabachthani . Then was the Temple Vail rent quite asunder , The earth did shake , the rocks did roar like thunder , The Clouds grew thick , and such as scatter'd were , Conjoin'd to darken all the Hemisphear . Thus for three hours Darkness great remain'd , All hearts now tremble , every spirit 's pain'd . Th' Astronomers , who starry motions trace , And read Earth's wonders in Heav'ns various face , ( Eusebius , and other Authors write ) Were much amaz'd at that unusual sight ; Their Learning could no natural Causes spy , Nor give a Reason of that Prodigie . The Moon being then at full , just opposite , Could not in Natures course eclipse Sol's Light. 'T was supernatural what he suffered , And that was it which fill'd them all with dread . Some smote their breasts , whilst others in confusion Drew from the premises this just Conclusion , Either the God of Nature suffers now ( When Sol in Sables muffles thus his brow ) Or the whole frame o' th World in a short space , Will be dissolv'd and end its painful Race . These dreadful things which then did come to pass , Do fully prove He the Messiah was . And many when they saw those Wonders done , Cry'd out indeed he was God's only Son. Had not this obvious been to every sight A real thing , with what great ease then might The Foes of Christ and Christianity , Detected all as horrid Forgery ? But matt'r of Fact being so very clear , The Jews and Heathens thereby silenc'd were . Thus he yields up at last his painful breath , And for a while lay conquered by Death . Conquer'd , said I ! forbear my lavish Muse , Recall that word , and be not so profuse . What , shall we say , The Lord of Life is dead ? 'T is but a slumber , he 's not conquered . He only for a while Retreat hath made , To bring his Foes into an Ambuscade , And soon will rise more gloriously Array'd . Thus did the Glory of the World lay down His precious Life , to purchase a rich Crown Of Life and Glory for his Spouse , whom he Found under Wrath , condemn'd eternally , Who had receiv'd that Sentence full of Ire , Goe , go thou Wretch into eternal Fire . But he has bail'd her from Hell's gaping Jaws , And satisfy'd Justice's strictest Laws By this his Death , where he in her stead stood , And ransom'd her even with his dearest Blood. But hark , my Muse ! What Triumph dost thou hear ? What Voice is that hoarse sounding in mine Ear ? 'T is Death , doubtless 't is Death that ghastly King , Who over Christ doth now insulting sing ; Now he has got him down , I prethee hear How he o're him doth vaunt and domineer . The King of Terror's boasting Triumph over Christ whilst he lay in the Grave . King of Terrors . What am I ? or from whence ? For though I be , Yet know I not my self ; nor why to me The mightiest Monarchs bend . I rule , I raign , And am the High and Lofty's Soveraign . All tremble at the thoughts of my grim face , They look , they run , yet cannot find a place To hide themselves . My Powr's very great , Yet know I not who set me in this Seat. There 's none that live , have liv'd , or ever may , But I o're them an awful Scepter sway . But , oh ! what kind of subject have I here ? A Subject , t' whom no Monarch is a Peer ; Ah! how I smile to see 't ; I 'le never fear Being worsted now . Alas ! dost thou submit ? Art thou likewise brought down unto my feet ? Who 's able my dread Power to withstand ; Since thou canst not escape my pow'rful hand ? Now I have seiz'd thee , be assur'd that I Will keep thee down , for ever thou shalt lie In the dark Regions of eternal Night . Lo ! here , proud Mortals , an amasing sight ! What can't I do , since he that made the Day , By my strong hand is turned into clay ? If thou can'st not thy self from me deliver , The hope of Creature-man is gone for ever . None out of these close Regions can repair , Nor re-salute again the ambient Air. I never did so great a Conquest gain , O what a mighty Monarch I have slain ! Now , now let me be crown'd victoriously ! For what is done , which none could do but I. Who dares my Triumphs lessen or defer , Since I am now a perfect Conquerour ? Here , here , Great Prince , with me in this dark Cell My Captive thou with other Kings shalt dwell . Prince of Light. Thou proud Imperious Tyrant , prethee hear ; Don't boast too soon , nor vainly domineer . A feeble Warriour may the Field obtain , When his strong Foe is willing to be slain . My Life , proud Death , thou didst not take away By any strength of thine : for I did lay It freely down , as God did me command , This made me yield my self into thy hand . King of Terrors . I 'le not contend , let that be so or not , I have thee safe in my Dominions got ; And e're thou do return , I 'le make thee know What pow'r I have , what 't is that I can do . My Prisoner thou art , and here shalt lie In these dark Cells unto Eternitie , Whilst worms on thy most lovely flesh are fed , And with Corruption thou art covered . Prince of Light. Stay , stay , pale Death , that thou canst nev'r do , For I must not the least Corruption know . King of Terrors . Strange speech ! who 's this ? or how can this thing be ? What 's in the Grave shall not Corruption see ? Though with rich Spices thou imbalm'd dost lie , Old hoary Time shall make thee putrify . Kings fortifi'd by Lead and Searcloth's aid , In precious heaps of fragrant Odours laid , To stench and rottenness I soon betray'd . None ever into these low Vaults do come , Who can escape that sad and dismal doom , Of being turned into Dust ; — I will Thy mouth with filthy putrefaction fill . The holiest man I e're depriv'd of breath , I turned into loathsom stinking Earth . And dost thou think thou shalt escape this fate ? No , thou must share of all my Subjects state . Prince of Light. Is 't fit I should be threatned thus by thee ? Shall Death prevail and triumph over me ? Dost know , grim Tyrant , who 't is thou treadst down ? I am thy lawful Prince , and thou shalt own My Soveraignty ; thou must , O Death , submit , And yield thy self , as conquer'd at my feet . On me thou shalt not have thy proud desire ; No sooner shall three Days and Nights expire , But I will make thy bonds and chains to fly , And thereby spoil thy Principality . But for thy insolence this thou shalt gain , To be thy self , o're-thrown , vanquisht and slain . The tidings which I bring will make thee quake , For I resolve on thee Revenge to take . O Death , I 'le be thy Death , 't is even so , Thy utter ruin , and great overthrow Is near at hand ; I 'le rouse up from the Grave , And make the stone to fly that 's on the Cave . Let Hell and Devils all combine to do What 's in their pow'r to save thee from this blow , I mind it not ; I 'le tear and rend them all , And cause them with great vengeance down to fall . Captivity a Captive I will take , And him a slave and Captive ever make . The Devils fearing what would come to pass , Great consternation straight amongst them was . Their Chief amaz'd , with envious horror cryes , And to the rest with hast himself applies . Lucifer . Dominions , Pow'rs of the Infernal Host ! Awake , attempt with speed , or all is lost . Death's like to lose our great and hop'd for prey , Secure him fast , more Chains upon him lay . Harklare there not strange tremblings under ground Mixt with a cry , enough for to confound All the whole Host of this amased Lake , Fear seizes me , I quiver , oh , I quake . What shall we do ? make speed , let him not rise . Help , Satan ! help , canst thou no way devise To hold him under ground ? now , now , or never , I● he awake , we are undone for ever . Should be the cords of Death to pieces burst , Our 〈…〉 will far exceed the first . 〈…〉 all the hellish Fiends do stand Aga●● 〈…〉 each holding up his hand ; Bew●●●ing 〈◊〉 sad fates , their hearts grow cold , With thoughts of what they fear'd they should behold , Which was the Resurrection from the Dead Of him who for poor Mortals suffered . Belzebub he cryes out to Abaddon , Ah! what a day is this ! all will be gone . Satan doth gnash his teeth , perplext in mind , Because they could no more Inventions find Their Kingdom to support , cryes out , alas , We never were before in such a case ! Apollyon . Ah! what a dismal day , Great Lords , is here ! The Grave doth o'pe , that sight doth just appear Of which you talk , of which you stand in fear . Now all our hopes , and expectation 's gone . Ah! who is it has rould away the stone ? All proves in vain that ever we have done . We must our selves in Chains of darkness lie , And be tormented to Eternitie . Now from the Earth fresh Light doth gild the skies Thick darkness vanishes ; awake , arise , Ye Mortals , and with joy open your Eyes ; Behold the morning of that long'd for Day ; The Grave doth o'pe , whilst Devils fly away To hide themselves , but cannot find a place , For Vengeance hastens after them apace . The first Day of the week is now come in , The Glorious Prince has made an end of Sin. See how he rouses up from the dark Grave , The Soul from thence , from Sin and Hell to save . Ah! how the damned Spirits cry and houl , Their fearful fall with anguish to condole . Hell's Principalities are spoiled quite , And all infernal Pow'rs put to flight . See what an open show is made of them , And how great JESVS doth their Pride contemn . See how he doth triumph over them all , He 's on his back who gave the Soul its fall . See Death 's by Death destroy'd ; a wond'rous sight , Which doth the hearts of Angels much delight . They p●y into , and wonder at this thing , Accomplisht thus by our victorious King. How like a sneaking , conquer'd , spoiled Foe , That 's quite o●recome and brought to utter woe , Doth Satan look . Ah , see the fatal Rout , And how the ●rince doth drag these Dogs about , He makes a show of them ; Come , take a view O' th conquer'd , bloody , baffled Hellish Crew . What a victorious Conqueror is here ? What Victor may with this great Prince compare ? All Warriours you admir'd heretofore , Let them not be so much as thought on more . CHSIST JESVS he is risen from the Dead , Sin , Wrath , Death , Hell , Devils , and all are fled . This glorious Conquest o're th' infernal crew , Is yet more plain by that which doth insue . Some passages from ancient Records show The truth of this their final overthrow . Upon this rising of the Prince of Light , The Heathen Oracles were silenc●d quite . Although their Priests and Prophets cry and call , Henceforth they 'r dumb , and answer not at all . Which Accident and unexpected change Amaz'd them all ; 't was so prodigious strange , It made them look about to find the cause Of such their silence and surprising pause . Surely , saith Plutarch , they are either dead , Or else Wise men are risen in their stead , Which in these days diviner Secrets know , That Oracles before were wont to show . Yet he knew better things , and did deny . That Spirits either could wax old , or die . Some higher Reason therefore must find out E're he resolve this sense-confounding doubt . Had he conver'sd with John , he might have known By whom , and how those Gods were overthrown . Christ was reveal'd ( saith he ) unto this End , That he the works of every Hellish Fiend Might bring to nought , destroy and ruine quite , Confining them to their eternal Night . That this is truth , from Authors of their own Might be made good , and evidently shown ; Sharp Juvenal * to speak it out is pleas'd , All Oracles at Delphos now are ceas'd . And lofty Lucan long since did complain That they their Deities invok'd in vain , The Gods ( saith he , † ) by whom this Empire stood Are from their empty Temples now remov'd . Their Altars too they have abandon'd quite , And left the places of their old delight . But with one instance more I may conclude , Though I indeed might urge a multitude ; 'T is that which Plutarch doth affirm , and I Esteem above what e're Antiquity Hath left recorded , or most curious Eyes Can view in best approved Histories , Relating to the matter we have stated , Which follows thus , as 't is by him related . About the period of Tiberius's Raign Who at Christ's Death was Rome's proud Soveraign Strange hideous Cries , shriekings and howlings be Heard with amazement , in the Grecian Sea , Complaining that their great God Pan was fled , From whence great Con●●ernations followed . No sooner did the louder Trump of Fame This news of their great Pan ●s Retreat proclaim , But it was brought unto the Emperours Ears , And unto him a certain Truth appears . Who being startled at the strange Relation , Falls with his Wisemen into Consultation ; Who sought by Magick to resolve the doubt : Which all their Art and Skill could not find out . Yet Christians in those days could quickly spy The way to open the whole Mysterie . Comparing times , they found this strange Relation Did just fall out upon Christ's Death and Passion ; And then concluded straightway b● the ●all Of their great Pan , which signifieth All ; All Spirits by Christ's Death were so afflicted , Their utter Ruin thereby was p●●●icted . Yea others of their own Recon●● still do Confirm the truth of this their overthrow . How one of them constrain'd sometime before By God himself , their fall did thus deplore : " An Hebrew Child that shall be born , will be " The final downfal of our Dignity . " All our usurpt Dominions by that Child " Shall come to nought , and utterly be spoil'd . " He strikes us dumb , and nonplus's our Art , " Henceforth in vain no further Questions start , " But sad and silent from our Shrines depart . Thus God doth force Devils sometimes to speak , That which doth much against their Int'rest make . But stay , my Muse ; the Cherubs chant again , O listen to this more melodious strain . The glorious Angels do sweet Triumphs sing , Upon the Conquests of our Heav'nly King ; They clap their wings , and leap for joy to see This total Rout and happy Victorie . Shall Heav'n rejoyce , and more concerned Earth Not sing aloud Jehovah's praises forth ? O happy Day , blest hour , the best of all Poor Mortals ever saw since Adam's fall ; Christ of a truth is risen from the Grave , No Pow'rs of Hell could keep him in the Cave . Yet are there some in these in these last evil days Deny that he from Death himself did raise . The Jews also , with their Forefathers , say , 'T was a Deceit ; for he was stoln away Whilst drousy Soldiers fell into a sleep , Who the Sepulchre had a charge to keep . A thing themselves , no doubt , could not believe , But was forg'd by the Devil , to deceive And blind mens Eyes , who wanted that inspection They might have had touching his Resurrection . 'T was the last game the Devil could devise , To hinder Christ's most glorious Enterprise . They knew that if his Resurrection were Received for a truth , no hope was there , But all that they had done , it tumble must : So the last Evil would exceed the first . But if they had believ'd it , certainly The Souldiers had with great'st severity Been punished , for being so remiss , About a thing so weighty as was this . Besides , were they asleep , how could they tell What things there came to pass , or what befell ? Or , if awake , why did they not prevent Those men who came with such a strong intent ? And can one think , if the Disciples durst Attempt that thing , they should have stript him first ? Would they not take the body in the cloaths , Lest e're they 'd done , the Sould'ers should have rose , And caught them doing it ? and then be sure Great sufferings for it they must endure . Nay , had these men been guilty of such evils , They 'd been no better than seducing Devils , The worst of Mortals : and how was it then That God should own and witness to such men , By aiding them ? Would Heavens Pow'r have gone To prove a Cheat , when Miracles were done ? Again , they were of such Integrity , As none could brand with the least infamy . And they 'i th face of Foes , without least dread Declare that he was risen from the Dead ; That they convers'd with him full forty days , Whilst he instructed them in all his ways , Before he did ascend . And then agen , In Galilee at once five hundred men Saw him with joy , and in their witness gave , That he indeed was risen from the Grave . Here stop again , my Pen , Time calls away , Upon this Theme thou must no longer stay ; Leave them to perish , let them fall and die , That this blest Resurrection do deny . Shall God , his Saints , and Angels , witness bear Unto this thing , and yet shall Mortals dare To call the same in question , or deny What is confirm'd by such Authority ? No , firm as Earth , or Heav'ns more stable poles , Let this great Truth be fixt in pious Souls . Without it Faith 's a Fancy , and the best Of men more wretched than the vilest Beast . But now , awake my Muse , no longer slumber The Day doth dawn , and joys which none can number Are rushing in upon the Prince of Light ; This sorrow 's gone , nought now but Glory bright Shines forth in him ; now is he rais'd on high , Far out o' th reach of all malignity . Nor men nor Devils can annoy him more , He 's safely landed on the long'd-for shore . Go Turtles , go , whilst thousand Joys betide The glorious Bridegroom and his purchas'd Bride . That Sun is risen who will ne're go down , Who will his Spouse with light of Glory crown . But where 's the Soul ! O where , alas , is she , For whom he dy'd and hung upon the Tree ? What greeting ? O what Joy , when they do meet , There will abound ! the thoughts thereof are sweet . He that was Dead is come to Life again , And ever shall in bliss Eternal raign . Thrice happy is that Soul which he hath chose To be his Love , his Dove , his Sharon's Rose . But where is she , and what is her Estate ? For nothing of her we have heard of late . Doth she not wait ? doth she not long to see His lovely Face , and to embraced be In his dear Arms ? O do'nt she greatly crave One sight of him , one visit more to have ? Doth not her Soul dissolve then into tears , With thoughts of him who freed her from all fears ? Read the next Part , and you will quickly find The Fruit of Sin , and nature of the mind That is corrupt , and fill'd with carnal Love , How nothing can those vile Affections move ; Oh how unkind to Christ do Sinners prove ! The End of the First Book . Behind this Curtain 〈◊〉 suppose to be such Glory ▪ which 〈…〉 can see Besides , the Day being 〈…〉 too , If wee 〈…〉 yet more 〈◊〉 dare not 〈◊〉 see Death and Devils , sin & World cast down Whilst Heaven doth the glorious Victor crow● 〈…〉 BOOK II. The Glorious Lover . A Divine POEM . CHAP. I. Shewing how Christ renews his Suit again and again , which is done either by the ministration of the Gospel or by his various Providences , and yet the Soul refuses to receive him . THUS have you heard a Sacred Story told , Fill'd full of Wonders , Wonders , which unfold Such depths of Wisdom , depths of Grace and Love , Which none can comprehend , it is above The reach of men ; no knowledg is so high That can conceive of it ; nay , Angels pray Into this thing , this Myst'ry is so deep , It all the glorious Seraphims doth keep In holy admiration , they 'r amaz'd To see how all the Attributes are rais'd In equal Glory , and do sweetly shine In their own proper Sphere , alike divine . Here by diviner Art you all may find What was in our great God's eternal mind , Before the Earth's foundation long was laid , Or e're bright Sol his glorious beams display'd , Respecting Man , whom he foresaw would fall , And bring his Soul thereby into sad thral : Here may you with much ease and joy espy The great result of the blest Trinity . In that eternal Council held above , About the Soul , the object of Christ's Love. Here also , here 's a proof of true affection , And how to love from hence let 's take direction . Who ever had or shew'd such love as he , Who for his Love was nailed to the Tree ? But , hark ! some do enquire , they , long to hear What is become of th' Soul he loves so dear ? Lo , from the Grave he 's come , he looks about , He searches every place to find her out . What is the fled ! and where ? in what strange Is●● Of 〈◊〉 and darkness lurks she all this while ? Good Reader , urge me not , I 'le let thee hear That which may melt thy Soul into a tear . Excuse my Pen for what its lines shall speak . Such Marble hearts as cannot melt , must break . To leave off here , I 'm sure it is not fit , Nor would I write what you would have unwrit . But since it doth upon the Soul reflect , It matters not how much we do detect The folly which doth in the Sinner lie , When Soveraign Grace exalted is thereby . My Heart and Pen seem both to be at strife , To paint unkindness forth unto the life . Wilt Thou , who dost the Muses aid , afford Divine assistance , that each pow'rful word May rend a heart at least , and every line Turn Kingdoms and whole Nations into brine ▪ Of their own tears ? teach me , O Lord , the skil T' extract the spirit of grief , O let my Quil , Like Moses Rod , make Adamants to fly , That tears may gush like Rivers from each eye . How can it once be thought that such a Friend , Who loveth thus , doth thus his love commend , And in such sort so strangely condescend , Should when all 's done by her contemned be , Though he 's most high , and she of base degree ? The grand design , the end and reason why This Prince from Heaven came , was scourg'd , did die , Was to redeem the Soul , and so endeavour To get her love , and marry her for ever , As is before declar'd . But will you hear How things are carry'd , how they manag'd are ? The time is come , you 'l find , by what ensues That this great Lord his Suit a-fresh renews . When Sacred Love runs thus with greatest force , What pity is 't ought should disturb its course ? How can the Soul refuse to entertain A Lover , which for her with shame was slain ? But stop again , my Muse , thou must give o're , The Prince is come , lo he is at her door . Jesus Prince of Light. Most precious Soul ! I now am come again , Behold 't is I , who for thee have been slain . How is 't with thee , hast thou not heard the news , What for thy sake I suffer'd by the Jews ? That through a Sea of blood , and sorrows great , I now am come with bowels to intreat Thee to embrace the offer I present . And , first of all , with tears do thou repent That ever thou hast entertained Sin , That has to me so very bitter bin . Soul. Repent ! This is a melancholly strain ; It suits with such whose lives are fill'd with pain , And guilty are of some notorious crime , Whose glass is near run out , whose precious time Draws to an end ; 't is good for such indeed To look about them , and repent with speed : But thus 't is not with me , I know no sorrow I 'le wave that work , I 'le wave it till to morrow ; To morrow , I mean , till some fitter season : I see no cause , alas , I know no reason To hark to thoughts that may disturb my peace , When joys abound , and sweat delights increase . Repent ! of what strange kind of voice shall I Amazed stand , yet can no danger ' spy . JESVS . No reason why ! Ah Soul , art still so blind , Wounded from head to foot , and canst thou find No ground of grief , no cause to lay to heart Thy horrid guilt , nor yet the bitter smart Which I indur'd for thee , to prevent Severer Wrath , severer punishment , And dost not savour this sweet word , Repent ? 'T is well there 's room , a call , a season fit ; There 's thousand Souls who are denied it . Dar'st , dar'st adventure still to live in Sin ? What , crucifie thy dying Lord agin ! Were not my pangs sufficient ? must I bleed Afresh ? O must thy sinful pleasures feed Upon my torments ? and augment the story Of the sad passion of the Lord of Glory ? Is there no pity in thee ? what , no remorse Within thy breast ? Seek , seek a firm divorce Betwixt thy self and Sin ; do thy endeavour To break that league , depart , depart for ever . Did I not suffer to dissolve the knot Between thee and all Lust ? and wilt thou not Regard me now , but entertain my Foe ? What , cruel unto me , and thy self too ! I prethee , Soul , bethink thy self , and yield , And let thy Lovers for my sake be kill'd ; Ah , let them die , who if they live , will be Thy death at last , who have bin death to me . Soul. Thos● joys are sweet , which do delight my heart ; Ah! how can I and sinful Objects part ? Must gainful Lusts , and those which honour's yield , At once be put to th' Sword ? And those be kill'd Which so much pleasure unto me afford ? How can it be ? alas , it is too hard : The thoughts of it's a perfect death to me ; Lord , say no more , I cannot yield to thee . Jesus . Ah! Didst thou know , poor Soul , what 't is to sin , And how my Soul for it has tortur'd bin , Thou wouldst revenged be on it , I 'm sure , And a divorcement speedily procure . Or , didst thou know what grief it is to me To be contemned and despis'd by thee ; Such churlish Answers wouldst thou not return To him , whose soul fervent love do's burn To thee , poor wretch , and only for thy good , 'T is that I seek , and sought with tears of blood . Once more I ask thy love , I cannot leave thee , Until my everlasting Arms receive thee . Soul. If I may have those pleasures which delight me , Whose amorous glances sweetly do invite me To love them dear , who stollen have my heart , J am contented thou shouldst have some part Of my affection : Worldly joy is sweet , And I resolve to take some part of it . Jesus . Ungrateful Soul ! did I not wholly give My self for thee ? and shall I now receive A piece of thine , nay but a little part , That have deserved more than a whole heart : 'T is all the heart , or none ; do'st think it fit Sin and the Devil should have part of it ? Would any Lover such strange love receive , To be contented that his Spouse should have , Some other Suiters , and to them should cleave ? What sayst , deceived Soul ? why standst thou mute ? Disclose thy inward thoughts , and grant my Suit. O speak ! or , if thy doubtful mind be bent To silence , let that silence be consent . If thou wilt grant me that whole heart of thine ; We 'l exchange hearts , I 'le give thee all of mine . She look'd about , she mus'd , she paus'd a while , Whilst he on her cast forth an Heav'nly smile , Sweet rays of Glory glanced from his Eye , Enough to ravish all the standers-by ; So great a lustre from his garments shone , It dazl'd all weak eyes to look upon . Like as the Sun his glorious beams displays , Dispersing every way his sparkling rays , When in his strength & splendor bright doth shine , So glister'd forth his Glory all Divine . Ne're such a beauty carnal eyes beheld . Ah! one sweet sight of him has wholly fill'd The greatest Soul that liv'd , and there is still Enough in him millions of Hearts to fill . And none but Him alone can satisfie The Soul of Man , the Soul-enlightned eye . But stay and hear the Answer which is given By the deceived Soul. O let the Heaven And Earth astonish'd stand , whilst stubborn she Deny'd his Suit , will not persuaded be To o'pe her door , who longs to enter in , To fill her Soul with joy , destroy her sin . Soul. Strange 't is to me such beauty should be there ! What , so amazing glorious , none so fair ! When I no loveliness in him can see The World , and outward pleasures , seem to me More rare and spriteful , far the better choice ; Such things I like : but for this Lover's voice , His Face and Favour I ca'nt so esteem , Nor can I leave all things for love of him . Therefore be gone , and cease thy suit ; for I Have fixt my mind elswhere , my heart and eye Is set on that which outward eyes can see . Lord , let me not be troubl'd more with thee . O stay , my Muse ! reach me an Iron Pen , T● engrave this on the marble hearts of men . Let Sinners look within , then let them read Themselves ungrateful , blind , and dark indeed . Would not each Soul conclude this Creature were Besides her self , or else deserv'd to bear The great'st contempt , and pity'd be by none , That bids such a dear Lover to be gone ? How oft has he by precious motives try'd The Soul from sin and evil to divide , And make her too obdurat heart relent , And take such ways as Wisdom do's invent ? His Passions , Sighs and Tears are ready still , As the officious agents of his Will , To work her to a sence of her estate : But she 's ( alas ) so dark and desperate , That his sweet voice , of so divine a strain , So moving , mov'd her , but seems all in vain . He sighs for her , he knows her sad distress , He asks her love , but still without success . Ah Sinners ! view your rocky hearts , and then Smite on your breasts , lament , and read agen . The glorious Lord his love 's so strange , so great , He knows not how to think of a retreat . His soul is griev'd , yet takes not her denial , But makes a new Essay , another Trial. Jesus . Did , did I love thee from Eternity ? And my celestial Kingdom leave for thee ? Did I Man's humane nature freely take ? Did I my bed in a poor Manger make ? Did I engage the cruel'st of all Foes ? Did I from men and Devils meet with blows ? Did I such kind of tortures undergoe Which men nor Angels can't conceive or know ? Did Wrath pursue , and Justice fall on me ? And did I bear it all for love to thee ? Ah! did I sweat great drops of Sacred Blood , Until the ground was sprinkled where I stood ? And were my feet and hands nail'd to the Tree , Whilst my dear Father hid his Face from me ? Have I with joy , delight , and chearful heart Indur'd all this excessive pain and smart , And out of precious love to thee I bore ? And must I still be kept out of thy door ? Shall , shall I leave thee then , and take my flight Into some foreign Land , and let the Night Of dismal darkness be thy lot for ever , Where direful Wrath all graceless souls do sever From all sweet shines of my Eternal Face , That thou mayst there bewail with shame thy case ? When shades of frightful darkness thee do cover , Thou wilt condole the loss of such a Lover ; Must I be gone , must I my farewel take And leave thee to thy self ? my heart doth ake To think upon thy state , when I do leave thee ; Far rather would I have these Arms receive thee . What , slight a Saviour thus , a Friend indeed , An early Friend , a Friend , who chose to bleed For thee , and in thy stead , that so thereby He might enjoy thee to Eternitie ! Farewel , false Soul , I bid thee now adieu ; Take what will follow , dread what will insue . Grief , sorrows , sickness and a troubled mind , Will thee pursue , until thou com'st to find A changed heart ; and vengeance do's allot Ruin to those thou lov'st , who love thee not . I 'le kill them all who have insnar'd thy heart , Before from thee for ever I depart . Ah! how my Soul with a tempestuous tide Of tears is overwhelm'd , whilst I 'm deny'd My Suit by thee ! my passions overflow To see thee slight me , and my passion too : What , tread me underfoot ! whilst vanity , And worldly joys , are Jewels in thine eye ! As if best good , and sweet'st content lay hid In that gay fruit , which is alone forbid . He woo's , the Soul says no ; he still replies ; He sweetly sues , she wickedly denies . He woos afresh , she answers with disdain , I cannot love , but he intreats again . At last he leaves her , and his Suit adjourns ; He views the Soul , and griev'd , away returns : He bids farewel , and yet he bids it so , As if he knew not how to take her No. He bids farewel , but 't is as if delay Did promise better farewels , than his stay . He now withdraws , but 't is with a design His absence might her heart the more incline To th' love and liking of him , or to see What by some other means perform'd may be . As Lovers often times by rules of Art Devise new ways to gain upon the heart Of such they love , to bring them to their bow ; Like things sometimes doth Jesus also do . T' incline the Sinners heart , he hides his face , And brings them into a distressed case . He lays them on sick beds , for to discover The worth and need of such a Sacred Lover . Poor Sinners , ponder well what you do read , And mind those thoughts which woo you to take heed How you neglect & slights the day of Grace , Or to base lust and vain delights give place . Now sickness comes , & Death begins to fright her , And 't is no marvel if the Lord do slight her . Her drousy Conscience also now awakes ; Alas , she startl'd much , she weeps , she quakes , She crys out for a Christ , but non's in sight , And all her other Lovers fail her quite . She yields , she loves , but with a servile heart , When other Lovers slight her and depart . She loves thee not , Lord Christ , for what thou art , But what thou hast : and should she spared be , She 'd shew her love to Sin , more than to thee . No sooner the sad Soul her state laments , But bowels mov'd in Jesus , he relents . In her afflictions , he 's afflicted too , And can't be long e're he 'l compassions shew . He sent relief , he eas'd her of her pain , And rais'd her up to former health again . But as 't was hinted , so it came to pass , The wretched Soul proves vile as ere she was . Affliction will not bring to Jesus's feet , Unless great Pow'r do go along with it . The Soul 's like Phar'oh : crys when smitten sore ; Then , then for Christ , and O'twill sin no more ! But when rais'd up , and has sweet health restor'd , It cleavs to Sin afrecsh , forgets the Lord. But the affections of the Prince of Peace Abated not , but rather did increase . His love and patience both alike shine forth , To ' stonishment of all who live on Earth . And that he might obtain the Soul at last , His Servants call'd and sent away in hast To recommend his love , and in his stead To o'pe those precious Glories , which lie hid To her and to all those who carnal be : Alas ! they ca'nt behold , they cannot see Those high perfections which in Jesus are , Nor can they think his beauty is so rare , Exceeding all conception , all compare . Dear Reader , prethee mark what here insues Mind , mind the Arguments this man dos use To move the Soul to tears of true contrition , Fetch'd from Christ's love , and from her lost condition . Theologue . By Jesus sent ! by such a Prince as he ! Ah! 't is a work too great , too high for me . What glory , Lord , hast thou conferr'd on those Thou do'st imploy , thy secrets to disclose ! What! be a Spokesman for a Prince so great , To represent his Love , and to entreat Poor Sinners in his stead , to entertain His Sacred Person ! Lord , I 'le try again ( Since thou command'st me forth ) what may be done ; Thou bidst me go , my duty is to run . Did Abraham's Servant readily comply With his Command with great'st fidelity ? And shall I be unfaithful unto thee ? No , Lord , I will not ; do but strengthen me , Prosper my way , and let me have success , That I with him thy Sacred Name may bless ; And how shall I , poor nothing I , rejoice To see the Soul , thy Spouse , thy Father's choice . What next thy love 's so sweet , Lord , unto me , Than to bring in poor Sinners unto thee ? CHAP. II. Shewing the evil of Sin , and how compar'd . HAIL , precious Soul ! once glorious , noble born , But now debas'd , defil'd , in garments torn ; Nay , naked quite , yet mindst it not at all ; Thy wounds do stink , and Vipers in them crawl . So many sins of which thou guilty art , So many Serpents cleave unto thy heart . What●s Sin ? is 't not a frightful Cockatrice ? No Serpent like the Serpent called Vice. And dost thou love to play with such a thing ? Ah fool ! take heed , view , view its poisonous sting , Brute Beast by Natur 's instinct are aware Of the gilt bait and sence-beguiling snare , Though it seems ne'r so sweet , or ne'r so fair . And art thou such a fool to hug a Snake , And in thy breast such great provision make , That it may harbour there both day and night ? Ah! Couldst thou see , or hadst a little sight , 'T would soon appear a very loath'd delight . No evil like the evil called Sin , Which thou dost love , which thou tak'st pleasure in . For what is Sin , is 't not a deadly evil , The filthy spawn and off-spring of the Devil ? And is thy mind on folly wholly bent ? What , love the Devils odious excrement ! Shall that which is the superstuity Of naughtiness , be lovely in thine Eye ? What , dost thou value Christ , and all he hath Not worth vain joys and pleasures on the Earth ? Has he so much esteemed thee ? and must Thou value him less than a cursed Lust ? Dost thou more good in that soul Brat espy , Than is in all the glorious Trinitie ? That which men judge is best , they strive to chuse , Things of the smallest value they refuse . O wretched Soul ! what thoughts dost thou retain Of thy dear Lord and blessed Soveraign ? Come , view thy choice , see how deprav'd thou art In judgment , will , affection , thy whole heart Is so corrupt , defiled , and impure , Thou canst not Christ , nor Godliness indure . Again , what 's Sin ? is 't not a trait'rous Foe , A Traytor unto God , and Rebel too ? It first of all against him took up Arms , And made his Angels fall by its false charms . Nought is so contrary to God as that , Nor more the perfect object of his hate . The Devil was God's Creature , good at first ; 'T was sin that made him hateful and accurst . Sin ne'r was good , its essence is impure ; Evil at first , so now , so will indure . And darest thou , O Soul , conceal this Foe ? Nay , hide him in thy house , and also show Such deared love to him , as to delight In his base company both day and night ? Nay , sport and play , and merry be with him , What Gods dos hate and loath , dost thou esteem ? Dost not , O Soul , deserve for this to die ? What greater crime , what greater enmity Canst thou be guilty of , or canst thou show , Than thus to harbour God's most traitrous Foe ? The chiefest room he can always command , Whilst my dear Master at thy door must stand , And can't one look , nor one sweet smile obtain , Who is thy Saviour , and thy Soveraign . What 's Sin ? a thing that 's worser than the Devil . Sin made him so , sin is a thing so evil , 'T is worse than Hell , it dug that horrid pit , 'T is sin that casts all Sinners into it . No lake of Fire , no Tophet had there bin For souls of Men nor Devils , but through sin : 'T is that which lays them there heap upon heap , Sin was the cause 't was made so large and deep . Sin is the fuel that augments Hell-fire ; Wer 't not for sin , Hell-flames would soon expire . And wilt thou dandle sin still on thy knee ? Wilt make a mock of it ? wilt jolly be ? Wilt sin and say , alas ! I am in sport ? Ah! see thy folly , ere thou pay'st dear for 't . Is sin God's foe ? and is it so to thee ? Then part with sin , break that affinitie : Dissolve the knot with speed , do thy endeavour ; Which will destroy thee otherwise for ever . Nay , what is Sin ? it is a Leprosy : When Scripture so compares it , may not I Call it a sickness , or a loathsom sore , That quite covers the Soul , and spreads all o're , Like to an Ulcer , or infectious Biles , That do corrupt , that poisons and defiles The Soul afflicted , and all others too That dwell with him , or have with him to do ? Oh how do men fly from the Pestilence ? And wilt not thou learn wisdom Soul , from thence ? Sin is a plague that kills eternally All souls of men , unless they swiftly fly To Jesus Christ , no Med'cine will do good , Nor heal this plague , but this Physicians Blood. What blindness is there then in thy base heart ? 'T is not the plague , th' Physician must depart : Thou shutst the door , wilt not let him come in Whose purpose is to heal the plague of sin . Nay , what is sin ? 't is poison in a Cup , That 's gilt without , and men do drink it up Most earnestly , with joy , and much delight , Being pleasant to the carnal appetite . Sin 's s●cet to him whose soul is out of taste , But long , alas , its sweetness will not last . Sin 's sweet to th' flesh that dos it dearly love , But to the Spirit it dos poison prove . Hast , hast thou suck'd this deadly poison in , And dost not see thy vital parts begin To swell ? art poison'd , Soul , look , look about To get an Antidote to work it out , Before it is too late . The poison 's strong , Don't stay a day , twelve hours is too long . One dram of Grace mixt with repenting tears , The grace of perfect love , that casts out fears , Mixt with that Faith , which kills all unbelief , Took down with speed , will ease thee of thy grief , Will purge thy soul , and work by vomit well , And all vile dregs of venom 't wil expel . Unless thou vomit up each dreg , be sure No hope of life ; one sin will Death procure Unto thy soul . Repentance is not right , Till sin , nay , every sin 's forsaken quite . Not only left , but , as a poisonous Cup , They greatly loath what e're they vomit up . No evil like the evil called Sin , Which thou dost love , which thou tak'st pleasure in . Again , what 's sin ? it is an horrid Thief , Or a Deceiver ; nay , it is the chief Or grandest Cheater too that e're was known , He has rob'd thousands ; nay , there is but one That lives , or e're has liv'd , but rob'd have bin By this great Thief , by this Deceiver , SIN . No petty Padder , his ambitious Eye Doth search about , he subtilly does spy Into the place where all the Jewels lie . The first he seizes is the Jewel Time. He 〈◊〉 robs each Soul of all their prime And chiefest days , which mercy doth afford , Which should be dedicated to the Lord. And more then this , not one good thing they have , But them of it does this curst Thief deceive . Sweet Gospel Grace , nay and the Gospel too , And all that glory which they also do Confer on us , Souls are deceiv'd hereby , And yet they know it not , they don't espy The way it works , it 's done so secretly . Sin robs the soul of its sweet Jewel Peace , And in its room do's grief and anguish place . Who ever doth this grievous loss sustain , Can't have it made up unto him again By Treasures of all Kingdoms here on Earth , No valuing it , no knowing of its worth . Another thing this Thief has in his Eye , And lays his Fingers on , then by and by Doth bear away , it is the Jewel , Soul , A loss which mortals ever shall condole . For had a man ten thousand worlds to lose : The loss of them far better had he chose , Than lose his soul , why would you think it strange ? What shall a man for 's soul give in exchange ? There 's one rich Jewel more , and 't is the chief That is aim'd at by Satan and this Thief , Ah! 't is a thing more worth than all the rest : How , how can then the value be exprest ? It is a precious Stone that shines so bright , It doth the heart of the great God delight . He loves it dear , 't is that his eye 's upon , And nought he prizes like this precious Stone . This Stone , poor Soul , he offers unto thee , What sayst thou to 't , canst thou no beauty see , No worth in that which God accounts so rare ? Strange ' t is ! shall I the cause of it declare ? Sin blinds thine eyes , and dos beguile thee so , Thou for a Pepple lets this Jewel go . This stone ( know thou ) is the Pearl of great price , Let not this base Deceiver thee entice To slight dear JESVS : wilt be such a fool , To lose thy time , thy Christ , peace , and thy soul ? Be thou more wise , and more considerate , Thou dost , alas , thy pleasures over-rate . Let 's go to th' ballance , prethee , Soul , let 's weigh The Pearl of price ; make hast , and quickly lay Into the scales , the flesh , and loads of pleasure ; For honour , all the acts of mighty Cesar , And cast whole mines in too , whole mines of treasure ! Add world to world , then heap a thousand more , And throw them in , if thou canst find such store ; And see which ballance of them is too light ; Lo it is done , and thine 's such under-weight , It seems as if thy scale was empty quite . Let 's take the Pearl out , and then le ts put in An airy bubble ; now let 's weigh agin . See , see , fond Soul , thy scale aloft dos fly , There 's nothing in 't , 't is less than vanity . What folly was 't to make the first compare ? What weigh the world with Christ ! no need is there To run that parallel , thou now mayst find Thy self deceiv'd , thou labour'st for the wind . For sin 's compos'd of nought save subtil wiles , It fawn's and flatters , and betrays by smiles . It 's like a Panther , or a Crocodil , It seems to love , and promises no ill ; It hides its sting , seems harmless , as the Dove , It hugs the Soul , it hates , when vow 's tru'st love . It plays the Tyrant most by gilded pills , It secretly insnares the Soul it kills . Sin 's promises they all deceitful be , Does promise wealth , but pay us poverty : Does promise honour , but dos pay us shame ; And quite bereaves a man of his good name . Does promise pleasure , but does pay us sorrow ; Does promise Life to day , pays Death to morrow . No evil like to th' evil called Sin , Which thou dost love , which thou tak'st pleasure in . Again , what 's Sin ? a second Dalilah , Which in the bosom lies , does tempt and draw The Soul to yield unto its cursed ways , And resteth not until it quite betrays It's Life into the proud Philistines hands , Who take and bind it with base churlish bands , Nay , and most cruelly puts out its eyes , Makes it grind in their Mill. Devils devise All this , and more then this , when they do get The poor deluded Soul into their net . Lastly , what 's Sin ? read thou the former Part Of this small Book , O view the bitter smart Thy Saviour bore , it pierc'd his very heart . Think thou upon his bloudy Agony , 'T is that opes best its hellish mysterie , And shews the venom which in it dos lie . No evil like the evil called Sin , Which thou dost love , and tak'st such pleasure in . Had evil man's fool-hardiness extended No further than himself , and there had ended , 'T were not so much , but O! I do espy Another is much injured thereby , Ten thousand times more excellent in worth : For the great God , who form'd the Heav'n & Earth , Doth look upon himself as wrong'd thereby , For he that sins , doth little less than fly I' th very face of his blest Majesty . And when the Son of Glory hither came , O how was he exposed unto shame ! It brought his Sacred Person in disgrace , When Sinners vile spat in his Heavn'ly face . They taunt him with base terms ; and being bound They scourged him ; he bled : but the worst wound Was in his Soul , occasioned by Sin ; And thou thereby woundst him most sore agin . O wilt thou paddle in the pure stream Of precious Bloud ! contemn it ! O extream And hideous Monster ! dost thou hug the Knife Which wounded him , yea took away his Life , And will let out thy blood , though now it be Delighted in , and loved much by thee ? Of Wonders strange , and Prodigies that are Amazing unto all who of them bear , None can come nigh , or be compar'd to this , A Prodigie of Prodigies it is . Of Love and Lover , ne'r the like was known , Nor was the like Ingratitude e're shown . The one doth love beyond all admiration , And suffer'd things beyond humane relation . And he a King , but she a filthy brute , A beggar vile , and yet denies his Suit ! Question . From whence is it ? O why will she not close With this great Lord ? how can she still oppose His oft-repeated proffers ? how , not yet ! Yield unto him ? pray what 's the cause of it ? Answer . 'T is not in her own power to dispose Her self in marriage : also here are those Who dwell with her , and her Relations be , Who spoil the match , or the affinitie , Which otherwise in all appearance might Be throughly made with Jesus Prince of Light. Two proud Relations loftily stand off , Who urge her to reject him with a scoff . The one is Will , a very churlish piece , Who all along for Sin and Satan is . The other's Judgment , once most grave and wise , But now with Will both cursed Enemies ; To God and Christ true Piety oppose , And lead the Soul with evil ways to close . 'T is they who must dispose of her , if she E're yield to Christ his dearest Spouse to be . But Sin has so by craft corrupted them , And drawn them to its party , they contemn This glorious Lover , and will not consent The Soul should yield to him , or should repent , And so break off with other Lovers , who She yet doth love , and loth is to for-go . Besides them , in her house doth also dwell An Enemy call'd Old-man , known full well To be a grand and horrid Instrument , To keep the Soul from granting her consent . O! he 's the cause of all the inward strife , And hates the thoughts she should become his Wife . And will prevent it , if he can find out Meet ways and means to bring the same about . Nay such a Foe this Old-man is indeed , That till he 's slain by th' Spirit , or does bleed , Or weakned in his power , ne'r will she With the Lord Christ firmly united be . Slight wounds wo'nt do , he must be slain out-right , Such is his rage , his subtilty and spite Against this happy match ; till he 's near dead , It cannot be in truth accomplished . Therefore expect to hear of his black doom , Before the sweet espousal Day doth come . There 's also yet another Inmate , I Perceive dwells in her house ( which by and by You 'l hear much of ) who all her secrets knows , And can her very inward thoughts disclose , His name is Conscience , whose Power 's so great , That in her house he hath a Regal Seat. These three Allies by Old-man so corrupted , Have all along the business interrupted , They naturally are opposite to Grace , And are far more inclined to give place To sensual Objects , and the Prince o' th Night , And so betray the Soul , for want of light , Into their hands , of whom you heard before , Who secretly design for ever-more To take away her life , and quite undo her , Whilst flatteringly they promise peace unto her ; The Soul 's deprav'd and captivated so , It chuses Evil , and lets Jesus go , The chiefest good , and takes the chiefest evil , Being by nature acted by the Devil . This well consider'd , may the cause discover Why she denies to entertain this Lover . The Soul is dead , and cannot see , nor hear , 'T is sensless as a stone ; a stone can bear The greatest weight , and neither break , nor melt : Souls dead to God , ne'r love-sick passions felt Unto this day ; nor can they love , until They are convinc'd of sin and all the ill They have committed ' gainst his holy Will. Being sensible hereof , then with strong cryes They fly to God for salve to o'pe their Eys ; The Eys affect the Heart , when thou canst see Christ will be dear , and not till then to thee . The Conscience first is always wrought upon , Which never is effectually done , But by the Spirits Pow'r and operation , Which sets it equally against transgression . But lest I should be tedious , I 'le forbear , Craving attention to what follows here . CHAP. III. Shewing Christ's Heavenly and admirable Beauty , Riches , Bounty , Power , and Wisdom . Theologue . WILT thou be cruel to so dear a Friend ? Upon thy self 't will fall , poor Soul , i th' end . Did not Rebeck● yiel'd , and chuse to go With Abram's servant ? and wilt thou say no ? What was an Isaac unto him , whom I Desire thee to fix thy tender Eye Upon ? was Isaac fair and wealthy too ? Or was he great ? Ah Soul ! will such things do ? If beauty , wealth , or honour thou dost prize , I do present one now before thine Eys , That is the Object , this alone is he ; None , none like him did ever mortals see . He is all fair , in him 's not one ill feature , Ten thousand times more fair than any Creature That lives , or ever lived on the Earth , His Beauty so amazingly shines forth ; Angelick Nature is enamor'd so , They love him dearly , and admire him too . His Head is like unto the purest Gold , His curled Tresses lovely to behold , And such a brightness sparkles from his Eys , As when Aurora gilds the Morning skies . And though so bright , yet lovely like the Doves , Charming all hearts , where r●●is diviner Loves , Look on his beauteous Cheeks , and thou 'lt espy The Rose of Sharon deckt in Royaltie . His smiling Lips , his speech , and words so sweet , That all delights and joy in them do meet ; Which tends at once to ravish ear and sight , And to a kiss all heavenly Souls invite . The Image of his Father 's in his face ; His inward parts excel , he 's full of grace . If Heaven and Earth can make a rare Complexion , Without a spot , or the least imperfection , Here , here it is , it in this Prince doth shine , He 's altogether lovely , all Divine . 1. His Beauty is so much desirable , No Souls that see it any ways are able For to withstand the influ'nce of the same ; They 'r so enamour'd with it , they proclaim There 's none like him in Earth , nor Heav'n above ; It draws their hearts , and makes them fall in love Immediately , so that they cannot stay From following him one minute of a day . The Flock is left , the Herd , and fishing Net , As soon as e're the Soul its Eye doth set Upon his face , or of it takes a view , They 'l cleave to him , whatever doth insue . 2. Christ is the Spring , or the Original Of earthly beauty , and Celestial . That Beauty which in glorious Angels shine , Or is in Creatures natural , or Divine , It flows from him : O it is he doth grace The mind with glorious Beauty , as the face . 3. Christ's Beauty 's chast , most pure , and without snares , Not like to other's , which oft unawares , Like Josephs , most treacherously betrays Poor wanton Souls , and leads them to the pit , Before they are aware , or think of it ! Here may'st thou look , and love , and take thy 〈◊〉 ( Yea every one who hath a heart , a will ) Whose sweetness ne'r will glut , furfeit , or 〈◊〉 4. His Beauty 's real , 't is no glistering 〈◊〉 That suits vain Sinners , this affects the Saint . The painted face pleases the carnal ●y● , But none but Saints through faith can this espy That 's a vain show , but this a precious thing , In sight of which Celestial joy doth spring 5. This Beauty fills , and fully satisfies . The hearts of all who have enlightned Eyes He that sees Christ , doth say , Lord , now I have What e're I long●d to see , no more I crave , I have enough , my heart and I are fill'd , Which was not so before , whilst I behold Things with a sensual heart and outward eye . There 's nothing here , save Christ , can satisfie That precious Soul , which lieth in thy breast ; Reject him , and ne'r look for peace nor rest . 6. Christ's Beauty●s hidden , 't is so 〈◊〉 ; No glimmerings of it can appear at all To carnal Souls . This is the cause why he Is thus deny'd and slighted still by thee 7. There 's one thing more which I'l● to thee impart , Touching Christ's Beauty , by diviner . 〈◊〉 , He doth transmit his beauty unto those Who are deform'd , as soon as e're they close With him in truth , in a contract of love , He all their homely features doth remove . Oh! he can make those lovely , very fair , Who ne'r so filthy , ne'r so ugly are . 8. This Beauty fadeth not , 't will not decay . 'T will be as rare to morrow as to day . Not like to that , which as a fading flower , Ev'n now shines bright , but wither'd in an hour . Riches of Christ . Or , is thy heart on Riches set ? know then , Christ is more rich than all the sons of Men. The Father hath to him all fulness given In Earth beneath , and all that is in Heaven . All Kingdoms of the world they are his own , Whether inhabited , or yet unknown . He 's heir of all things , and the time is near When he will make his Right most plain appear . All Potentates his Tenants are at will ; And such who wast his goods , or govern ill , Account must give to him , and then will find What 't is to bear to him a treach'rous mind . Christ's glorious Riches are discovered Yet further unto thee ; for all are fed By him alone that on the Earth ●'reliv'd , Both food and clothes they all from him receiv'd , And still receive ; 't is at his proper charge They are maintain'd , as might be shew'n at large . I 'le only give a hint or two at things , His Treasures far surmount all Earthly Kings . He has paid all the debts of every one That clos'd with him . O do but think upon This very thing , and wisely then account To what a sum this payment will amount : Suppose each Soul ten thousand Talents were In debt to God : some little time we 'l spare To cast it up . 'T is done , and lo 't is found Eighteen hundred sev'nty five thousand pound . And less than that what sinners ow'd that 's clear'd , As often-times , I doubt not , you have hear'd . What did they altogether , think you , owe ? Who 's able to account it ? who can show The quantity of that great debt , which he Paid at one single payment on the Tree ? The quality too of his Riches are So great in worth , O so transcendent rare , Their Nature Men nor Angels can declare . No other Coin would with God's Justice go , To satisfie for debts which Sinners owe. Nay the whole World , nor yet ten thousand more , Could not discount one farthing of that score , But had Christ's worth and Riches only bin Sufficient to discharge from debts of Sin , And had he not more Treasure to bestow On such who do believe , or truly do Cleave unto him , it might be thought to be A lessening of his vast Treasurie . But 't is not so ; for he enriches all , Who are discharged from sin's bitter thral . None comes to him , nor ever came , but they Receive , besides such sums that very day They are espous'd , that holy Truth relates , They●r made more rich than earthly Potentates . A golden Chain about their necks he places , And them with Rings , and precious Jewels , graces . And clothes them also in rich Robes of state , Whose sparkling glory far exceeds the plate Of beaten Gold ; nay Ophir's Treasury , And all the Wealth which in both Indies lie , Must not compared be ; alas , they can't Equal in worth the Robes of one poor Saint . He Heirs also doth make them every one Of a most glorious Kingdom , and a Crown He doth assure them that they shall obtain , And when they come to age , for ever raign With him triumphantly , and tread down those Who were their Enemies , or did oppose Their rising up to such great Dignity . Or treated them on Earth with cruelty . He 's rich in every thing , no good is found , No wealth nor worth , but all in Christ abound . Few in all kind of Riches do exceed : But there 's in him whatever Sinners need . Ca●t but a look , O view this Treasury , Riches of Life , Love , Pardon , all dos lie , Laid up in Christ , in him t is hid , for those Who do with him in true affection close . These Riches do enrich the Soul of Man , Which earthly Riches never did , nor can . Nay prethee hark to me , I 'le tell thee more , Although Christ has paid off our former score , He han●t consum'd one farthing of his store . Though he has made some millions rich and high , He hath with him such a redundancy Of glorious Riches , that let come who will , Their Treasuries with substance he can fill . The Sun is not more full of precious Light , Whose sparkling rays do dazle mortals sight ; Nor is the great , the vast and mighty Sea More fill'd with water than ( in truth ) is he With Grace and Riches , yea of every kind : Which if thou close with him , and dost not find To be a truth ( Soul ) then let me obtain Reproach from all , yea an eternal shame . Christ's Riches are so great , St. Paul knew well No tongue could set them forth , no Angels tell Th' nature of them , they unsearchable be ; Men may find out the bottom of the Sea , As soon as they can learn or comprehend How rich Christ is , who is thy dearest Friend . Nay , more than this , his Riches are so stable , Moths can't corrupt them , nor can Thieves be able To rob us of them . Nay , yet further-more , He that hath them , what e're comes , can't be poor . His Riches can't be spent , his Treasury Cannot exhausted be , nor yet drawn dry . These Riches will rejoyce thee , make thee glad , Revive thy heart ; and God will never add Sorrow with them whilst thou dost live on earth ; They 'l quiet thee , and fill thy Soul with mirth ; They 'l be a breast of such sweet Consolation , That when all other dwellers in the Nation Shall be perplext through loss of earthly gain , Thou shalt be satisfied , and remain In perfect peace ; nought shall distress thy mind , When they shall nought , save horrid anguish find . Though Gold and Silver will not satisfie The Soul of Man , yet this I do espy , The loss of them , and other earthly things , It grief and sorrow to the Spirit brings . And so uncertain are things of the world , Though here to night , e're morning all are hurl●d Away from him who now possession hath ; Like to a bubble are all things on Earth . He that on wordly Riches sets his mind , Strives to take hold on shadows , and the wind . But if Christ's Riches once thou dost obtain , The loss of them thou never shalt sustain , Nor will they leave thee when thou com'st to die , But cleave unto , and thee accompanie Beyond the Grave , ev'n to Eternitie . What dost thou say ? canst make a better choice Than close with Christ ? O hearken to his voice , And don 't with fraud the proffer made to thee , If any good thou dost in Riches see . Christ's Bounty . What sayest thou ? what hast thou in thine eye ? Will not Christ's Riches move thee ? then I 'le try To gain thee by some other property . He 's bountiful , and of a generous heart , Most free and noble , ready to impart What e're he hath unto the Soul he loves . O see how his Heroick Spirit moves In him , whose generous , whose bounteous hand , Holds forth to thee what e're thou canst demand . 'T is thine for asking ; do but speak the word , Thou hast it done . O! none like this dear Lord , Some mens great Riches seem to overflow , Who do a base ignoble Spirit show . They treasure up their bags , lay heap on heap , Yet with a narrow covetous spir't keep All from the poor : Nay their own Wives can get . But now and then a little in a fit ; In a good mood sometimes perchance they 'l be Kind unto them , though but unfreely free . But Christ's rich Bounty does to all extend , He stretches forth his hand to Foe and Friend . Refined Gold , Eye-salve , and Rayments white , Ev'n all choice things for profit and delight ; Sweet Frankincense , Spicknard , Calamas fine , Myrrh , Saffron , with all choice of spiced Wine , He freely gives to all : O come who will , He 'l bid you welcome , and your Treasures fill . O what doth he then to his Friends impart , Unto his Spouse , the Soul who has his heart ? Come , eat , O Friends , and drink abundantly , Beloved ones , 't was for your sakes that I This Banquet made . There 's nought ( says he ) too good For those that I have purchas'd with my blood . Take Grace and Glory ; all I have I give you , And to my self I will e're long receive you . Ask , that your joy may now be full : for I Can't any thing that 's good your souls deny . The Soveraign Power and Dignity of Christ . What can I now do more , if still thou art Resolved to deny Jesus thy heart ? If Beauty will not move thee to incline To close with him , who longs till he is thine : Strange ! Beauty oft prevails great Conquests gains , Like to a mighty Victor , binds in chains Those wch would not by other means e're yield . Such is the nature of his pow'rful Shield , Triumphantly it has obtain'd the Field . No standing out against its piercing Darts , It hath a secret way to wound those hearts , Whose constitution leads them naturally To steer that course , and on it cast an Eye To search the sweet , which Fancy says doth lye Hid in the same . For human Beauty's vain , Which some have sacrific'd their lives , to gain . But Christ's sweet Beauty is a real thing , And doth substantial joys and pleasures bring ; Such pleasures also which will still abide For evermore , like Rivers by thy side . Shall Beauty which is spotless , without slain , Nor Riches neither , sweet Imbraces gain ; Nor generous Bounty , win thy purer love ? Then let Ambition thy affections move . Is Greatness barren quite of solid joys ? Are all her Merchandize but empty toys ? If it be earthly , 't is an Airy thing , Though 't were to be a Spouse unto a King. But let it not be so look●d on by thee To be espous'd to that great Majestie , From whom alone true Honour dos descend , This Greatness lasting perfect , ne'r will end . Come , Soul , let us most seriously now pry Into Christ's Pow'r and regal Soveraignty , And next let me his glorious Pow'r show By which he works , and all great things can do . Some have a Pow'r whereby they can command , But to accomplish things do want a hand : But Christ in both excels , 't is he alone Hath regal Pow'r ; and what he will have done He can effect i' th twinkling of an eye , Though all combine against him far and nigh . He 's over Angels , ( as thou heardst before ) They gladly him do rev'rence , and adore . The Head o' th Church makes Laws , and governs it , According as he sees 't is best and fit . His regal Pow'r also doth descend , And over all the Devils doth extend . The Keys of Hell and Death to him are given ; 'T is he alone can shut and open Heaven . Power to Rule , to command , to forbid , To punish , or deliver , they 'r all hid In him alone ; 't is he can bind or loose ; To damn or save , 't is all as he doth chuse . He 's King of Kings , all mighty men below To him their Princely Crowns & Kingdoms owe. Yea such an universal Monarch's he , Commands the mighty Winds , and stils the Sea. 'T was by his hand the glorious Heav'ns were made , And wondrous Earth's foundations first were laid . The Sun , the Moon , and Stars receiv●d their light From him at first , to rule both Day and Night . His Power 's absolute without controle , He governs all the World from Pole to Pole. His Soveraign Pow'r was not gain'd by fight , Or Usurpation , but a lawful Right ; As he is God , 't is his essentially , Born Heir of it from all Eternity . And as he 's Mediator , th' God of Heaven This glorious Power unto him has given . His Pow'rs Infinite , it hath no bound , No ends , or limits of it can be found . He made the World , which by him doth subsist , Nay he can make ten thousand if he list . He can do more than we can think or know , Can kill , and make alive , save , or o'rethrow . The Conquests he has gain'd , demonstrate The matchless Pow'r of this dread Potentate . Sin is ore-come , the Devil 's forc'd to fly , Nay , 〈◊〉 hath obtain'd a perfect Victory O're Death , o're Hell , o're Wrath , & o're the Grave , And from them all he able is to save . If thou wilt but consent , grant his request , Thou never more by Foes shalt be distrest . Ah Soul ! is 't not a very glorious thing , Daily to be thus courted by a King , And such a King ? shall Jesus woo in vain ? Shall such a Prince not thy sweet love obtain ? The Wisdome of Christ . What say'st to Wisdom , from whose Odour springs That wch makes glorious inferiour Men , as Kings : This spreads the sweet perfume of Solomon's fame ; 'T was this that rais'd his most illustrious Name . The noise of Wisdome made so great report , 'T was heard as far as Sheba's Princely Court. It made the Lady's Charriot-wheels to run Most swift , like to the new-rais'd Eastern Sun , M●unting aloft , and vanquishing black Clouds : She hasts away , and through obstructions crouds ; Defying danger , she 's resolv'd to see What Fame reports touching this Prodigie . The emulous Queen 's arriv'd , she stands amaz'd , She lessens , wonders , and be'ng over-daz'd With this great Beam , she breaks forth , could not hold But must express , that what to her was told In her own Country , was in no wis● nigh Half what she found did in his Wisdom lie . What 's Riches , Bounty , Honour , Beauty rare , Unless true Wisdom also do dwell there ? If Wisdom may a person recommend , Christ is all Wisdom . Shall I now descend Into particulars ? wilt lend an Ear Whilst I endeavour to make it more clear ? Alas , I stand amaz'd ! Can Infinite Perfections be exprest ? what shall I write ? He 's wise , all-wise , only wise ; shall I speak ? Wisdom it self i' th' abstract . Can I take Upon me then to ope this Mystery , When in him doth all depths of Wisdom lie . The Wisemans wisdome , if 't compar'd might be , Was like a drop of Water to the Sea ; Nay , far a greater disproportion's there , Should we Christ's wisdom once with his compare . 'T was he which did to Solomon impart That wisdom , and that understanding heart . 'T is he which makes all good men grave and wise , To hate all evil , and true Vertue prize . He to our Fathers doth right knowledg give , And 't is by him all pious Judges live . Th' infinite wisdome of th' Eternal One Shines forth in him ; nay , 't is in him alone All is laid up ; he is God's Treasury , Where Wisdom and true Knowledg both do lie . He knows all things and persons here below ; Nay , perfectly does he the Father know , And all Decrees and Counsels , which of old Have been , and their events he can unfold . He knows each glorious purpose , and design , In him alone do all Perfections shine . The frames the thoughts , the ways , the fears , the wants , Temptations , burdens & the grief of Saints Most perfectly he knows , and quickly can Save and de●end from th' greatest rage of Man. For Counsel and wise conduct he exceeds , And in the midst of paths of Judgment leads . The crafty Counsel of Achitophel He can defeat , though laid as deep as Hell. He over-turns the wisdome of the wise , Confounds their plots , and shews what folly lies In their grand Councils , making them to know Their purposes can't stand , if he says no. He orders things , that no design shall take Further than 't will for his own Glory make . None like to Christ , he is without compare , He 's wise as well as wealthy , great and fair . What 's thy opinion , Soul ▪ canst not espy All Glory hid in his blest Majesty ? What hinders then but that without delay Triumph may celebrate th' espousal day ? CHAP. IV. Shewing how the Conscience of the Sinner comes to be effectually awakened ; together with the effects thereof . THIS being said with bowels of Affection , Tho often mixt with gall of sharp detection , Her former stubbornness being all laid o'pe , Yet this , nor that , nor nothing , gave much hope He should prevail , which put him in a maze , And did his voice and spirits higher raise . He still went on with sweet commiseration , Yet was his pity mixt with some small passion , And to this purpose did this good man speak , Not knowing how his last farewel to take . Theologue . Poor stupified Soul ! Alas ! alas ! What is the cause ? whence doth it come to pass Thou art so sensless ? why dost thou despise All those Soul-melting tears , those sighs and crys ? What , is thy heart more harder than the Rocks , That thou canst bear these oft repeated knocks , And never break at all ? O strange ! O strange ! Thy heart , poor Soul , is●t harder than a stone , That feeble drops of water fall upon , And makes impression . What , shall stones relent , And yield themselves , and as it were consent These frequent droppings should impression make ; And showers move thee not ? Awake , awake , Before the dreadful Message I impart , Shall rouse thy hard and sin-congealed heart . Thy night comes on , thy Sun 's a going down , Thy seeming favourites begin to frown . So all thy pleasures with their wanton charms Are flying from thee Death spreads forth his Arms , To take thee hence unto another place : Canst thou , poor wretch , this ghastly King imbrace ? What will become of all thy wealth and pleasure ? Behold ( alas ) Death 's come to make a seisure Upon thy poor deceived Soul this night ! Then all thy joys , and empty vain delight Will vanish like the smoke , and thou shalt be Cast iuto Prison for Eternitie ; Where thou shalt evermore bewail thy loss , In changing Gold for that , that 's worse than dross . Shall Beauty ▪ Wealth , or Honour make thee yield ? Much more that Wisdom wherewith Christ is fill'd . Shall Love and Patience be so ill rewarded By thee , by whom he should be most regarded ? And sensual Objects harbour'd in thy heart ? Then wilt thou hear what further I 'le impart ? Soul , now thou must be anathematiz'd ; And when Christ comes , how wilt thou be surpriz'd ? For those that love not Jesus , are accurst , And when he doth appear , for ever must That fearful doom and sentence then receive . O may the thoughts of this cause thee to cleave To him with speed , before this day is gone . I ; le now break off , adieu , this think upon : Poor drousy wretch , let sin no more deceive thee , Give me thine Answer now before I leave thee . O may these Soul-confounding terrors break , Thy stony-heart , and make thy Conscience speak ! Eternal God , do thou thy Spirit send , 'T is he which must the Soul in pieces rend . The work 's too hard for weakness . Alas ! I Shall not prevail , if help thou dost deny . Speak to her heart , set home the Word with Pow'r . Shall this be the good day , the happy hour ? Her Conscience touch , O wound her , let her see What 't is to be a Captive unto thee . Open her Eyes , blest Spirit , thou canst do it . Sad is her state ; O come , and let her know it . Let not my pains nor labour quite be lost : For dear she has my Master , Jesus , cost . Thou canst effectually change her bad mind , Which unto sensual Objects is inclin'd . O shed and scatter precious Love abroad , And unto her some of that grace afford . Moral persuasions barely ne're will bring The Soul to love and like our Heav'nly King. But I 'le return and speak yet one word more Unto her Conscience , e're I do give o're . Speak Conscience , if alive ! thou us'd to keep A faithful watch : what art thou now asleep ? Hath she not slighted Christ , like unto those That him reject , and cleave unto his Foes ? What dost thou say ? speak , I adjure thee , rouse ! Conscience , I speak to thee , shake off thy drouse ; Gripe this deluded Soul , who puts her trust In those that seek her Life , 't is thou that must Stop her vain course : what , shall the Sinner die When Conscience , God's Vicegerent , is so nigh , And gives not one sad sigh , nor groan , nor cry ? Strange ! what 's befallen thee ? art lost , o● fled , Who shouldst the tidings bring that all are dead ? Like Job's last Messenger , thou shouldst declare , How all the faculties corrupted are . Wilt thou betray that trust repos'd in thee , And lose thy regal Right and Soveraignty ? Wilt thou connive and wink at such a crime , Or fault which she commits ? O no , 't is time Now to awake , and fiercely her reprove . What , hate that Prince whom she pretends to love ? Immediately the Spirit sweetly spake , And touch'd her heart , and Conscience did awake . Conscience . What Soul-amazing voice is this I hear ? What Heav'n-rending Thunder fills mine Ear ? Awake , why do I sleep ? can Conscience nod , That keeps a watch betwixt the Soul and God ? If so , yet when Heav'ns voice cryes out amain , That will awake and make me rouse again . I have most basely ( Sir ) corrupted bin , By Satan and that poisonous Evil , SIN . A Register I kept , but then alas It has so fallen out , so come to pass , That I unfaithful was : for always when I should have set down scores , I set down ten ; Nay , to their party so entic'd have bin , That I have often winked at her sin . And when my Office was for to accuse , 'T was to wrong end● , her Light I did abuse . My faults I see , I 'le watch that no offence May pass the Soul without intelligence . Sir , Strange it is , it puts me in a muse , As one amaz'd to see the Soul refuse To hearken to your voice , which constantly , Like pointed Darts , against her breast doth fly . I 'le take up Arms , and fight for Jesus now , And make her bend to him , if I know how . I now declare my self , though for a season I silence kept , to hear what Goodman Reason Could find to say , whereby he might excuse her , But he 's most blind , and surely doth abuse her . I know her byass'd Judgment will conjecture She 's not oblig'd to hearken to that Lecture She lately heard , although it was Divine , Her will and judgment doth with Hell combine To work her ruin ; do you what you can , Till Judgments rectifi'd , and the Old man Be put to death , she 'l be rebellious still , Yield to her lusts , and please her vicious will. Theologue . Doth Conscience yield ? Blest day ! I 'le try again , With hope of a full Conquest to obtain . Good service may'st thou do , act well thy part : Whilst the great King doth thus besiege the heart ; Keep thou a narrow watch , look well about , Observe who doth come in , and who goes out . In one thing am I glad , I know from hence I shall by thee have true intelligence . How things are manag'd in her house always ; Thou know'st her thoughts , h●●●st all the words she says . Apollyon Prince of Darkness . Apollyon , that degraded Seraphim , And Grand-fire of that Hell-bred Monster , Sin , No sooner did of these late tidings hear , How Conscience was awakened , but in fear Presently calls a Council to advise Which way they might the Soul by craft surprize , And hinder her from being crowned Queen . Which to prevent , successful have we been , Saith he , till now , but I am in great doubt Much longer we shall hardly hold it out . The Preacher doth his business follow so , I am afraid of some great overthrow . Satan . Dread Prince ! fear not , we yet possession have , And want no skill . Can't subtilty deceive ? Can't strength subdue ? besides , she 's in our chain ; Though one links broke , we 'l fasten it again . And if grave Judgment will with us abide , Conscience will not be able to decide The diff●rences , nor right dicision make ; No matter then which side the fool doth take . But since , my Lord , I see what grieves your mind , No safety shall these Gospel-Preachers find : Our Vassals we 'l prepare with Hellish rage , Them to extirpate , and drive off the stage . Lucifer . I do approve of that last Counsel given ; Let not a place nor corner under Heaven Be found for those our int'rest dare oppose , Or once attempt to move the Soul to close With him whom we account our mortal Foe , Satan , for this I bless and thank thee too . The brave design which we have now in hand , Will soon effect this thing in every Land. That Enterprise let us pursue with care , But mind us w●ll how things more inward are . To Judgment look , lest he from us should run ; If once his Eyes are ope , we 're all undone . Soul. Lord , what sad gripes and lashes no I feel ? My courage fails , and resolutions reel . Strange thoughts disturb my mind , no rest , alas , Can heart or eyes obtain ; whole nights do pass , Whole weeks and months , and nought can I possess But horror great , sad grief , and weariness . What 's my condition now ? who 'le shew to me My present state and future misery ? Hark , what 's within , a very frightful noise , It mars my hopes , imbitters all my joys . My mo●n's ore-cast , my fair day proveth foul , My Conscience terrifies , and makes me howl : Lash after lash , and blows succeeding blows , He 's void of mercy , and no pity shows , Here ends my joy , and here begins my woes . O how my mind is hurried to and fro ! I know not where to fix , nor what to do . My unresolv'd resolves do greatly vary , This way one while , and then the quite contrary . Who is 't will counsel give ? to whom must I Go for some case in this perplexity ? My Conscience says I wickedly have acted , Not breaking , the vile contract I 've contracted With those sweet Lovers which my sensual heart So long a time has lov'd , how shall we part ? Must I be forc'd , by Conscience to imbrace One whom I cannot love ? 't is a hard case . Yet have I cause to love him dearly too ; But how shall I for him let others go ? Depraved Judgment . Poor silly Soul ! and is thy choice so hard ? In two extreams can thy weak thoughts reward Two so unequal , with the like respect ? Know'st thou not which to slight , which to affect ? Submit to me , ●tis Judgment must advise , In this great case take heed and be thou wise . Fix where thou wilt , thy doubt-depending cause Can ne'r expect a Verdict 'twixt two Laws Which differ , and are opposit in kind , Yet a fit medium I 'le attempt to find To ease thy sad , and sore perplexed mind . Divert those thoughts by some rare Speculations , And vanquish all these dolesome cogitations . Look , look abroad , and view the world , pray mark The Wise and Prudent , and the Courtly Spark . Will they direct thee so , such counsel give That thou an Hermits life on Earth shouldst live ? What , marry one that in possession hath Not one small house , or foot of Land on Earth ; When Wealth , and Honour , Dignity and Power Are offer'd to thee , as a present Dower ? Thou may'st be deckt with Bracelets rich and rare And live on Earth free from perplexing care ; If thou dost look about and take advice , And suffer Men nor Conscience to entice , Or thee allure , such a choice to make , Those joys to leave , and utterly forsake ; Which most men do , nay all accounted wise Pursue amain , esteem , and highly prize : But if thou hast a thought to change thy state , Be wise and stay , don't holy Writ relate , He that believes , doth not make hast : O why Shouldst thou have thoughts to mind it presently ? Come , pause a while , be not so hot , alas By inconsiderateness it comes to pass , So many Souls are spoil'd and ruined , Be wary then , not rashly be misled . Nay , furthermore , I 'le speak to thee again , Thou mayst love him , and yet mayst thou retain Respect and love to other Objects too . Love thy God well , but why shouldst thou let go This world , with all the precious joys therein ? But don't mistake , thou must leave off thy sin ; For Holiness I must tell thee is right , And very pleasant in Jehovah's sight ▪ But know , O Soul , yet over and above , Thy Soveraign Lord and Prince hath set his love So much upon thee , that his gracious Eye Will overlook thy smaller vanitie . Ne'r doubt but thou shalt have his favour still , Though in some things thou satisfie thy will. Dost think that he who came down from above , And dy'd for thee , will ever quite remove His dear affection from thee , or e're hate , And leave the Soul he bought at such a rate ? It is enough , and happy wilt thou be , If thou escap'st all gross impurity . Thus the base heart be'ng inflam'd by the Devil , Vndoes the Soul. No Enemy's more evil Than that curst Foe we harbour in our breast , Which all enlighten'd ones have oft exprest . Corrupted Judgment blindly would inform her , Christ having dy'd , her sins can never harm her . Alas , saith Reason , do not all men sin ? Nay , more than this , the very best have bin To blame in many things , and yet esteem'd As righteous ones , and as the Lord 's redeem'd ? If famous Men of old offenders were , What needst thou be so nice , what needst thou fear ? The glorious King is filled with compassion ; Besides he sees in thee great reformation : Thy love to sinful lusts is but in part To what it was , and thou must know thou art Plac'd in this world , and therefore must comply In some respects with smaller vanity . When Reason to the vicious Will gives ear , How can the Vnderstanding then be clear ? When vile Affection thus corrupteth Reason , All works and thoughts are turn'd to perfect Treason . O see how blind poor Souls by Nature are , How vain their thoughts , how ready 〈◊〉 insnare Themselves are they with false Imaginations ▪ With earthly toys and idle speculations . To learn and understand all humane Arts Most apt they are , they 'l magnifie their parts ; How very quick and dext'rous are they when They talk of things that appertain to men ? But things of God are quite above their sphere , Can 't them discern , nor do they love to hear Of God , or Christ , they count that man a fool That daily goes to learn at Jesus's School . Vnto the blindness of the natural mind Add this besides , most evident you 'l find It doth resist the Truth , 't will not receive it ; Nay 't is incredulous , 't will not believe it . Apt to believe false tales , and stories vain ; Nay , like to Eve , 't will quickly entertain Suggestions of the cursed Prince o' th Night , But what God says , seems evil in their sight . Nay , more than all , this treach'rous faculty Is so deprav'd , St. Paul doth plain descry Much enmity to God therein to lie . Vnto God's Law it will not subject be ; For in the mind is great malignity . But I must not the Reader here detain ; Because that our old Friend is come again . CHAP. V. Shewing how the Judgment of the Soul comes to be enlightened , and the effects thereof . Theologue . MY patience's not yet tyr'd , my bowels move , With bended knees shall I now gain thy love To Jesus Christ ? how shall I leave thee quite , When I behold such terrors , which afright My trembling Soul ? wch soon will thee o're-take , Unless thou dost with speed this Contract make . Thy Judgment 't is which I would fain convince . Thy danger 's great , I do perceive from thence : When Conscience had almost ( in truth ) persuaded Thee to repent , it was straightway invaded By thy blind Understanding , and dark mind , From whence thou art to evil still inclin'd . Thou ofen-times hadst listen'd unto me , And left thy sin : but they deceived thee , And chang'd thy thoughts ( as Conscience doth relate ) Till thy condition 's grown most desperate . Wilt thou once dare to harbour such a thought ; Because with bloud thy Soul by Christ was bought , Thou mayest sin , and take thy pleasure here , And prize the world as equal , nay , more dear To thee than him ? How canst thou be so dark This to imagine , Soul ? I prethee hark ; Did he not bleed , and die upon the Tree Thee to redeem from all iniquitie , And that to him thou shouldst espoused be ? Should a great Prince love a poor Virgin so , As for her sake ten thousand sorrows know , And be content at last when all is done , Another should enjoy her for his own ? Oh! ope thine eyes , imbrace the chiefest Good ; Let him be dear to thee , who with his Bloud Hath thee redeem'd from Sin , the chiefest ill , Be not unto thy self so cruel still , And void of Reason , foolishly to chuse The greatest Evil , and chief'st Good refuse . The good in Christ with every state agrees , It suits the Soul when troubles on it seize . When thou art sick , he 'l thy Physician be , He all distempers cures . Nay , it is He , And he alone , that heals the precious Soul , And with a word can make the Body whole . Art dark ? O , he can straightway make thee see ; Nay , if born blind , he can give eyes to thee . If thou art weary , he alone 's thy rest . Or , art thou sad , and grievously deprest ? He is thy comfort , and thy joy will be , Like to the deep and overflowing Sea. If thou an hungry art , he is thy food . O tast and see , and thou wilt find him good . The Fatling's slain , and all things ready are ; Thou'●t welcome too ; O come , and do not spare , But freely eat , and drink his spiced Wine , Wch will make glad that drooping heart of thine , The Father calls , the Spirit says , O come ; And Christ doth say , here 's in my heart yet room , O Sinner ! come to me : hark , he doth cry , O come to me , poor Soul , why wilt thou die ? Art thou in Prison , he will ope the door , He 'l pay thy debts , and wipe off all thy score . If thou a Widow or an Orphan be , Husband and Father both he 'l be to thee : A Husband that does live , yea , live for ever : Match here , poor Soul , where Death can part you never . Or , art thou weak , & canst not go alone ? He is thy strength , O thou mayst lean upon His mighty Arm ; for that is thy support . Art thou beleaguer'd ? he 's thy Royal Fort. In times of danger and of trouble great , Unto his holy Name do thou retreat : Which is a Tower strong to all that fly With care and speed from all iniquity . Under his wings he 'l hide his purchas'd One , Till these calamities are past and gone . Or , art thou dying , and dost fear the grave ? He is thy life , from Death he will thee save ; They cannot die , who such a Husband have . Or , art a Sinner ? he 's thy Righteousness ; He 's more than I can any ways express . The good in Christ is so exceeding sweet , None understand until they tast of it . He is a Good which none can comprehend , He is a Good which doth all others send ; The chiefest Good , good of himself alone , When carnal joys and pleasures all are gone . That 's not the good that fills not the desire , That can't be chief , if there be yet a higher . God is so good , noughts good if him we want ; Small things , with him , will satisfie a Saint● He is so good , that nought can bitter make him Unto that Soul , who chearfully does take him , And his sweet love and precious grace enjoys ; Yet this rare Good ne'r gluts , nor sweetness cloys . The best of earthly sweets , which fools do prize , By sin and sickness doth much bitter rise . They loath them straight , and can't abide to hear Of that which lately they esteem'd so dear . That , that 's the Good on which thou shouldst depend , That is desired for no other end Than for it self ! O tast of him , and try , And thou 'lt be filled to Eternity . That 's not the Good which suddenly doth leave us , That 's not the Good of which Death can bereave us , Christ is a Good that 's lasting , and abides ; All other Good , alas , will fail besides . Make him thy choice , dear Soul , O do but try How sweet it is in Jesu's Arms to lie . Make him thy joy , and thou 'lt see cause to sing , Whatever days or change may on thee bring . Soul. Sad times , alas ! here is a sudden change ; Nought can I hear of now but rumors strange , Of Wars and Tumults , with perplexity , Which do encrease and swell most vehemently Within the regions of my inward man , Which causes tears , and makes my face look wan . Cross workings in me clearly I discover , I am distrest about this glorious Lover . The counsel which my heart did lately give I cannot take , I dare not it receive . Great slaughters there will be in my small Isle , For without bloud be sure this fearful broil Will never cease ; which side now shall I take ? I tremble much , yea all my bones do shake . Some of my sins which I have loved dear , Are forc'd to fly , and others can't appear , Lest Conscience should upon them fall : for he Crys out , Kill all , let not one spared be . Nay , Judgment too is all-most at a stand , Which doth amuse me much o' th other hand . Yet Will and Old-man , are resolv'dly bent To hinder me from granting my consent . Yet if I could but have some glimm'ring sight Of this great Prince , I know not but it might Work strange effects in me : for I do find My Eyes are out , my Understanding blind . Lord , pity me : for I a wretch have bin , To slight thee thus , and love my cursed sin . Thus whilst God's Word was preacht , and she also Began to cry ; I did observe , and lo , A Friend was sent from the blest Prince of Light , The glory of whose Face did shine so bright , That none were able to behold , for he Seem'd not infer'our to the Majesty Of the great God , and his eternal Son : For they in Essence are all three but one . His Power 's great , and Glory is his merit ; His nature 's like his Name ( most holy Spirit . ) Who to the Soul did presently draw near , And toucht her heart , and then unstopt her ear ; And from him shone such glorious rays of light , Some scales flew off , and she recover'd sight . Which straitway did her judgment rectifie , Who to this purpose did himself apply Unto the Soul whom he had led astray . I must confess my faults to thee this day . Judgment . For want of light false judgment I have given , And treacherously conspired against Heaven ; And ' gainst thy life and happiness have I Been drawn into a vile conspiracy Of th' highest nature : for I did consent With thy base Foes , who hellishly are bent , To tear thee into pieces , quite undo thee , Whilst smilingly they proffer pleasures to thee . And now though not t' extenuate my sin , I 'le tell thee how I have been drawen in . Thy heart 's corrupted , and from it proceeds The cursed Old-man , with his evil deeds . They with Apollyon jointly did unite To draw a Curtain 'twixt me and the light . And thus though I sometimes was half inclin'd To judge for God , they b●sely kept me blind . T hey've me corrupted with thy wilful Will , Who , I do fear , remains most stubborn still : Which if 't be so , and he 's not made to bend , Conclude the match thou canst not wth thy friend And I , poor I , can't make him condescend : Some higer Power 't is must make him yield , Or he 'l stand out and never quit the Field . For he 's a churlish piece , and thou wilt find To what is evil , he is most enclin'd : But hath no will at all to what is right , A very Traytor to the Prince of Light. But as for me , my thoughts are clearly now Thou oughtst forthwith to yield , and meekly bow To the great King , thy mi●hty Lord and Lover . And more then this to thee I must discover ; Now , now I know thy Soveraign Lord will pry Into thy very heart , his piercing Eye Will find that 〈◊〉 amongst the Company Who wants the Wedding-garment , and will sever That unprepared man in Wrath for ever From his sweet presence : Soul , his Word doth shew Nothing will serve but universal new . He is a jealous God , will not endure To see thee only counterfeited pure ; O now I see he will not take a part , But claims both ears , eyes , hands , yea , the whole heart . Now , now I see 't is pure simplicity That is alone accepted in his Eye . That sin which has been like to a right hand , For profit sweet , thou must at his command Cut straight-way off . Nay , Soul , look thou about ; For Right-eye sins must all be pulled out . Though they for pleasure have to thee bin dear , Yet must they have no room , nor favour here . Of every sin thou must thy self deny ; One sin will damn thee to Eternity , If thou to it dost any love retain . Nay , hark to me , Soul , listen once again ; The Law must also unto thee be dead , And thou to it , or never canst thou wed With Jesus Christ . If thy first Husband live , Who to another Husband can thee give ? The smallest sin thou ever didst commit , The Law 's so strict , it damns the Soul for it . Let this divorce thee from it , 't is severe , No life nor help ( alas ) canst thou have there . And therefore unto Jesus come with speed , For such a Bridegroom 't is which thou dost need . And th' glory of the blessed Bridal-state , Will far exceed the greatest Potentate . What 's he ? Ah Soul ! what grace and favor's this ? Where dwels that Queen , nay where that Emperess , Whose splendent glory can e're equal thine , When thou canst say , I 'm his , and he is mine ? ● Consultation held between the Prince and Powers of Darkness , hearing how the Judgment was rectified , and the understanding of the Soul somewhat enlightened . Apollyon . Most mighty Pow'rs , who once from Heav'n fell , To raise this Throne and Monarchy in Hell ; Do not despair , rouse up , all is not gone , The Conqueror han't yet the Conquest won . 'T is far below your noble extract thus To stand amaz'd ; is there no pow'r in us , For to revive our scattered force ? let 's try What may be done , we can at last but fly . Ne'r let us yield that she should raised be To such a height , to such great Soveraigntie . What , she , whose birth and pedigree was mean To what our's was , shall she be crowned Queen , Whilst we are made the Objects of her scorn , Hated of God and Man ? This can't be born . What , shall eternal Arms embrace the Soul , Whilst we in chains of Darkness do condole Our former loss ? in spite of Heaven let 's try Yet once again to spoil th' Affinity . Satan . Bravely resolv'd ! and if in Hell there are A legion of such Spirits , never fear But we the Conquest yet o're Heaven shall gain , And all the hopes and pride of Mortals stain . We venture very little , yet shall win All at one blow , if we prevail agin . And there 's great hopes methinks ; for ev'n success ▪ Makes foes secure , and makes our danger less . Lo ! don 't you see how the fond Soul doth lie ▪ Ope to our Arms in great security ? And though some ground is lost , yet seek about , View well our force within , and that without . We in her house have a strong party yet , Who in our bands keep her unwary feet . Let 's make a search , and now more careful be , For sad it is the wretch such light should see . Without all doubt there has been some neglects , Which has produc'd such undesir'd effects . Could none keep out the light ? or has her heart , Always so true to us , play'd a false part ? Sure Will and Old-man both do stand and pause , Or some grand Foe hath quite betray'd our cause . We must be-stir us , and give new directions , And by all means keep fast the Soul's affections . Affection's still by Old-man is directed ; And Will to us does yet stand well affected . Let us pursue our present enterprize , With all the craft and pow'r we can devise . Our Prince , I see , is very much offended , And thus in short the Consultation ended . Apollyon with whole troops of hellish Fiends Immediately into the Soul descends , To raise sad storms and tempests in her breast , Who being curst , hates any should be blest . And that he might the better have his ends Accomplished , he thus bespeaks his Friends : The Flesh with all its lusts , to whom he said , Old-man , my grand Ally , I am afraid ●y tottering Kingdom has not long to stand , 〈◊〉 to my aid thou dost not lend thy hand . 'T is thou ( old Friend ) that must my cause maintain . Or otherwise thou wilt thy self be slain . Hark! dost not hear that flesh-amazing cry , " Kill the Old-man , O kill , O crucifie " The Old-man with his deeds , rise up and slay , " Let not that Foe survive another day ? " It is that cursed Old man works our bane , " Then let him die , let the Old-man be slain . Be stir thy self , and try thy utmost skill , Undoubtedly thou must be kill'd , or kill . 'T is not a time to pause , or slack thy hand , Negligence will not with thy int'rest stand . Tell , tell the Soul , in vain thou dost deny Thy self of that which satisfies the Eye ; Adorn thy self with Pearl , be deckt with Gold , Such pleasant things are lovely to behold ; Avoid all those penurious Nicities , That makes thee hateful in thy Neighbour's eyes ; Delight thy self in that the world ' counts brave , And let thy senses have what e're they crave . Say to the Soul , let not thine Ears and Eyes Be satisfy'd alone , but please likewise Thy Appetite , grant all the Soul desires . And if it chance to kindle lustful fires , Tel her the earth was fil'd with boundless treasures ▪ That she thereby might take her fill of pleasures . And for that end the senses are united In one fair body , there to be delighted . And tell her , if she do restrain one sense Of what it craves , she offers violence Unto her self , and doth her self deny Of the best good , and chief'st felicity . The Old-man's Reply . This Hellish Lecture past , the Old-man breaks His Silence ; and , half Angry , thus he speaks : Renowned Father ! let thy Servant borrow A word or two to mitigate my sorrow . This Counsel might have done some time ago , But now enlighted Judgment lets her know All these are painted pleasures , and their date Ends with her life : dread Prince ! it is too late To mind this Counsel , she will not receive it , Her Understanding now will not believe it . I by thy Aid have oft endeavoured In ●itter times such kind of things to spread Before her eyes ; but now of late we find There is an alteration in her mind ▪ Could you have took the Gospel quite away , 'T would not have been as 't is , you do delay . Apollyon . No more of that — Old-man , take my direction Improve thy int'rest now with her affection , I know Affection still 's inclin'd to love That which the Understanding doth reprove . This being so , if we improve our skill , And can but keep firm unto us the Will , If he 's not over-powr'd , thou maist gain , Thy former strength , and long thou mayest reign . For Conscience thou may'st once again hereby Lul● fast asleep , and then also her Eye Will grow so weak , her light diminished , That Judgment by Affection shall be led . And if thou canst but once this way persuade her , Will and Affection quickly will invade her To please her senses ; and for those intents Affection may use weighty Arguments ; And thus being overcome , she will be more Intangled in our fetters than before . Lusts of the eyes , and pride of life , these be My Agents both , they are employ'd by me . Old-man , therefore proceed , the Intrest's mine ; But be victorious , and the Conquest 's thine . Once lose the day , and thou be sure must die . Which being lost , thou 'lt suffer more than I. Old-man . Most dread Apollyon ! thou must understand , As I have ever been at thy command , And am thy Servant , so I will remain ; And fight until I slay , or else am slain . Yet let me lodg this secret in thy breast , Canst thou be ignorant , how she 's possest With such a Soul-convincing beam of light , That I do seem a Monster in her sight . I shall not overcome her now , unless I do appear to her in some new dress . Time was indeed when I have been respected , But now , alas , I greatly am suspected Of being thy great favourite ; nay , she Affirms that I am wholly led by thee . These things consider'd , I must be advis'd , Fear lest I should be unawares surpriz'd . Apollyon . Thou hit'st the case , and I agree thereto ; Thou shalt be clothed new from top to to : And I 'le transform my shape , and will appear , For thy assistance ; haste , and nothing fear . With specious shews of love , do thou pretend , Thou com'st to reason with her as a Friend , Not meaning to perswade her to remove , Or to withdraw in any case her love From her great Soveraign , whom thou maist confess Can only her advance to happiness ; Yet tell her she 's too strict , she 's too precise , She 'l never hold it ; bid her to be wise : Soft pace goes far ; an over-heated zeal Ruins the Soul , and spoils the Common-weal . Go bid her carry 't in her Princes sight With Saint-like sweetness ; bid her to delight In his presence , and there demurely stand ; But when she 's absent , let both heart and hand Be still delighted , as they were before , With sense-deluding Objects . Furthermore , Tell her he 's not so strict as to debar Her of these joys below , for her 's they are : Of which Paul rightly speaks , this is the sum , All things are yours , both present and to come ; Thus we 'l combine , and all our pow'rs unite , And in this mode and curious dress incite Th' enligten'd Soul to play the Hypocrite . The flesh being thus with th' pow'rs of Hell agreed , The inward Foe bestirs himself with speed ; Vile Traytor like , a Panther doth become , To work about the Soul 's eternal doom . A cruel Serpent , in a Saint-like guize , The better to trapan the long'd-for prize . As Balaam , once , and Balak , so do they Seek to find out some curst infidious way , The poor unwary Soul for to betray To the last Death's dark and eternal shade . Balaam advises Balak to invade God's Heritage , 't was by the beauteous train Of Moabite Damsels , who he thought might gain The Israelites affections , and thereby Make them offend against the Majesty Of God All-mighty , by whose powerful hand Jacob prevails , and Moab could no wise stand . Ah! see how the wise Fowler lays his snare To catch the poor enlighten'd Soul. Beware , And do not close thy new-inlighten'd Eyes ; Under the Golden clew the Panther lies . The Eye-intangled Creature stands to gaze Upon the lovely Panther in a maze , Till the deluded Beast doth by his stay Unwillingly become the Panther's prey . Just as you see sometimes the nimble fly , Dancing about the flame , advance so nigh , Until it 's taken and doth burn its wings . Thus from it self its own destruction springs . Or like two Men , who running in a Race , With hopes the Golden Diadem shall grace The Victor's Temples , in the way doth lie A Golden Ball ; one of them casts his Eye Upom the same , makes but a little stay To take it up , the other hasts away , And never turns aside to fix his Eyes On this or that , but runs and wins the prize : The other he the Ball espies , is loth To let it lie : in hopes to get them both , He loses both : for when he comes to try , Doth ●●nd the Golden Ball deceiv'd his Eye ; For when he thought to lay it up in store , Finds it an Earthly Ball , but gilded o're . O! then he grieves , but then it is too late His Eye 's the cause of his unhappy fate . A fit resemblance : for thus stands the case With every Soul. This mortal life 's the Race . A blessed Kingdom crowns the Victor's brow With endless glory , but whilst here below We 're tempt by Earthly pleasures , that 's the Ball ; Satan's the Sopister , who lets it fall . Now look about thee , Soul , thy time 's at hand , Thine Enemies approach , ●ay , ●o they stand Ready prepared , and resolv'd to try Both strength and craft to get the Victory . Thy precious Lord is the eternal Prize , Mind well thy Mark , take heed of wanton Eyes , If Pleasures thou , or Honours , shouldst espy , Stop not to gaze , run swift , and pass them by ; Take no regard unto that painted Ball , Which Satan , to deceive thee has let fall . The Old-man's near ( the flesh ) in a new dress , And whose with him ? Ah! thou mayst eas'ly guess . 'T is to deceive thee he appears so trim , And thou mayst see the Devil plain in him . The pow'rs of Hell in thee will try their skill For to insnare Affections , and the Will ; Nay , Satan has got them to take his side ; Thus treacherously thy heart they do divide . Thus though the Soul obtains inlightned Eyes , Whilst thicker darkness vanishes and flies , Yet is she vex'd with sore perplexities 'Twixt two extreams and two contrary Laws , Judgment is led by one , Affection draws The other way ; she can't tell which to please : She knows what 's best , but strong temptations seize Upon her so , that she 's at a great stand , This way she goes , then to the other hand . Her faculties fall out , they disagree . O look , methinks I in the Soul do see Four mighty Warriours draw into the Field To try their Valour , and refuse to yield Unto each other : here 's two against two : Judgment with Conscience are united so , That Will and the Affections do resolve The trembling Soul in Wars still to involve . Will rouses up , refuses to give way , That his great opposites should have the day ; Apollyon also with him doth take part , To hold his own , and to beguile her heart . They meet , they strike , & blows exchange for blows , Darts are let fly , they with each other close . The conflict's sharp , 't is very hard to know Which will the other beat and overthrow . Will 's hard put to 't , nay , had lost the day quite , But that more Traytors join'd him in the Fight . Th' Old-man rouses with rebellious flesh , And these domestick Wars renew afresh . They fight about the Soul , would know who must Have th' heart and its affections , Christ , or Lust . Satan by inward motions straight reply'd , My sentence is , we 'l equally divide , And give alike , both can't have the whole heart ; Christ take a piece , and I the other part . He 'd have the question by the Sword decided , Knowing the Soul lies dead whilst 't is divided . Thus 't is with many . Ah! look well within , Judgment convinc'd may be , yet may thy sin In thy affections live , and also thou Mayst not to th' pow'r of Grace and Jesus bow . Thou mayst have light , and speak as Balaam did , Whose Eyes Jehovah so far opened , That he cry'd out , O happy Israel ! How goodly are the Tents where thou dost dwell ! He ( like to many Preachers ) did commend God's holy ways , and wish'd that his last end Might be like his , who righteously doth live , And his whole heart doth unto Jesus give . He to this purpose spake , yet ne'r-the-less , Lov'd best the wages of unrighteousness . The Understanding may much light receive , And yet may not the Soul rightly believe , Nor be espous'd to Christ , may not rely On him alone in true simplicitie . But to proceed ; with careful Eye let 's view What follows here , what 't is doth next ens●e . As Combatants sometimes a Parly beat After some sharp Encounter , or retreat . And with each other do expostulate About their rising , or their sinking fate . Even so likewise do these strong inward Foes , They pause as 't were , parly , then fall to blows . Old-man . The Old-man moves , and presently he meets With the poor Soul , and thus Affection greets : Thou for my Int'rest ever yet hast been , And sweet ( says he ) Ah! sweet's a bosom sin ; Thou never yet deny'dst to yield subjection Unto my will ; and now , indear'd Affection . Our Master , great Apollyon , doth command That we unite our force , and faithful stand Against our Fo●s ▪ thy int'rest is invaded , Thou ●eest by whom , thou knowst who are inraged : Hold safe thine own , ne'r let those Objects go Thou lov'st so dear , 't will be thy overthrow , And thereby too the Soul will unawares 〈…〉 involv'd in more vexatious cares ; And those delights which thou we●t wont to have Will be obscured in the darksom Cave Of black Oblivion , buried out of sight , Should once the Soul close with this Prince of Light. Not that we think thou canst'ith ' least approve Of thi● , whereby she should withdraw her love Quite from those things which we esteem so dear ; For Heart and Will some ways do yet adhere Unto our Int'rest ; yet basely misled She is , 〈◊〉 since she 's been enlightened . We are content she should cry up the choice She thinks to make , let her in that rejoice ; Yet there 's a secret we would fain reveal , She 's blinded by her over-fervent zeal . It i● enough since she has made such vows To love him 〈…〉 to become his Spouse , Why should she not have yet sweet sensual pleasures , To please the flesh , to whom the greatest treasure ; Of right belongs that ever were poste it ? How can her glory better be exprest , Than to imbrace what is so freely given , Joys here below as well as bliss in Heaven ? Let her not fear to spend her days in mirth , That 's Heir of Heaven , and Lady of the Earth . This think upon , and secretly impart So sweet a Message to the yielding heart . Affection hears , and willingly consented ▪ And strives with this to make the Soul contented , Nay , with it too , the Soul began to close , Until poor Conscience did them both oppose . Affection , Will , and Conscience talk a while ▪ Apollyon straight starts up , and with a smile Salutes them all , seeming as if he were One unconcern'd with any matters there : Who well observing how th●se three contended , Begs leave to speak a word , as he pretended , In favour to them all , desiring he Might at this time their Moderator be . At this they seem'd to pause , and stand all mute , At length the Soul , but faintly , grants his Suit : The Devil having thus obtain'd his end , Salutes the Soul , Fair Virgin , I commend Thy happy choice , almost , if not quite made ; Yet , if all matters were but wisely weigh'd , Thou 'lt find Affection has advis'd thee right ; And 't can't be safe such Counsel now to slight . The greatest honours oft , for want of care In just improvements , have been made a snare . What bount'ous Heav'n & Earth affords , refuse not ; Be not so nice ; ye ' buse the things you use not . What , is thy Soveraign willing to receive thee Into Celestial Joys , yet quite bereave thee Of present sweetness ? Tush ! this cannot be ; He will sure ne'r such wrong do unto thee . Reflect not what thy former state hath been , But what 't is now , a Saint , more than a Queen . Things present , and to come , nay , all are thine ; Come , merry be , drinkof the choiest Wine . Thine honour 's great , and let thy joys abound ; Chant to the Viol , hear the Organ sound ; Let the melodious Lute and Harp invite thee , And each transcendent joy on Earth delight thee . A sweet is , ( What ? ) a thing reproacht , call'd Sin ; It in the bosom lies , has harbour'd bin By chiefest Saints : O then , do not deny The present good , that 's pleasant to the Eye . But it thou fearst thou shouldst thy Lord offend ; Observe this Rule , which I shall next commend : Let all thy words be pleasant , smooth , and sweet , When him thou dost in daily Duties meet . Seem to be chast , and let no Saints espy The smallest sign of Immoralitie . Be ●rave in speech , and lowly when thou meetst them . And call them thy dear Brethren , when thou greetst them . And if thy Soveraign seek to have thy heart , Let him have some yet must the World have part . Call him thy Friend , thy Saviour , own him so ; And to poor Saints thou must some kindness show , Or else thy covetousness they will espy , And 〈…〉 be charg'd , ( with what ? ) Idolatry . Thus mayst thou keep his love : but when thou go's Amongst thy old acquaintance , ( yet his Foes ) Let them know nothing , let no sentence fall Which may discover this to them at all . Thus having spoken briefly , be thou wise , And with thy Friends , my Agents , now advise . Thus ends the Old-man , and Apollyon's suit , And the poor Soul in this assault stood mute , Not well discerning who these thoughts did dart Into her yielding and divided heart . Nor hath she got that grave and good inspection What 's best to do , and where to take direction , But goes to th' Flesh , with that doth she consult , Which quickly brings her to a sad result . I hitherto , saith she , have been deprest ; What shall I do , how may I be at rest ? The Flesh , or corrupt Affection . What 's the reversion of a Prince's State , When 't must be purchas'd at so dear a rate ? 'T is but arriving at a seeming pitch Of Honour , and to be c●nceited Rich. If there 's no way to get this promis'd Crown , But to incur the world'ds vile scoff and frown , With loss of life , and all we call our own ; 'T would folly be to seek for such a prize : For what we have is pleasant in our Eyes . A real thing , and present , as 't is dear , To part with it , is more than flesh can bear . But by the way , mind what our Friends propound : A Medium to enjoy them both , is found ; Wherefore 't is best in this perplexing case , For to unite , that Counsel let 's imbrace . Soul. Hast thou forgot , or knowst thou not , mine eyes Have been enlight'ned ? let us first advise With Judgment , lest this over-rash conclusion Turn all our Consultations to confusion . It would be well could we ( I must confess ) Those sinful sweets and present joys possess , Without the loss of those transcendant pleasures That 's in Jehova's unconfined Treasures . But what if Judgment says it must not be , Nor Truth nor Conscience with us will agree ? If so , what shall I do , what shall I choose ? Whilst I secure one , I both may loose . The flesh , or corrupt Affection's Reply . One word I 'le briefly drop , and speak no more . Thou 'st put thy case to Conscience heresofore ▪ And what redress pray had you , what didst gain ? Did he not gripe thee sorely for thy pain ? Wilt thou neglect so sweet advice as this ? Judgment and Conscience both may judg amiss . But if thou lik'st it , and canst be contented , By knawing Conscience still to be tormented , Then I 'le be silent , and improve thy skill , Yet will I love and like where I did still . ●adst thou been counsel'd to forsake the Lord , Would I , do'st think , have spoken the least word , Once to dissuade thee from so just a thing ? Nay , Soul , thou oughtst , nay must respect this King : But whilst he 's absent , whilst he dwells on high , Thou hast no other Object for thine Eye Then these — Consult with Conscience , now do what you please , But as for me I am for present case . CHAP. VI. Shewing the policy of Satan in keeping the Soul from a full closing with Christ . Also the nature of a bosom sin . NO sooner was this sharp Encounter over , But in a little time you might discover The Soul half vanquish'd by her weak opposing , Sometimes resisting , and then faintly closing . Sometimes you 'l see her just as 't were consenting , And presently you 'l find her much lamenting , Beset on every side with troops of fears ; Which makes her to bedew her cheeks with tears , Complains to Conscience , hoping for relief , Till Conscience cheeks her , and renews her grief . Sometimes she 's drawn to fix her tender Eye Upon the Gospel's pure Simplicitie . Her love-sick thoughts at ●its seem to aspire , As if she could pass through hot flames of ●ire , And say with Peter , Though all should deny Thee , my blest Lord , yet so will never I. But when the Soul once comes to see the Cross , Its courage fails , O! 't is at a great loss . When she perceives she and her lusts must part . O that sticks close , go's to the very heart . The thoughts of that is hard ; 't is Self-denial That puts the Soul upon the deepest tryal . Some ready are to make a large profession In hopes of somewhat , perhaps the possession Of Heav'n at last ; but straight sounds in their Ear , Deny thy self ; come , part with all that 's dear For Jesus sake . Ah! this they cannot bear . The Young-man ran , he seem'd to be in haste , But news of this , did all his courage blast . The gate is strait ; O! 't is no easie thing To for-go all in love to this blest King. The way is narrow which leads unto life , 'T is Self-denial , that begets the strife . 'Twixt Flesh and Spirit there 's a constant War , They opposite , and quite contraries are . As Fire and Water , Light and Darkness be , Such diff●ring Natures never can agree , So between these is like antipathie . The flesh is like the Young-man , give 's attention To what the Preacher says , until he mention His bosom-sin , the Lust he so much loves ; This makes him face about , and back removes . He goes away , yet lov'd to hear Christ preach Up Legal works ▪ but when he came to reach His Dalilah , that blow so griev'd his heart , That Christ and he immediately must part . His great possessions could not give to th' poor , Though he had th' promise of abundance more Treasures above ; but being not content To pay that price for Heaven , away he went. How loth's the Flesh to yield , that Grace may win The happy Conquest of a Bosom-sin ? How will it plead , how wittily debate , Excuse , or argue , to extenuate The Crime ? at length it yields , forc'd to give way . But first cry's out , O give me leave to stay A year , a month , a week , at least one day : Put when it sees it cannot that obtain , The loser looks , and pleads yet once again : Ah! let my fond , my fainting , breaking heart Hug it the other time , before we part . Much like Rebeckah's Friends , the flesh appears ; It parts with sin , but 't is with floods of tears . Each has his Darling , his beloved sin , Whilst unconverted , much delighted in . Give me , say some , but leave to heap up Treasure , And I 'le abandon all forbidden pleasure . Others again there be that only prize The popular applause of being wise , A name of being learn'd , judicious , grave , Able Divines , 't is this too many crave . Some boast their natural and acquired parts , Which take the ears of some , seduce the hearts Of many simple Souls who go astray ; While others are for feasting day by day . There 's some delight in drinking choice of Wine , Whilst others are to Gaming more inclin'd . That sin that finds more favour than the rest , That is thy darling sin , thou knowst it best . O search thy bosom well , pry , pry within , Till thou findst out thy own beloved sin , That gives thee kisses , that 's the lust that slays thee . O that 's the cursed Judas which betrays thee . Ah! see how blind , how foolish Sinners are ; Like to rebellious Saul , they●l Ag●g spare , They entertain this Lust close in their heart , And are indeed as loth with it to part , As with a Hand or Eye ; and therefore she Crys out with Sampson , O this pleases me . Ah! I will freely part with all the rest , Might I but hug this Darling in my breas● . Souls once convicted , quickly do begin To hate , detest , and leave all grosser sin ; Sins visible unto the natural Eye , Such which are of the black and deepest die , They are possest with such a dread and fear , They 'l not touch them , nor venture to come near These foul defilements — nay , such spots disdainf Then presently conclude they 'r born again , And shall be sav'd , though bosom lusts remain . And if at any time some beams of light Discover secret Sin , or Conscience s●ite , Or touch the Dalilah , they then begin To think of making covers for such sin , ( Which in the secret of the bosom lies ) With the fair Mantle of Infirmities . But if at any time the searching Word , Which cuts and trys like a two-edged Sword , Pierces the heart , and will divide asunder The soul and spirit , and e're long bring under These Soul-deluding Covers , and espies Those secret Lusts which in each corner lies ; And doth unmask those evils , and disclose , The Soul's hypocrisie , yea and expose It's nakedness to view , unto its shame : Now , now the Flesh begins to change the name Of every Lust that lies so closely hidden , Soul , touch not , saith the Lord , 't is Fruit forbidden . O! saith the Flesh , 't is pleasant in mine eyes ; Yea , says the Tempter , Soul , 't will make thee wise ; Taste , it is sweet , the liberty is thine ; And Wisdom is a Vertue most divine . And Vertue , saith the flesh , will make thee shine . Christ he prohibits Souls from taking pleasure In laying up their bags of Earthly Treasure ; For these things have in them a secret Art , To steal away th' affections of the Heart : Christ tells the Soul , Our Hevenly Father knows What 't is we want , and so much he allows Which he sees best , which we contentedly Should take from him , who will our wants supply , And no good thing from us will he deny . But hark ! What saith the Flesh ? O Soul , saith she , In this give ear and harken unto me : 'T is not unlawful here to lay up Treasure , Provided thou therein tak'st no great pleasure . The World thou seest disdains those wch are poor ; And if thou 'rt Rich , thou●lt be ador'd the more . Nay , if thou once arrivest at the pitch Of being by the World accounted Rich , Thy words will far the greater influence have , And may'st thereby perchance more rich ones save . Besides all this ; when Rich , thou mayest feed With thy abundance such who suffer need . And this also will take thee off from care , Which is to some a most perplexing snare , And thou for God may'st the more hours spare . If thou art poor , and of strict conversation , That will not be a fit Accommodation To draw men by ; for some thereby are frighted , Who might by temporizing be invited . Accommodate thy sel● to all , become All things to all men , that thou mayst gain some . These subtil Covers doth the Flesh devise , To hide those sins which in the bosom lies ; And by this crafty course perhaps a while The poor unwary Soul it may beguile . And if Apollyon sees the Creature yield In this respect , he 's Victor in the Field ; He glory's in the Conquest he has gain'd , As if a Diadem he had obtain'd . But now , behold , here comes her former Friend ' Christ's precious Love this once to recommend . True Ministers are filled with compassion , As their long patience's worth all commendation . The preciousness now of the Soul you 'l hear , And how things go within he will declare . He 'l call her Conscience to examination ; For Conscience 't is must give a full Relation Of all false Covers — Nay , and will reveal Those secret Lusts the Flesh seems to conceal . Theologue . Conscience , thou knowst , and privy art to all The secret strivings , and the words let fall To bring the Soul to join in bonds of love With Jesus Christ , and finally remove Her heart from sin , yea from the smallest evil ; One sin belov'd will send her to the Devil . Speak therefore now , her inward parts reveal : What faith hath she , what love , and O what zeal , What indignation , care , and what desire ? Is she inflamed , is she all on fire In love to him , who out of love did die , Her to espouse , and save Eternally ? Conscience . She loves , ( but who ? ) she sighs , Sir , shall I speak ? She 's doubtfull still , she knows not which to take . Some kind of love , some faint desires do rise Within her breast , but then the Enemies Immediately such great disturbance cause , That she 's amaz'd , and put into a pause . Although she dos love Christ , I must confess , Some secret sin is favour'd ner'theless . She wants some glorious Rays , her eyes are dim , She never yet had a true sight of him . I must speak all , e'en the whole truth impart ; Alas ! she has new Objects in her heart . Her love is treach'rous , her affections burn Chiefly to self , loves Christ to serve her turn . And such a Legalist she 's become now , To her own drag she blindfoldly do's vow To offer Incense ; in her seeming grace She glory 's much , nay , sets it in the place Of Jesus Christ , and on that Idol pores ; This is the Object now she most adores . Theologue . Wilt thou expose thy self to scoff and shame . And bring a blot for ever on thy name ? A Monster ( thou ) in Nature wilt appear , To all who of thy faults and folly hear . Canst be so vile , so impudent , and base ? Disloval Soul ! how canst thou still give place To Jesus's Foes , and up an Idol set ? What , offer sacrifice to thy own Net ? I stand ama●'d ● what guilt is on thy head ? Remember that black Bill , what crimes are spread Before thine Eyes already . But , now , further , 〈◊〉 to charge thee with another Murther , Committed on a spotless Man ; nay , worse , Thou letst him be betrayed to the Curse Of a most shameful Death ; nay , what exceeds , His hands , feet , sides die , and his Soul still bleeds ; And what is worst of all , he is God's Son , On whom this bloody Tragedy was done ; Thy Friend ( O Soul ) who came down from above , To sue to thee for kindnesses and love . And yet doth he , whose blood thy hands have shed , Sue unto thee ; nay his deep wounds do plead For mercy , and he 's able to forgive : He 's God as well as Man ; dead , yet doth live , What Object is 't thou hast got in thine eye ? Dost think the Law can help thee ? make hast , fly ; For 't is by that thou stand'st condemn'd to die . Seek a Divorcement : stand'st thou still in doubt 'Twixt Law & Grace ? strange ! canst thou not find out What Judgment told thee ? sure thou knowest better : It is severe , O! 't is a killing Letter . 'T is time to leave that Husband , and for-go All hopes from him , who seeks thy overthrow . Christ has fulfill'd it , he alone has life ; And if thou once art his espoused Wife , Thou wilt receive a full discharge from all Those Debts , those Deaths , and dangers wch inthral The Souls of those , whose blind deceived breast Seeks to self-righteousness for peace and rest . Thou canst not ( Soul ) become a Virgin Spouse , Until thou art divorced from all vows To that , nay to Relations , though they 're dear Must thou the lesser love , and kindness bear . Thy Fathers house , and all , thou must forsake , If thou this happy Contract e're dost make . Yield thy whole heart to Christ , bend to his feet In pure simplicity ; there 's ground for it : For he that lay within a Virgins Womb , And who was buried in a Virgin-Tomb ; He that alone did lead a Virgin-Life , Must have a chast and holy Virgin-Wife . Needst thou more motives still ? what shall I say , What shall I speak to move thee ? I will lay The nature of the Soul unto thy view : Wouldst know its worth ? read then what dos ensue , First . 'T is capable , such is its nature , State , On Great Jehovah's Pow'r to contemplate : It searches , prys and nicely looks about On Nature's frame , and finds the former out . David's amaz'd when he doth cast his Eye On all the glorious things beneath the skie ; He looked up and down , above , and under , And stood astonish'd , seeing cause of Wonder ; And then reflecting his own frame , did see Nature's great Volume , blest Epitome . Fearfully am I made : how canst tell ? His Answer is , My Soul knows it full well . We should have known no more of Earth , or Heav'n Than the brut● beasts , had not Jehovah given This precious Soul to us : O then be wise , And it secure as the chiefest Prize . Secondly . Nay more then this , the Scripture makes relation 'T is capable of glorious Inspiration . There is in Man a Soul , a Spirit do's live And move in him , to which the Lord doth give By Inspiration , Wisdom , Knowledg , Fear , That fools know more than the Philosopher . The Soul's God's Candle , a light of acceptation , But from himself must come its Information . Shall not this Candle ( pray you ) lighted be ? O let God's Spirit ( Soul ) inlighten thee . Thirdly . Nay , once again , it 's Nature to declare , 'T will sweet Impressions take , God's Image bear . It bore it once , O then , how did it shine ! A glorious shadow of him , who 's Divine : But now 't is blurr'd , and soil'd by filthy dust ; O 't is defac'd and spoil'd by means of Lust . But he who stamp'd it there at first , can make It once again a new Impression take : He can wash off the soil , refine the Ore , And make it shine fairer than heretofore , O what a glorious thing ! how rare 't will be , When God renews his Image once in thee ? Lose not the Soul , ( the wax ) for nought can bear This Image then , nor can that loss repair . Fourthly . The Soul 's glorious Piece , wherein doth lie So great an Excellence , as doth out-vy All outward Glory : for 't is only she That 's capable of so great Dignitie To be espoused to the Glorious Three . Strange condescention ! an amazing thing ! What joy and ravishment from hence may spring Up unto thee , when into 't thou dost pry ; Will the high God take sweet complacency In such a one ? What , doth he please to chuse Thee for his dear Consort , make thee his Spouse ? May'st thou in Christ's dear Arms and Bosom lie ? Ah! is the Soul the Jewel of his Eye ? Can any joy and sweetness be like this ? Can worldly Comforts raise thee to such bliss ? What , is thy Soul capable of such Union ; And doth there flow from thence such rare Communion ? Admire it ! is not one kiss worth more , Than all the Riches of the Eastern shore ? O! lose not then thy Soul ! Ah! who would miss Of this sweet Union and Eternal Bliss ? Fifthly . It 's nature , worth , and rare transcendency , Appears in that great i●congruity , And weakness of all Creatures to suffice it ; And from this ground great cause hast thou to prize it . Nothing but God himself can satisfie That precious Soul , which in thy breast do's lie . The Univers●s too little , th' whole Creation Will not appease its longing expectation . How vast's the Deeps ? how lotty the desires Of Man's poor Soul , above all bounds aspires ▪ It seeks , it prys , and views all kind of Treasure , And still it craves , its wishes know no measure . It walks again , it rambles , O it flies , And ransacks all the secret Treasuries Of Art and Nature , hurried , nay 't is driven To and fro , being restless , till to Heaven It casts a look , and Jesus does espy , And then full soon with greatest joy doth cry , O there 's the Pearl ! I must have him , or die . Thou must expect no peace , there 's nought can still it , Nor give it rest till God himself do's fill it , Hark to its sighs , do not befool and cheat it , Nor of its wishings baffle and defeat it : For nothing but that God that made it , can Suffice the Soul , the precious Soul of Man. Sixthly . What thinkst thou of that price , that price of blood Which Christ laid down ? does it not cry aloud ? O precious is the Soul ! it cost full dear : Doth not this noise sound always in thine Ear ? Seventhly . Don't Satan's rage , his enmity , and wrath Against the Soul , shew forth its precious worth ? Take pleasures here , and Coffers fill with Coin , The Shop with Wares , & Cellars with rich Wine : Let him but have the Soul , he does not care , Take what you please besides , and do not spare . He rages when one Soul escapes his paws ; Ah! that 's the Prize his black and bloody jaws Are open for . These Demons grin , and swell With venom great , and Councils hold in Hell , ( As hath been hinted ) that by craft they may Catch the poor Soul , and this Pearl bear away , That , that 's the Morsel , that 's their only prey . Eighthly . Its blest Infusion , and God's constant care For food and Ornaments which he does spare , For to adorn her on th' espousal day , Fully declares this Truth , therefore we may Amazed stand , and wondring all ways cry , O precious Soul ! thy worth and exc'llency Is very great , who can it comprehend ? It 's that which does oft-times to Christ ascend In strong desires , and longings : O! 't will pry Into all places for his Company . She in his sight rejoyces , and is glad ; But when once gone , she sighs , she mourns , is sad . All other joy 's but meer perplexity ; Without his love , 't will swoun'd away , nay die . Nothing but Grace , Heaven's off-spring , can revive it ; And nought but sighs of Jesus can ●nlive it . These things considered , may make thee see Its worth , nay more , how also 't is with thee . Ninthly . How shall we prize the Soul ? what rate shall we Upon her set ? O what against her weigh ? Come , bring the ballance , and now let us try What further worth or preciousness doth lie In the fair Soul : 't is done , all Golden Ore Of both the Indies are i th' seales , yet more We still do want , more Riches pray put in , All precious Stones and Pearls ; now weigh agin . Alas the ballance flies , here yet wants weight , The Soul out-vi●s them all : Lord , here 's a sight Th' whole world at once is in yet 't is too light . Add world to world , and heap ten thousand more , Were there so many , could you find such store , Yet would the Soul in worth exceed them far . Nay , I might multiply , and yet not e●r . Oh! then take heed thou dost not chaffer so , To get the World , and in exchange let go This precious Soul : nor let it be thought strange , What shall a Man for 's Soul give in exchange ? Tenthly . She is Immortal , O she cannot die ; Though 't was not so from all Eternity . She was created , but in such a state , Man can't her kill , nor h●r annihilate . Her Beings such , h●r Life shall still remain ( Although the body die ) in bliss or pain . Then hast then not good ground to watch & ward With wary eye , and set a constant guard Upon the portals of the treach'rous heart , Lest of this Jewel thou dec●ived art ? What Man to gain a shilling , would let go A Pearl of such great price and value ? who Would think that Men , accounted grave and wise , ●or toys and trifles should their Souls despise ? Many , I fear there be , who day by day , To gain a Gr●●at , unjustly , giv●t away ; Whilst others prostitute it to their lust : Nay , do by it , as by a bone or crust That 's cast unto the Dog for him to knaw . This Dog 's the Devil , whose wide stretcht●out jaw Stand gaping for 't : his Eyes are upon all , Knowing when e're they sin , they let it fall . O then take heed ; and if this Dog should fawn , Or wag his Tail , let not so sweet a pawn Of future Glory be contemn'd or lost , Think , think from whence it came , & what it cost . CHAP. VII . Christ's Love Epitomiz'd , the Old-man wounded , Will made willing : shewing also the nature of the Soul's Espo●sal to Christ . IF all that hath been said yet will not move thee To close with Christ , I once again will prove thee , By making of a brief or short collection Of his sweet Love and wonderful Affection ; And then I trust thou wilt with sacred Vows Contract thy self to him , become his Spouse , Whose left hand 's full of Treasure , in his right Are Honours great , and Pleasures infinite . A Prince ( you know ) dispos'd to make Election Of a Consort , before he 'l place Affection , Will first enquire if the Virgin be In Person , Parts , Estate , or Pedigree Equal unto himself : but if in case She be of low descent , of Parents base , Compar'd with his ; or not so noble born , Or has debas'd her self , or is forlorn ; He thinks it is below him once to place , Or fix his love on her , he fears disgrace : But if the Lady chance to equalize him , She 's not so much oblig'd to love or prize him ' Yond common bounds , because , saith she , I am No whit inferiour unto him ; my name Records the noble stock from whence I came . But if a Prince should chance to set his love Upon a person that has nought to move So great a Lord to make that choice , then she Amazed , yields with all humilitie ; Can do no less than humbly give consent , Yield up her self with great astonishment ; But she who doth reject such love , is acted Like one bereav'd of sense , nay quite distracted . Misguided Soul ! and is not this the case ? What worth 's in thee to him ? O! vile , and base ! Instead of love , deservest to be hated , Since from thy God thou hast degenerated , And yet the blessed Jesus don't despise thee , But from thy loathsom dunghil fain would raise thee . But to proceed , I now will give to thee Of Christ's sweet Love a short Epitome . 1. 'T is a first-love , as soon as he past-by , And saw thee in thy blood , he cast his Eye Whilst thou in that sad gore didst weltring lie . Nay , unto thee most precious love he had Before the fabrick of this World mas made . 2. It is attracting Love , its nature 's such , 'T is like the Loadstone ; hadst thou once a touch , 'T would make thy Iron-heart with speed to move , Nay , cleave to him in bonds of purest Love. 3. 'T is a free Love , there 's nought at all in thee Which can deserve his favour , yet does he Not grutch thee his dear Love , although so great , The glorious King of Kings does oft intreat Those Souls to his imbraces , who contemn His proffer'd grace , and still love shews to them . 4. 'T is ' bounding Love , like Nilus , overflows All banks and bounds , his Grace no limit knows . 5. 'T is a delighting Love , there 's nought more sweet , She found it so who washt his precious feet . He takes delight and sweet complacency In those he loves , his heart affects his Eye . He resteth in his love ; and who can turn His heart away , or damp those flames that burn In his dear breast ? none ever lov'd as he , Who for his Spouse was nailed to the Tree . 6. It is a Victor's Love ; he 'l wound and kill All Enemies who do oppose his Will ; Where he lays Siege , he 'l make the Soul to yield , By love he overcomes and wins the Field ; His Captive ( Soul ) thou certainly must be : His love is such , 't will have the Victorie . 7. It is abiding and Eternal Love , 'T will last as long as he , nought can remove His love from such on whom he casts his Eye , And for whose sake alone he chose to die . The love which did appear to Saints of old , Did graciously this glorious Truth unfold . I with an everlasting Love , saith he , Have set my heart upon ( or loved ) thee , And therefore I have drawn thee unto me . Know he who thus doth his sweet love commend To his dear Saints , loves them unto the end . 8. 'T is a great Love , most powerful and strong ; Hence 't is he thinks each hour and minute long , Till he imbrace thee in his Sacred Arms , Where he 'l secure thee from all the harms And dangers great , by Men or hellish charms . Fathers , although they love their Children dear , Yet never did from them such love appear . David lov'd Absolom , yet gives consent , Nay he himself decrees his banishment . A Mother may forget her sucking Child , As some have done , although of nature mild , Yet forc'd by famine , cruelly have shed Their Childrens bloud , and of their flesh have fed : But Ah! his Love 's so free , so strong , so great , He gives his bloud to drink , his flesh for meat Unto the Soul ; and those who it receive , Shall never die , and none but such can live . 9. His Love is matchless , 't is without compare , Who neither flesh , now bloud , nor life did spare . The love of Women , which the World esteems Most strong in sweet affection ; their love seems An empty shadow , and not worth regard , When with his Sacred Love it is compar'd . The Husbands , Wives , and Fathers may abound , Yet no such love as Christ's was ever found . Abraham and Isaac both lov'd their Wives , Yet neither of them sacrific'd their lives . Jonathan's love to David did exceed The love of Women ; 't was a Love indeed ! But what was Jonathan ●s great love to this ? Ah! less than nothing , when compar'd to his . Christ's love exceeds all natural Love as far As bright Aurora doth the smallest Star. But Oh! in vain do we compare his Love With any thing below ▪ no , 't is above Comparison , 't is so immense , so great , We cannot find it out : though Man's concert Is larger than expression , though profound , Yet Man's conception never yet could sound The depth of Love's unfathomable bliss , So great , so deep , so bottomless it is . Betwixt his Love and ours , the disproportion Is like one drop of Water to the Ocean . Or as the smallest dust that 's fiercely driven , To the whole Globe ; or like as Earth's to Heaven The Sun for clearness with his splendent face , The Moon for swiftness in her Zodiack Race ; The Sa●ds for nomber , and the Heaven for height The Seas for depth , the ponderous earth for weight Yet with more certainty ▪ and with less doubt Be weigh'd and measur'd ▪ than Christ's love foun● out O depth ! O heigth ! O breadth ! O wonderous length Of this great Love ! O uncompared strength Of true affections ! Love that is Divine ! What 's natural love ; Lord , when compar'd to thine ? Such a redundancy of Love is found , Whoever dives into these depths is drown'd . Ten thousand Sea , ten thousand times told o're , Add to these Seas , ten times as many more , Let all these Seas become one deep Abyss , They'd all come short in depth compar'd to this . The Moral , Natural , nor the Spiritual Man , With all their Understanding , never can Find out the Nature of Christ's Love ! alas , It doth all Knowledg ' nfinitely surpass . O may these Depths & Heigths have pow'r to move On thee , till thou art swallowed up in Love. That , that which cannot comprehended be By Men nor Angels , may comprehend thee ; And thou being fill'd with it , may'st sweetly lie In depths of Love unto Eternitie . The Spir't with this let fly a piercing Dart , Which wounded dreadfully her stubborn heart , It pierc'd to th' very quick and made her smart . Now , now she mourns , Ah! how she weeps , she crys , And water runs like fountains from her ●ys . Now her whole Souls dissolved into tears By Love-sick passions ; yet she 's fill'd with fears , Lest Christ should now with angry frown deny To give her one sweet aspect of his Eye : Because his love she had so long refus'd , And wondrous patience shamefully abus'd . Oh! now she spends whole days & nights in prayer , She sighs and grieves , but can●t see Christ appear . The panting Hart ne'r long'd for Water-brooks More than does she for some reviving looks From the great Prince , the God of Love & Grace ; But he at present seems to hide his face . But stop , my Mus● , hark how the Winds do roar , All storms i' th Soul alas● are not yet o're . No sooner did the Old-man cast his Eyes , And view'd this change ▪ but in great wrath did rise For to renew the War ▪ he joins afresh With scatter'd force of Will and Lusts of th' flesh , To make what strength they can , with hellish spite . The Devil 's with these conquer'd pow'rs unite , Arm'd with despair , and like to Lamps , wch make The greatest blaze at going out , they take Their blunt and broken Weapons in their hand , Resolving Christ in her shall not command ; Nor she desert their cause , nor break her Vows With Sin and Self , and so become Christ's Spouse . But now , I find in vain they do resist : True Grace is come , the Spirit doth assist . Sin , World , the Flesh , nor Devil , can long stand Before the Spirits strong and pow'rful hand . See how the Spirit now doth search about To find each Sin , and cursed Darling out . Did you never behold in what dread sor● The wide-mouth'd Canon plays upon the Fort , And how by whole-sail it doth batter down The shattered walls of a besieged Town ? Even so the Spirit with his powerful Sword Makes glorious slaughter , will no Truce afford , Kills all before him , will no Quarter give , Nor will he suffer any Lust to live . The Strong-man , ( Satan ) quakes ; good reason why ▪ A stronger's come , a stronger he doth spy Is enter'd in — O therefore he 's much pain'd ; All , all is gone , and he himself is chain'd . The Old-man trembling , likewise thinks to fly Into some lurking-corner , secretly To hide himself : but th' Spirit 's piercing Sight Discovers him , and now with heavenly might Laid on such strokes , and gave him such a wound , Wch with dire vengance brought him to the ground ▪ Now the Affections's chang'd , and Will doth yield , Being willing made , says Grace shall have the Field . O happy season ! and thrice long'd-for hour ! This is the day of God's most mighty Power Upon the Soul. But hark , methinks I hear Most bitter sighs and groans sound in mine Ear. The Soul 's afflicted ! it is she doth mourn , To think what sorrows for her Christ hath born . She hates , nay loaths her self to th' very dust , And seeks to mortifie each former Lust . And something more doth still perplex her mind , Him whom she dearly loves , she cannot find . Her heart I fear will quickly burst asunder , If any long time she should be prest under This heavy weight : no grief like hers , is there : Who can ( alas ) a wounded Spirit bear ? She 's almost swallow'd● up in deep despair . You next shall hear ( if you attention lend ) How she bewails the absence of her Friend . Soul. Ah me ! I faint , my Spirits quite decay , And yet I cannot die : O who can stay My sinking Soul , whilst I these sorrows feel ? My feeble knees under their burden reel . Inf●rnal deeps , black gulphs , where horror lies , Open their ghastly mouths before mine Eys . O wretched Soul ! curs'd Sin ! I might have been The Lamb's fair Bride , and a Celestial Queen , Had I imbrac'd my Lord , my King , my Love , ( Who was more faithful than the Turtle Dove . ) O had I then receiv , d him in mine Arms , He would have sav'd me from eternal harms . But now I fear those happy days are past , And I poor wretch shall into Hell be cast , Bound up in fetters , and eternal chains Of burning Wrath , and everlasting pains . O sinful Soul ! I who have lightly set By the blest Prince , who would have paid my debt O he that would have freely quit my score , Ah! Now I fear I shall ne're see him more . Could I but once more hear his Sacred Voice , I would make him my joy , and only choice . But 's Wooing-time I fear is out of date ▪ 〈…〉 ▪ but dread it is too late . I m●lt , Lord , into tears , whilst thou the Sun Of precious Light , art hid , where shall I run For Light and comfort in this dolesom hour , Whilst I lie drenched in this brinish shower ? More would she speak , but her great passion stops Her mournful speech , whilst her eys stood-gates ope● , Smote with despair ; so faint , she scarce appears To breath or live , but by her sighs and tears . A Friend amidst this passion straight arriv'd , Whose shining beams and lustre much reviv'd The troubl'd Soul on every side , that she Cry'd out , O heavenly Spirit , it is thee , Who with Diviner and mysterious Art Did such illustrious beams of Glory dart , Which did not only tend to joy and peace , But much inflam'd her heart , made love increase , And lo , before her Eys she doth behold The Prince to stand , whose Glory to unfold Is 'bove the reach of Man , or Seraphim ; And thus had she a blessed sight of him . Like as the Sun breaks forth beneath a Cloud , Whose conqu'ring light cast off each envious shroud , And round about his beauteous beams displays , Making , her Earth like Heav'n with his bright rays . This glorious Aspect of his lovely Eye , Which she through Faith beheld , did by and by With such transports , or Raptures , on her seize , And from her former sorrows gave her ●ase : Yet could she not be fully satisfy'd , Until the Marriage-knot was firmly ty'd ▪ A Promise she endeavours to procure , To make Christ's Love and Pardon to her sure . She to this purpose does her self address To him she loves , with sweet composedness Of heart and mind ; tho thinking what she 'd bin , She 's under fears , and oft distrest again ; Much questioning ( for want of Faith ) how he Could e're forget past wrongs and injurie . Soul. Life of my life ! alas , Lord , what am I ? A wretched Creature ; who deserves to die A thousand deaths , nay , and a thousand more , For wounding thee within , without , all o're , In every part : O this doth make me mourn , It melts my heart to think what thou hast born For a vile worm . But wilt thou view the wound That 's made in me ? Lord , I am drench'd & drown'd In bloud , and brinish tears , my wasting breath , And sighing Soul , will period soon in Death , Unless thou seal , and dost confirm to me Thy Love by promises ; O! shall I see Thy hand stretch'd out ? or shall I hear thee say , Come , come to me , poor Soul , O come away ? 'T is thou that wilt not bruise the broken reed , Hurt not my sores , nor crush the wounds that bleed . O let my chilled Soul feel the warm fires Of thy sweet Voice , that my dissolv'd desires May turn a soveraign Balsam , to make whole Those wounds my sins have made in thy dear Soul. Ah! wilt thou let me swoun'd away and die , Whilst thou standst looking on ? Lord , cast an eye On me , for whom thou on the Cross didst bleed ; Some comfort , Lord , now in my greatest need : No Corrosives , some Cordial Spir'ts , or I For ever perish must ; Lord , hear my cry . Jesus . Afflicted Soul ! the purchase of my Bloud , Come , hear , come hear a consolating Word . Shall I who have through sore Afflictions past For love of thee , refuse thee now at last ? No , no! I cannot , Soul , I cannot bear Such piercing moans that wounds my tender Ear ▪ Now will I magnifie my Pow'r and rise To scatter thy malicious Enemies ; I 'le thee enlighten with my glorious Rays , And make thee happy , happy all thy days . Who will betroth , or give this Soul to me ? Let 's Celebrate with great'st Solemnity , And glorious Triump , the espousal Day : Come , come , my Dear , let us no longer stay . The Father . 'T is in my Pow'r , 't is I , I give her thee , As th' fruit of my own Choice , Love and Decree . CHAP. VIII . The mutual and blessed Contract between Christ and the Sinner . Jesus . GIVE me thy heart then , Soul , I do betroth Thee unto me , that no approaching Wrath May any ways be hurtful unto thee , In Righteousness I thee betroth to me . In Judgment also thou betrothed art , And all I have to thee I do impart In faithfulness and tender mercy , so That thou thy Lord , thy Friend , & God shalt know . I do betroth thee unto me for ever , And neither Death , Nor Earth , nor Hell shall s●ver Thy Soul from me . If thou wilt pay thy vows , I will be thine , and thou shalt be my Spouse . I take thee now for better , and for worse : Give me thy hand , let 's jointly both of us With mutual love tie the conjugal Knot , Which , on my part shall never be forgot . My Covenant with thee is seal'd by bloud , 〈…〉 than the Oath at N●ah ●s ●lood . 〈◊〉 my folded 〈◊〉 I now do take thee , 〈…〉 that I never will forsake thee . ●spand● cast behind my back , and I Will 〈…〉 future in●●●mitie . The Sinners closing with Christ . Soul. Upon my bended knees I do this day Accept of thee , my Lord , my Life , my Way ▪ By whom alone poor Sinners have access Unto the Father ; nay , and do confess , Declare , pronounce i' th' sight of God , that I Do enter now with all simplicity Into a Contract with thee , make my Vows That I will be to thee a faithful Spouse . O blessed Jesus , I 'm as one undone . A naked , vile , loathsom and guilty one , Unworthy far to wash the very feet Of th' Servants of my Lord ; O how is it That thou , the glorious Prince , shouldst ever chuse Such an unworthy Worm to be thy Spouse : O what 's thy Love ! O Grace , beyond expression ▪ Doth the great God on me place his affection ? But sith 't is so , this I engage to do , I 'le leave all for thy sake , and with thee go . And in all things own thee alone as Head , And Husband dear , by whom I will be led , And in all states and times will thee obey , What ever comes , unto my dying-day . I take thee as my Prophet , Priest , and King : And my own worthiness in every thing I do renounce , and further vow that I Upon thy Bloud and Righteousness will lie ; On that , and that alone , will I depend By Faith always until my life shall end . I covenant with thee , and so I take thee , And whatsoe'r falls out , I 'le ne'r forsake thee , But run all hazards in this dolesom day , And never from thy holy ways will stray . All this and more I promise shall be done , But in thy strength , Lord , in thy strength alone . Th' Solemnity thus ended , presently The glorious Prince , the Bridegroom , casts his Eye Upon the Soul , and bound up all her sores , Nay healed them , and cancell●d all her scores : But be'ng her self defil'd , she soon espy'd A precious Fountain flowing from his side , A Fountain for uncleanness to wash in In which she bath'd , and wash'd away her sin . Then gloriously by him she was array'd With Robes imbroid'red , very richly laid With Gold and Diamonds , that she did seem Like an adorned Heav'nly Seraphim . One V●sture was especially most rare , Without a seam , much like what he did wear ; It is the Wedding Robe , both clean and white , Whose lustre far exceeds the Morning-light ; And other garments also , which she wore , Curiously wrought with Silk , and spangl do're With stars of Gold , or Pearl , of precious Stone , Enough to dazle all to look upon : Which be'ng made up of every precious Grace , Did cause a splendent Beauty in her Face , That whilst he did behold her , could discry His Father's Image clearly in her Eye , Which did so please him , that he now admires , And after this her Beauty much desires . O see the change , she which was once so foul , Is now become a sweet and lovely Soul. Her beauty far 〈◊〉 what it had been In ancient days 〈…〉 Eye hath seen So sweet a 〈◊〉 ▪ no such Virgin Queen . Yet all her Beauty ●ow's but spots and stains , To what it will be when her Saviour raigns . O hear the melody ! Angels rejoice , Whilst she triumphs in th●● most happy choice . Who would not then all Earthly Glories slight , To gain a minutes taste of such delight ? No sooner did Apollyon cast his Eyes On what was done , but furiously did ' rise To damp her joy , or cause her mirth to cease , And by some stratagams to spoil her peace . He first stirs up the Old-man's broken force For to estrange her : if he can't divorce Her from her Friend , yet raises inward strife , How to deprive her of those joys of life , Which do abound in Lovers every way , Betwixt th' espousal and the Marriage-day . A thousand tricks contriv'd before had he How to delay or spoil th' Affinitie . But if he can't rob us of inward joy , Our name , or goods , or life he will destroy . For failing in the first , he stirs up Foes To lay upon her persecuting blows . He that will follow Christ , must look each day To have his worldly comforts took away . Besides , the Old-man being not yet slain , Great troubles in her mind there rose again . But her dear Friend so faithful is , that he Will never leave her in Adversitie . And to the end her joy may more abound , A way by him immediately is found To free her from the Old-man's hellish spite , He must be crucify'd ; but first they cite Him to the Bar to hear what he can say , Why now his life should not be took away . But hear , before that 's done , how the blest Lover Doth his dread threats and awful frowns discover Against the Fo●s of her he loves so well , Who e're they be , Men , Lusts , or Fiends of Hell. He reads his great Commission , lets them know He in a moment can them overthrow . The dread Power and awful frowns of Jesus Prince o● Peace over his Saints Enemies . When Man transgress'd 't was I , Eternal I , Give forth the Sentence , Thou shalt surely die . 'T was I that curs'd the Serpent , who remains Unto this day , and shall in lasting Chains . When Cain did shed his righteous Brother's bloud , I sentenc'd Cain ; 't was I that brought the ●lood Upon the Earth . By me the World was drowned Proud Babels Language was by me confounded . I am Jehovah's everlasting Word , Who in my hand do bear th' two-edg'd Sword. 'T was I , and only I that did Command The dismal darkness in the Egyptians Land. 'T was at my Word the Seas divide in twain , And made an even passage through the Main . At my Command Pharaoh and all his Host Were utterly within the Red-Sea lost . 'T was I that made Belshazz●rs joints to quake , And all his Nobles tremble when I spake . 'T was I that made the Persian Monarchs great , And threw them with the Grecians from their Seat. I say the Word , and Nations are distress'd ; I spake again , and the whole World 's at rest . Let all Men stand in fear and dread of me ; I was the first , and I the last will be . All knees shall bow to me when I reprove , And at my Voice the Mountains shall remove . The Earth shall be dissolved at my Threat , And Elements shall melt with fervent heat . My Word confines the Earth , the Seas , the Wind , I am the great Jehovah unconfin'd . 'T is I divide between the joints and Marrow ; No place so close , no cranny is so narrow , But , like the Sun 's bright beams , I enter in , Discovering to each he●rt , the darling Sin That lodges in the Soul. 'T is I alone , Who by my piercings make them sigh and gro●n ▪ If from true sense and sorrow they complain , I graciously bind up those wounds again . 'T is I that save the humble and contrite , And do condemn the formal Hypocrite . My circuit's large , I coast the World about , No place , nor secret , but I find it out . All Nations of the World I rule at pleasure , To my Dominion's neither bound nor measure . Therefore , dear Soul , chear up , and do not fear , I 'le confound all thy Foes both far and near . And now I do command to bring to th' Bar That inward Foe , Old-man , I wo'nt defer His Tryal l●nger , his Indictments read , And he had leave and liberty to plead , And on his Trial he deny'd the Fact ; But Conscience swears she took him in the act , And other witness too ; but to be brief , All prove him the Soul's Foe , nay and the chief And only cause of all the horrid Treason Acted against the Lord unto this season . He was deny'd to speak , the Proofs being clear , You shall therefore his fatal Sentence hear : Come thou base Traytor , impure Mass of Sin ; That , Villain-like , dost seek revenge agin Upon the Soul , and striv'st to raise up strife , Nay thirsts again to take away her life ; Hear , hear thy Sentence , Old-man , thou must die , I can no pity shew , nor mind thy cry : Thy Age ! away , 't is pity thou hast bin Spared so long , when guilty of such Sin. Soul , thou must see to bring him in subjection , With every evil lust , and vile affection . This heap of Sin thou must strive to destroy , That so thou maist all perfect peace enjoy : Under the strictest bonds let him abide , Till he is slain , or throughly crucify'd . The Old-man being sentenc'd , and confin'd , The Soul is consolated in her mind . Affection , Judgment , Will , do all rejoyce , And are united now : O happy choice ! Ah! she admires the excellence and worth Of her Beloved , that she sets him forth , As one that 's ravish'd in the contemplation Of his great Glory , and her exaltation , In this her sacred choice : and this so raises Her ravish'd senses , that Angelick praises She thinks too low ; O now she doth discover , And not till now th' affections of a Lover . There 's nothing now so tedious as delay , Betwixt the ' spousal and the Marriage-day , Her former joys in which she much delighted , She treads them under-foot , they are quite slighted , Nay altogether loathsom in her Eye , Compared with his sacred Company . Unto the place where he appoints to meet her , Thither she runs with speed , there 's nothing sweeter ; Nay there is nothing sweet , nothing is dear Or pleasant to her , if he be not there . O! saith the Love-sick Soul , in such a case May I but have one kiss , one sweet Imbrace , O how would it rejoyce this heart of mine ! His Love is better than the choisest Wine . His Name is like an Ointment poured forth , And no such Odour e're enrich'd the Earth . The Eastern Gums , Arabian Spices rare , Do not perfume , no● so enrich the Air , As the Eternal 〈◊〉 renowned Fame Of his most preci●●s and most glorious Name ▪ Perfumes my Soul , 〈◊〉 elevates my voice , Whilst gladness fills my heart : O happy choice ! My sacred Friend , my Life , my Lord , and King , Doth me into his secret Chambers bring ; Although ten thousand fall on either hand , My Soul in sa●ety evermore shall stand . Tell me , my Lord , tell me , my dearest Love , Where thou dost feed , whither the Flocks remove , And where they rest an Noon in soultry gleams , Bring me into those Shades , where silver streams Of living Waters flow , most calm and still , There , there I 'le shelter , there I 'le drink my fill . The Fountains ope , O see it runs most clear , Green Pastures by ; a ●●odg is also near , To hide in ●afety , and to sa●e from fear Of scotching heat : ●●der . this shade I 'le rest , My Love shall be inclosed in my breast . My heart sha●l be 〈◊〉 lodging-place for ever , Nothing shal me from my Beloved ●ever . The terrors of the Night shall never harm me , He saves from heat , in ●rosts his love doth warm me You Virgins who yet never felt the smart Of Love's soul-piercing and heart-wounding Da●t . If all these sacred Raptures you admire , Know , Virgins , know that this Celestial 〈◊〉 That 's kindl●d in my breast , comes from 〈◊〉 ▪ And sets my Soul into this frame of Love O he that has endured so much pain To gain my Love , is worthy to obtain Ten thousand times more love than his poor Spouse Is able to bestow ▪ yet shall my Vows Be daily paid to him , in whose sweet breast My love-sick Soul shall find eternal rest . Know , know I ne'r obtain'd true peace , befor● My soul cast 〈◊〉 on this sacred shore . All earth●y pleasures are but seeming mi●th , His presence is a Heaven upon Earth . How heavy , O how bitter was the Cross Once unto me ? to think upon the loss Or temporal comf●rts , made me to complain But no● I 〈…〉 my gain . Terrestrial joys , as dross to me appear ; My joy 's in Heaven , O my treasure 's there . Had I all Riches of both th' India's shore At my command , ten thousand times told o're , My soul would loath them , they should be abhor'd Being worse than dung , compared to my Lord. O may these Sun-beams never cease to shine , By which I see that my Beloved's mine . He is my flesh and bone , therefore will I Rejoyce the more in this Affinity . He is my All , my soul 's to him united , As Jonathaen's to David , who delighted So much in him that in his greatest trouble Dear Jonathan did his affections double : When David was in great distress and fear , Then did his love and loyalty appear . So when my dear Beloved is distrest , My love to him shall chiefly be exprest . But why , said I , distrest ? What , can my Lord , Who hath consuming power in his Word , Be touch'd by Mortals ? what , can he be harm'd , Who with all strength of Heaven and Earth is arm'd ? No , no ; I must recall that lavish strain : No hand can touch him , he cannot sustain The smallest injury from th' greatest Pow'r ; For in a breath he can his Foes devour . But now , methinks , I presently espy Upon the Earth the Apple of his Eye ; Which are his servants , nay his members dear , Which wicked men do oft oppress ; O there My Lord 's distrest : for if his Children smart , O that doth pierce and wound his tender heart . If cold or nakedness afflicts their souls , He sympathizes , and their state condoles . It sick they be , or if by cruel hands They are in Prison cast , and under bands , And there with hunger and with thirst opprest , He feels their grief , he is in them distrest . What wrong soever they on Earth receive , 'T is done to him , for which my soul doth grieve To see th' afflictions of his servants here ; This is the fruit true loyal Love does bear . Her sorrows are his woes ; for they alone , Being his members , are my flesh and bone . And all make but one Body , he 's the Head , From whence all flows , 't is he alone has shed His love abroad , in this my love-sick ●eart , Whereby I feel when any members smart . My bowels move and tender heart does bleed , VVhich makes me for his sake supply their ●eed ▪ Thus for my Christ , and for his Children's sake I 'le suffer any thing ; yea I do take My life , and goods , and all into my hands , To be disposed of as he commands But know for certain evermore that I For aid and help on him alone rely . These pleasant Fruits , O these delight the King And hereby 't is that we do honour bring Unto his Name ; all souls of the new birth , VVho are sincere , this precious fruit bring ●orth ▪ ●et not these things seem strange , because to few Do bear such ●ruit , believe the Maxim's true , That as the Sun doth by its warm reflection Upon the Earth , produce a resurrection Of all those Seeds , which in the Earth do 〈◊〉 Hid for a time in dark obscurity : Ev'n so the Sun of Righteousness doth shine Into this cold and barren heart of mine ; The precious seeds that have been scattered there Take root and blossom , nay their branches bear Sweet fruit , being the product of those Rays , VVhich that bright Sun into my soul displays . 'T is precious and most lovely in his Eye , Both 〈◊〉 it ▪ Beauty and Veracity ▪ You Vi●g●●● all who are by Love invited Into his 〈◊〉 ▪ where he is delighted With all his pleasant Fruits ▪ come , come and see , ●ow choice , f●ir , sweet , and 〈…〉 they ●e : One cluster ●ere's presented to thy view , That thou mayst s●e , and then believe 't is true . The●e be 〈…〉 which I 〈◊〉 n●w 〈◊〉 , ●●ve , Joy , and Peace , ●ong 〈◊〉 , Holiness , ●aith , Goodness , Tempera●●● a●d Charity , ●hese are the products 〈◊〉 th' A●●inity That 's made between me and my dearest Friend ; Nay , mo●e than these , Eternal 〈◊〉 i' th' end . But i● ( through sin ) thou canst not cast thine Eye On these 〈◊〉 Fruits , then know assuredly VVhen th' Vintage comes , and thou beginst to crave For one small taste , one taste thou canst not have . The ●ruitful Soul it is the King will ●●own VVith th' Diad●m of Glory and Renown . O let the●e things the Soul's affections raise , In grateful Songs to celebrate the Praise Of great Jehovah , who is King of Kings , VVh●se glorious Praise the heav'nly Quire sings ▪ ●hen let us sing on Earth a Song like this , 〈…〉 , and I am his . An Hy●● of Praise to the Sacred Bridegroom . PRaise in the Highest , Joy betide The sacred Bridegroom , and his Bride , Who doth in spendor shine : Let Heaven above be fill'd with Songs , In Earth beneath let all Mens Tongues sing forth his Praise Divine . 〈◊〉 sullen Man refuse to speak , 〈◊〉 Rocks and Stones their silence break ; for Heaven and Earth combin● To tie that sacred Bridal Knot , O let it never be forgot , the Contract is Divine . You holy Seraphims above , Who do admire Jesus's Love , O hast away and come , With Men on Earth your joys divide ; Earth ne'r produc'd so fair a Bride , nor Heaven a Bridegroom . Another . 'T is not the gracious lofty strain ; Nor record of great Hector's glory , Nor all the conquering mighty Train , Whose Acts have left the World a story ; Nor yet great Cesar's swelling fame , Who only look'd , and overcame . Nor one , nor all those Worthy Nin● , Nor Alexander's great Renown , Whose deeds were thought almost Divine , When Vic'tries did his Temples crown ▪ But 't is the Lord , that Holy One , Whose Praises I will sing alone . My Heart and Tongue shall both rejoyce , W●il●t A●g●ls all in Consort sing Alo●d with a melodious voice The praises of sweet ●ion's King ▪ O 't is his praise , that Holy One , I am resolv'd to sing alone . My Heart indites whilst I proclaim The Praises of the God of Wonder , My lips still magnifie his Name , Whose Voice is like a mighty Thunder : I 'le praise his Name , and him alone , Who is the glorious Three in One. Whose feet are like to burning Brass , Whose Eyes like to a flaming Fire , Who bringeth mighty things to pass , 'T is him I dread , and do admire : I●le magnifie his Name alone , Who is the glorious Three in One. My Heart and Pen shall both express , The Praises of great Juda's ●ion , The sweet and fragrant Flower of Jess , The holy I 〈◊〉 , the King of Zion . To him that sitteth on the Throne , Be everlasting praise alone . Whose Head is whiter than the Snow That 's driven by the Eastern Wind , Whose Visage like a flame doth show , 〈◊〉 all , yet unconfin'd : For ever prais'd be Him ●●one , Who is the glorious Three in One. I 'le praise his Name , who hath reveal●d To me his everlasting Love , Who with his stripes my Soul hath heal'd , Whose Foot-stool's here , his Throne above , Let Trumps of Praise be loudly blown , To magnifie his Name alone . This sacred Subject of my Verse , Though I poor silly Mortal should Neglect his Praises to rehearse , The ragged Rocks and Mountains would Make his deser●ed Praises known , Who is the glorious Three in One. You twinkling Stars that Day and Night Do your appointed Circuit run , Sweet Cynthia in her monthly flight , Also the bright and flaming Sun , Throughout the Vniverse make known The Praises of the Holy One. Let every Saint on Earth rejoyce Whom Christ hath chosen , let him sing , Whilst I to him lift up my Voice To sound the Praises of my King ▪ For He it is , and He alone , Hath made me his Beloved one . FINIS . There will be suddenly Publish'd another Treatise of this Author's , intituled Zion in Distress ; or The Groans of the true Protestant Church . Notes, typically marginal, from the original text Notes for div A47509-e1270 * Sat. 6. Cessant oracula Delphis † Excessere omnes Adytis Arisque relictis Dit , quibus Imperium hoc steter , ●t , &c. 
A64642	----	Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification, by Christ. By the Right Reverend James Usher, late Arch-bishop of Armagh in Ireland. Published by Jos: Crabb. Will: Ball. Tho: Lye. ministers of the Gospel, who writ them from his mouth, and compared their copies together. With a preface concerning the life of the pious author, by the Reverend Stanly Gower, sometime chaplain to the said bishop. Ussher, James, 1581-1656. 1660 Approx. 658 KB of XML-encoded text transcribed from 212 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A64642 Wing U173 ESTC R217597 99829257 99829257 33694 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64642) Transcribed from: (Early English Books Online ; image set 33694) Images scanned from microfilm: (Early English books, 1641-1700 ; 1940:6) Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification, by Christ. By the Right Reverend James Usher, late Arch-bishop of Armagh in Ireland. Published by Jos: Crabb. Will: Ball. Tho: Lye. ministers of the Gospel, who writ them from his mouth, and compared their copies together. With a preface concerning the life of the pious author, by the Reverend Stanly Gower, sometime chaplain to the said bishop. Ussher, James, 1581-1656. Gower, Stanley. Crabb, Joseph, b. 1618 or 19. [32], 156, 353-454, 361-464, [12] p. printed by S. Griffin, for Will: Churchill book-seller in Dorchester, London : 1660. With a preface in Latin signed: Josephus Crabb. With an index. Signatures: *⁶ A⁴ a⁴ b² B-X⁴ 2A-2M⁴ ² N⁴(-N4) 3A-3N⁴ para.⁶. Text is apparently complete despite pagination and register. The notes on Ussher's life by Stanley Gower have a caption title which reads: A preface concerning the author, and these notes. Copy cataloged bound with additional blank leaves annotated in MS. Reproduction of the original in the Trinity College Library, Dublin. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ussher, James, 1581-1656 -- Early works to 1800. Repentance -- Early works to 1800. Redemption -- Early works to 1800. Sermons, English -- 17th century. 2005-02 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2005-10 Emma (Leeson) Huber Sampled and proofread 2006-03 SPi Global Rekeyed and resubmitted 2006-04 Emma (Leeson) Huber Sampled and proofread 2006-04 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion EIGHTEEN SERMONS PREACHED IN OXFORD 1640 Of Conversion , unto God. Of Redemption , & Justification , by Christ. By the Right Reverend James Vsher , late Bishop of Armagh in Ireland . Published by Jos : Crabb . Will : Ball. Tho : Lye. Ministers of the Gospel , Who writ them from his mouth , and compared their Copies together . With a Preface concerning the Life of the pious Author , by the Reverend Stanly Gower , sometime Chaplain to the said Bishop . He being dead yet speaketh . LONDON , Printed by S. Griffin , for Will : Churchill Book-seller in Dorc●●ster . 1660. Pietate aequè ac Doctrinâ Praecellenti Viro Henrico Henley de Coleway in Comitatu Dorcestrensi Armigero , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . EXimium illud quod semper exhibuisti ( vir pientissime ) Religionis specimen subsequentes hasce conciones sub nomiminis tui vexillo haud immerito evocavit . Chara adeò Tibimet & cordi sunt Sacrosancta Dei eloquia , ut quod tenuitas nostra & facultatula amanuensis in hâc repraestiterit , nequaquam dubito quin pro singulari tuâ & Pietate & humanitate boni consulere digneris . Authorem quod attinet , Panegyrin ille nullatenus nostram desiderat , quippe omnia quae meditemur Elogia multis parasangis superavit . Excelsum adeo & Sanctimoniae & doctrinae apicem attigit , ut elaborata illa & subsequens Praefatiuncula non immeritò ad caelos ipsum laudibus evexit , & encomiis sacris decoravit . Nostrum est intereā Te , Te inquam ( vir Ornatissime ) candidū librorum aes●imatorem appellare , qui singulari & pietate & peritiâ praeditus , de usu illorum & emolumento , aequo calculo statuere didicisti . Sagaci igitur has Tibi dicatas conciones dum introspicias oculo , facessant precor & impuri & haeretici illi codices qui indies in lucem gregatim prodeunt , é quorum faetidis myrothecis vitiorum non remedium sed irritamentum , non salubre Alexipharmacon sed exitiale toxicum quam plurimi hauserunt ; Imò facessant miselli isti Authores Daemonis impuri spiritu afflati , ut pote qui Reipublicae & Ecclesiae detrimento sat consuluerunt . Non decet liberorum panem canibus objici , nedum canum offas sic liberis ingeri , ut Circaeo quasi fascinati poculo in canes ipsos , in boves , in hircos , in lupos transforma rentur . Interea temporis , tametsi ego ( vir colendissime ) imperitiae & tenuitatis meae probè conscius sum , minimè tamen dubitem quin & Tibi & aliis eximiè piis , congesta hocce in codicillo apprimè arrideant : spiritualibus enim fidelium palatis , tam aptissime conceptus animi Doctor hic admodum . Reverendus & verè Ecclesiasticus accomodavi● , tam dilucide tradidit , utque pater nutricius ita praemansum cibum in os , & in aures fidelium verba sua inseruit , ut merito primas sui Ordinis tenuit , & sublimi suâ emicuit sphaerâ — veluti inter ignes I una minores . Non equidem ignoro quae regerent prodeunti huic parùm propitii libello , lubricis scilicet Amanuensium memoriis plurima excidisse , veluti ex pertuso dolio effluxa : nec sane inficias ire ausim . Nihilo tamen seciùs — Est quiddam prodire tenus , si non detur ultra . Nec adeo mediocrem hunc nostrum existimamus conatum , ut judicium cujusvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipitatum non leviter rejiceremus . Parùm forsis digna tam eruditi Concionatoris authoritate & eloquentiá aliquibus quaedam videantur , at illis qui divina sapiunt , valdè consona & gravitati & veritati sacrosanctae Scripturae reperientur . Luce clariùs patet quid in causa est , omnes omnium aetatum , omnium ordinum homunciones , tantam pervasisse morum corruptelam , nimirum quod nec vitia ferre possumus nostra , nec remedia . Lavacrū Dei planè rejecimus , ideòque a faedissimis vitiorum inquinamentis nondum repurgamur . Quae auribus nostris excepimus , animisque caelitùs impressa persensimus ( quicquid homines , vel Daemones contrasentiant aut loquantur ) non possumus non palàm divulgare , ne aut propriae stolidissimè experientiae , aut Gratiae divinae petulantissimè refragari videamur . Ah! quoties & Religio & timor ( illo concionante ) auditorum animos subierunt ? Quot mentibus fracti , & alto maerore adeò correpti & exanimati inter depingendos Salvatoris nostri cruciatus evaserunt , ut nullas lacrymarum inducias admitterent , sed spiritus suspiriis , & dolori pectora sua devoverunt , donec ille , ille inquam , qui vulnera divino auxilio fecerat , quasi spiculis & aculeis caelitùs transfixos animos , sanguinis Christi applicatione tempestivè allevàsset ? At ! at ! coelestis hic cecidit Praeco , eodēque ictu ne corruerent etiam conciones illae quàm mellifluae , tantique plurimis auditorum Emolumenti , ab interitu & oblivione post tot retrò & elapsos annos quibus delituerunt , vindicantur . Et reverâ ( absit jactantiae crimen ) audacter hoc omnibus editioni harum concionum parum faventibus reponere audemus , non alia usquam extare exemplaria majori Amanuensium diligentia & labore collecta ; ideoque nescii , imò dubii annon post tantum silentium alia parùm genuina & ascititia proserperent , Deo ( uti speramus ) auspice in publicum hoc emisimus . Tuis interim ( vir dignissime ) manibus haec chartulae dicatae posteris tradentur , nomenque tuum futuris saeculis non injuriâ praedicabunt , & cum illae sileant — Quod benè feceris mercedem tuleris . Deus opt . max. omnibus ingenii & gratiae dotibus magis magisque indies cumulatum , pietatis & religionis orthodoxae , literarum & literatorum Patronum te diutissime incolumem praestet , obnixè ex animo vovet Tibi ( vir Ornatissime ) omni observantià addictissimus JOSEPHUS CRABB . TO THE READER . Courteous Reader . THese following Sermons are such , as several years since were taken from the mouth of that Man of God the reverend Armagh . When by reason of that bloody Rebellion in Ireland , this star of the greatest Magnitude , was forced to quit his proper Orb , it pleased the Lord , to fix him , as a shining , burning light , for some time in Oxon. Whilest there , he constantly spent himself , and was spent in preaching Christ and him crucified . This he did like himself , with that soundness , diligence , Evidence , faithfulness , and zeal , that he seemed not only willing to Impart the Gospel , but his own Soul unto us . To this day , we seem to see how the Bowels of that Elisha the ( Charets and Horsmen of our English Israel ) even ●ern'd upon the sons of the Prophets . Poor ●reatures , at that time , how was our English 〈…〉 A film of superstition , and profaness was there then grown over one of the eyes of this our Island ! Our pulpits turn'd as it were into stages ; and sadly prostituted to froth and jerks at godlinesse . As for truly learned , soul-searching , soul-saving Preaching , t was that which the most of us either knew not , or scorn'd . The mode of our then Sermons , was more to please the fancy , then to peirce the Heart ; to tickle the Ear , rather then wound the Conscience , or save the precious the Immortal Soul. At that time , when we lay thus weltring in our Bloud and Vanity , was the Lord pleased to Cause this star to arise and shine in our Horizon , and by his light and influence to guide us to Bethlehem . A time of love it was , an accepted Time , a Time never to be forgotten , specially by those who through grace can from thence date the Aera of their sound Conversion . The persuasion of Armaghs incomparable Learning , the Observation of his awfull Gravity , the Evidence of his Eminent and exemplary Piety , all improved to the heigth by his Indefatigable Industry , drew students to flock to him as Doves to the windowes . It joyes us to recollect how multitudes of Scholars , specially the heads of our Tribes , throng'd to hear the sound of his silver Bells ; How much they were taken with the voice of this wise Charmer ! How their ears seemed as it were fastened to his lips , that were like Lillies dropping sweet smelling Myrrh . How did many , very many at that time , Galatians-like , receive this Aged Paul , as an Angel of God , yea even As Christ. Surely if ever , t was then , that the Gospel ran and was glorified in Oxon. Then , then it was that the Lord seem'd to lay the foundations of his spiritual Temple there with saphires , and the Corner-stones thereof with Agats . Here might you have seen a Sturdy Saul changed into a submissive Paul , a persecutor transformed into A preacher . There A tender hearted Josiah lamenting after the Lord , and with Ephraim smiting on his thigh , saying what have I done . Others with the penitent Jews so stabd at the Heart , as that they are forced to cry out in the Bitternesse of their souls , Men , Brethren , Fathers , oh what shall we do . These were some of the blessings from on high , which attended These Sermons when preached to the ear , oh that a like or a greater might follow them , now they are printed to the eye . These Notes , t is true , were taken by such , who All had the pens of ready writers , and after that compleated by A strict comparing of several distinct papers . This is the Body , the Bulk of these Heavenly sermons . The gloss , the Spirit , The Energy of them , was and must be wholly from Above . We Trust , the publishing of these Notes will not be interpreted by any in the least to reflect on the unparalleld worth of the Preacher , to whose very Dust we owe A sacred Reverence . If any thing seems not to speak him let it be charged not on him , but the Publishers , who have only this to add , viz. Their fervent prayers , That these sermons may find the like influence on the hearts of others , in the reading , that they had on their own in the hearing , then will Both have Abundant Cause to bless the Lord. Thy Servants for Jesus sake , Jos. Crabb . Will. Ball. Tho. Lye. Imprimator Edm. Calamy A PREFACE Concerning the Author , and these NOTES . THough I might be silent , concerning either the most famous Preacher of these Sermons , or these notes now published which were taken after him , yet such is the high esteem I have of him , and the due respect I hear to them for his sake cheifly , that I could not withstand the request of divers who Importuned some Lines from me upon this occasion , both concerning the one and the other . First I commend unto the Reader a diligent perusal of the life and death of the most Reverend and Learned Father of our Church Dr. Jam. Usher late Archbishop of Armagh and Primate of all Ireland , put forth by Reverend and Learned Dr. Bernard where he shall meet with many delightfull passages concerning , His Stock and pedigree . Great parts , Gifts , and Graces . Ingenious Education . Admirable Proficiency . Timely Conversion . Rare Learning . Indefatigable Industry . Strict and holy Conversation . Pious Government of his Family . Amicable correspondence with Forreign Churches . Prophetick Spirit . Learned writings . Comfortable Visitation . * Dying words , never to be buryed . Blessed Death . Ever to be lamented Losse . Fit Parallel to Samuel among the Prophets , to Augustine amongst the Fathers . with many other things worthy Observation : and when he hath pondered these well , he will the lesse wonder that his name hath filled the Christian world as much as ever did Augustine or Athanasius of old , or Whitakers and Reynolds of later times . Secondly I tender these spices gathered to the Embalming of this Rare Phoenix out of his own ashes , holding my self engaged as much as any to cast my mite into the treasury of his blessed memory , as having had my Bene esse most from him . First , by him I was examined and admitted into the Vniversity near Dublin in Ireland , his native City and Countrey above fourty years ago . Secondly whil'st I continued there ( which was the space of eight years ) he took special care of me and account of my studies there . Thirdly by him I was ordained ( or to use the Apostles word ) put into the ministry , and the same day admitted his Chaplain in ordinary , now two and thirty years ago : though then able to do him little service ; being called to a * Congregation in another nation : which call his Grace did then approve of . Having given this account to the Reader I shall only mention three things Concerning him , and forbear many more that might be added . First , to the testimonies concerning him from Spanhemius , Ger. Vossius , Buchartus , Simplitius , ●ud . de dieu . Paulus Testardus , Blessensis , Arnoldus Bootius , Mr. Selden , Dr. Prideaux , Bp. Davenant , Bertius , Mr. Cambden , Sir Rog. Twisden , and the whole University of Oxford , beside the forced testimony of his adversaries , Moranez . Beaumont , ( Alias ) Rookwood , Challoner , Hen. Fitz-Symonds , for all which I refer to the book aforesaid ; give me leave to add the testimony of Dr. William Chappel , sometimes fellow of Christs Colledge in Cambridge , and afterwards Provost of Trinity Colledge near Dublin : which from such an acute man as he was , may amount to the like equivalent testimony from the Universitie of Cambridge . He gave me once three reasons why he thought Doctor Usher ( then Bishop of Meath ) was in his esteem the greatest Scholar in the Christian world . 1. One was , because of his rare natural parts , the foundation of his other Learning ; having a quick Apprehension , a prompt Wit , a strong Memory , a clear Understanding , a piercing Judgement , and a ready utterance : Seldom ( said he ) shall you meet all these in an Eminent degree in the same person , but in him they so concurred , that it is hard to say in which he most excelled . 2. Another was , because few men though they had such parts were either able or willing to make so rich improvement of them , by choice Libraries , unwearied studying in them , and searching out the Rarities of any other : few mens bodies and brains ( he beleeved ) would bear it . 3. The third was , because he was so esteemed both in these Universities , and in those beyond the seas : and indeed whosoever conversed with him , found him ( if they pleased to try it ) a skilful Linguist , a Subtile Disputant , a fluent Orator , a profound Divine , a mighty Antiquary , an exact Chronologer , and indeed a living and walking Library ; The greatest professors have admired the Concatenation of so much and such variety of Learning in one person . 1. Do but think ; he that Learned to read of two of his Aunts that were both blind . Was converted from a state of Nature into grace at ten years old . Was admitted the first Scholar into the Colledge at Dublin , and that upon design , by reason of his pregnancy and forwardnesse , at thirteen years of age . Made an exact Chronology of good part of the Bible , and of some other Authors he had read , at fifteen years old . Encountred a Jesuite at 19. years old , and afterwards was called by him ( of such as are not Catholicks ) the most Learned . Was Master of Arts , answered the Philosophy Act , and chosen Catechist of the Colledge , when he went through a great part of the body of Divinity , in the Chappel , by way of common place , at nineteen yeears old . Commenced Batchelour of Divinity at twenty seven years old , and immediately after was chosen Professor of Divinity in that Vniversity . Do but think I say how mighty he was , when beside his promptnesse in School Divinity , he had read over all the Fathers , and trusted his own eyes in the search of them by that he was thirty eight years of age , and was Master of all other Learning also . Secondly ▪ If any yet be found , that would detract from so accomplished a person , and indeed pillar of our Church in his Generation , by reason of the distance at which they stand from Prelacy , or by reason of their Engagement in the late civil and unhappy differences between The late King and Parliament ; claiming to themselves Liberty wherein soever they differ from others , both in matters of Church and State , but allowing to others as little concerning either : to such as these ( if they be such as deserve satisfaction ) give me leave to say , A Divine and Apostolical Bishop he was , and next to the Apostles , Evangelists , and Prophets , as great a Pastor and Teacher , and trusted with as much of Gods mind , as I believe any one since hath been . An Ecclesiastical Bishop he was also , and the most able Moderator in Church assemblies : To him pertained the double honour for ruling well , and for Labouring in word and Doctrine : Famous were two of his Predecessors in that See of Armagh , in their Generations , the one for his sanctity , the other for his Learning , but both these Eminently met in him ; John the Divine commendeth the Angel or Bishop of Ephesus , &c. and Ireland will do no lesse for this Angel or Bishop of Armagh . But for Popish Bishops , none was further off then he : Witnesse his Learned Writings against the Romish Synagogue , his Judgement within the bounds of a moderated Episcopacy ; and when the Reader hath perused that * frame of Church Government drawn up under his own hand and now published , he will see what a good Bishop Doctor Usher was . The last thing which I shall propose to the Reader , is The Crown God set upon the head of this Humble Saint , both in the Conversion and Edification of very many . Indeed * his bow seldome turned back , nor his sword returned empty . God was mighty in him , which way soever he bent himself , either in Conviction , Conversion , or Consolation , wherein he had * the Tongue of the Learned given unto him ; Witnesse the many Souls who were , and are his * Epistle known and read of all Men ; Witness again the successe God gave to divers of his Encounters with Adversaries to the true Religion : some instances whereof the Learned Doctor that writes his Life hath given , to which many more might be added . Witnesse also such as were his frequent hearers , how mightily the hand of God was with him , so that * a great number beleeved and turned unto the Lord. If * they that turn many to righteousnesse shall shine as stars for ever and ever , then this famous Evangelist is a star of the greatest Magnitude , and will be able in the strength of Christ to say after him , * Behold I and the Children which God hath given me . And though the work of the Ministry is ours , the successe Gods , yet who so expecteth blessing from God upon his Labours , I cannot commend to such , a pattern more exact to be imitated amongst the men of this Generation , then this good Bishop , especially in these three things . First in making his whole life an example of his doctrine : * an example in word , in Conversation , in Love , in Spirit , in faith , and in purity . Many there were who in that respect Reverenced him , though of the Romish Synagogue , as * Herod did John the Baptist , knowing that he was a just and an holy man. This blessed Preacher did Live all his Sermons , and had learned of Jesus who , * began both to do and to teach . Nazianzens Epitaph on the life of Basil was true in him , His words were Thunder , his Life Lightning . Secondly in making Christ and the Apostles the pattern of his preaching , this great Master in Israel was the most self-denying man in the pulpit , and the most Reverend and Christ advancing Preacher . He preached * with great Authority as did our Saviour to the Conscience * his speech was not with enticing words of Mans wisdome , but in demonstration of the spirit , and of power : that their faith might not stand in the wisdom of men , but in the power of God. How oft have I seen my self , and heard from others , whilst he thus prophesyed , some that beleeved not , coming to hear him , go away Convinced of all , Judged of all , and the secrets of their heart made manifest , and so falling down on their face they have worshipped God , and reported that God was in him of a truth . He was an * Apollos an Eloquent man and mighty in the scriptures : he was another Paul in the preaching that did compare Scripture with Scripture , and so make demonstrative Proofs from the spirit speaking in them Some that affected a frothy way of preaching by strong Lines ( as they call them ) after they heard him in Oxford decry that Corinthian vanity were much ashamed , and took up a more profitable way of preaching . Those words of his in a sermon at the Court before the King , are worthy to be printed in Letters of Gold , And oh ! that God would print them in the hearts of all the Ministers in the World. * Great Schollars ( said he ) possibly may think it standeth not with their Credit to stoop so low , &c. But let the Learnedst of us all try it when ever we please , we shall find that to lay this ground-work right , that is , to apply our selves to the Capacity of the Common Auditory , and to make an ignorant man to understand these mysteries in some good measure , will put us to the tryal of our skill , and trouble us a great deal more , then if we were to discuss a Controversy , or handle a subtile point of Learning in the Schools . Thirdly , In condiscending publiquely and privately to the Capacity of the meanest that heard or conversed with him , herein his wisdom was like unto Solomons stiled the Preacher , * because he was wise he did still teach the people knowledge , yea he gave good heed , and sought out , and set in order many proverbs , the Preacher sought to find out acceptable words , and words of truth , and as our Saviour that was greater then Solomon he would let truths substantially proved into the understanding wish apt similitudes : and would * Encourage any to move their doubts unto him in private : so that notwithstanding his greatness , good Christians might be very familiar with him , visit them in their sickness supply their wants , beg their prayers , and Countenance them in whatsoever Condition : all men might see * his delight was in the Saints , and that he was ( as that King * after Gods own heart ) * a Companion of all them that feared God , in a word , he was a great proficient in that Lesson of our Saviour * Learn of me for I am meek and lowly in heart . This ( I say ) was the reason he grew so high in favour with God and man : he honoured God , and therefore God honoured him . A great and good draw-net he was that fished for souls and catched many : and let two sorts of Ministers gather from hence their respective Instructions . First , let all those that list not to follow him in these paths of holiness , painfulness , and Humility . Take notice of Gods Justice in dealing with them as they have done with him . * His Covenant is with Levi of Life and Peace , and he gave them to him , for the fear wherewith he feared him , and was afraid before his name : the Law of truth was in his mouth , and Iniquitie was not found in his lips , he walked with God in peace , and equity , and did turn many a way from iniquity , for the priests lips should keep knowledge , and they should seek the Law at his mouth , for he is the messenger of the Lord of hosts : but saith the Lord , ye are departed out of the way : ye have caused many to stumble at the Law , yee have corrupted the Covenant of Levi , saith the Lord of hosts . Therefore have I also made you contemptible and base before all the people , according as you have not kept my waies , but have been partial in the Law. Had we all the means in the world to make us great , if we either do not teach , or do not make our selves Examples of what we teach , t is just with God we grow contemptible and vile , for the mouth of the Lord hath spoken it . * Thy teachers have transgressed against me , therefore have I prophaned the rulers of my Sanctuary . The Lord giveth this for a general Rule , as * they that honour him he will honour : so they that despise him shall be despised . Secondly . Let all holy painfull and humble Ministers who make it their designe ( as this fair Copy did before them ) to advance God and fulfill the work of their Ministry , trust to his faithfulness for vindicating their esteem . No sort of men have greater promises for provision , protection from , and in trouble , and for revenge of wrongs done unto them , then they have . What a dreadfull and prophetical prayer is that Moses made for Levi ! * smite through the Loins of them that rise against him , and of them that hate him , that they rise not again . What though a generation of men Call even the best of such , Antichristian Lyars ? false Prophets ? and what not , did they not after this manner use * Christ and his Apostles before them ? They speak evil of the things they know not . None of Gods blessed truths and holy Ordinances have been otherwise used by them : their general outcry is upon all truths , Ordinances and wayes of Religion among us , as Antichristian : The Apostacie of the present age makes men fall from all things in Religion , and with an impudent face to deny and deride them all . But did God leave these Jewels amongst men to be trodden under feet by such swine ; shall they not dearly pay for it ? Oh! that they would remember what words came out of the mouth of him that is the very promptuary of all sweetnesse , and how highly he is provoked when such words are drawn from his blessed lips that drop honey : let them take them to whom they appertain , viz. * Whosoever shall fall upon this stone shall be broken : but on whomsoever it shall fall it will grind him to peices . If their own destruction will not take them off from touching the Lords anointed , and from plucking the stars out of his hand , let yet the Anguish and vexation that shall accompany their destruction , either deter them , or confound them : for he hath said it who will make it good , that there shall be a * Resurrection both unto Gods truths , and to such as bear Testimony thereunto : Mean while , let this satisfie such as are faithful , whilest God and those that truely fear God prize faithfull Ministers , It matters not what the rest think of them , As King David said in not much an unlike Case , * of those shall they be had in honour . I have now done with the most famous Author of these sermons , of whom I may as one very Learned said of Mr. Calvin , * That famous Man , and never to be named without some Preface of Honour . Or as another of a Learned and Godly Man , God hath so provided , that they who lived in Heaven whilst on Earth , shall live on Earth whilst in Heaven : That they shall leave their Names for a blessing , when others leave them behind them for a Curse . Or rather with the Apostle of Demetrius , * he hath a Good Report of all men , and of the truth it self . A word now concerning these Sermon Notes of his , by occasion of the publishing whereof I have thus inlarged . I suppose whosoever readeth and well considereth the two prefixed Epistles , one in Latine , the other in English , and the Arguments therein contained , and knoweth the Reverend Framers of them , ( for such testimonies are as the Testes ) when he considereth I say , 1. Their High Esteem of the most famous Preacher of them . 2. The mighty power of God upon themselves , and many others when they were preached , 3. The care they took to put them forth , 4. The ingenuous owning of any infirmities which the Reader may charge that seemes not to speak himself in the Publication of them , He will not think either the will of the most Learned Bishop broken , or the Caution of the Learned and Reverend Dr. that writes his life not heeded , viz. That if any sermon notes taken from him have been printed in his life time under his name , * or shall be hereafter ( which divers have of late attempted ) the Reader is to take notice that it was against his mind , and that they are disowned by him , which as he endeavoured to his utmost to suppresse while he was living , so it was his fear to be injured in it after his death ; For First , These are no sermon notes taken from him , printed under his name : but under the names of those that took them after him . Secondly , there is no fear he will be injured by this publication , when the publishers are so Candid , and ingenuous , to give unto him that which is his , viz. That he preached these sermons , and to take to themselves that which is theirs , viz. any thing that seems not to speak him in the publication . Thirdly if in his life time when he endeavoured to his utmost to suppresse such publications , there came out without his knowledge , and against his mind , That book entitled , * The sum and substance of Christian Religion , some of the materials with the Method only his , collected by him in his younger yeers for his own private use , but the rest Transcribed out of Mr. Cartwrights Chatechisme , and Mr. Crooks , and some other English Divines , dissonant in divers places from his own judgement ; he was yet very well content any industrious person that would cut off what is weak and superfluous therein , and supply the wants thereof , and cast it into a new Mould of his own framing , should make what use he pleaseth of the materials therein , and set out the whole in his own name , Because he perceived it had done much good : Then I say it may be supposed had he yet been alive ( as I hope his good name will never dye ) he would have been contented upon the same account to let these notes go forth . The publishers were high honourers of him , men of Learning and Judgment , and though all be not taken which perhaps he spake , and somthing perhaps also himself would have pared off , ( as it is scarce possible for any man but himself to publish , either sermon , or any thing else came out of his mouth , in that exactnesse himself would have done it ; ) yet is here nothing added of their own , here is only ( as they say ) * the body , the bulk , not the Glosse , the spirit , the energy of them . These things considered it is hoped ( which they trust ) the publishing of these notes will not be interpreted by any , in the least to reflect on the unparalleld worth of the preacher , to whose very dust they professe to owe a sacred reverence . I rather think it were a kind of sacriledge , had they not done it , if these three things be well and duely weighed . First , that much good hath been done to very many , by such notes taken from other eminent Divines , and otherwise published then the Authors themselves would have sent them abroad . Witnesse the works of Dr. Preston , Mr. Bolton , and many others , some of their sermons printed by themselves look not like those of their sermons printed by others ; yet Learned men and Godly , have blest God that they were published . Mr. Cotton wisheth * that such sermons or Letters as happily have layen by many yeers might be brought to light : such little things as the Author would hardly acknowledge under his own name , might be of special use and esteem unto others . And his reason is , why should any talent be buryed in a napkin , or candle lye hid under a bushel , which being set on a Candlestick might give light to all that are in the house ? yea those * divine discourses at Luthers table , &c. More loose than these sermons , did much good in Germany , ( as their translator testifyeth ) and being by strange providence preserved to posterity , and made to speak English , was judged by a great Prelate of Canterbury , a work worthy of eternal memory , and that he had never read a more excellent divine work : and that the more he did read them , the more desire he had to go on therewith : and that he would make it known to the then King , what an excellent peice of work was translated , and that he would procure an order from his Maiesty to have the book printed , and to be dispersed throughout the whole Kingdome , as it was in Germanie . Yet is that book censured by Polanus to be * neither Luthers , nor published by any approbation of his , but a rapsody patched together without understanding or judgment , and printed after his death . None such will be found in these sermon notes : something of Luthers spirit may be discerned in these Colloquies , But much more of the Gracious and heavenly spirit of this unparalleld Bishop . The Reader will misse in these notes indeed the exactness of his Immanuel , or the incarnation of the son of God so accuratly couched that you cannot find a word defective or redundant ; nor will he find these notes like the two sermons published by himself : but yet they may meet with acceptance . by reason of the diligence of those that attest them . Secondly , That if God blesse the reading as he did the preaching of them , none of his surviving friends but may rejoice that in them * he being dead yet speaketh . Indeed those worthy men do it upon an higher account then some , others perhaps did like them from the Rhetorick , Language , or Learning Couched in them , It was the heavenly Art , the spiritual Efficacy and power , the soul-searching , soul-saving vertue that took with them , they found them to peirce the heart and Conscience , more then tickle the ear or fancy of their hearers . * The true praise of a sermon ( saith one of note ) is some evil left , some good done upon the hearing of it , one such fruit were a more ample commendation , then many mouths full of good words spent , and copies taken and printing , &c. and sure it is , on whom a sermon works aright , it leaves him no leisure to say much , or use many words , but makes him rather full of thoughts . Thus did these sermons the hearers , if you read the epistle prefixed , so that were it but for this to let the world see how much this Master of all learning condiscended , and sought to profit rather then please , it were reason enough for their publication . Some testimonies are left behind him under his own hand , how he could both speak , and write , and preach ; let these notes taken after him be testimonies how much he condiscended ; and let them serve for patterns to such as think it below them ( especially in such Auditories ) to preach as he did , a Crucifyed Christ in a Crucifyed style . I have heard Dr. Hoyle ( my learned Tutor , who dyed professor of Divinity in Oxford , after he had many years been the like in Dublin ) say , when this Famous Bishop proceeded Doctor of Divinity , He thought Tully himself could not have excelled him ( had he been alive ) in eloquence at that time , which appeared not only in his set speeches , but those which occasionally fell from him upon the By : and he was one that could well judge . But now that he preacheth ad populum though in Oxford , you have this Eagle stooping as low to prey upon souls to win them to God , proclaiming all along , * I am not the bridegroom but the friend of the bridegroom . and ( as Nazianzen ) I thank God I have a little learning to sacrifice to Christ. such a Precedent is worth the printing . Thirdly that had not this course been taken , a worse might have befallen , directly contrary to the will of the godly Bishop : For some of these notes were in the hands of divers persons , who were much taken with them , and much desired , ( and it was feared might have endeavoured ) a private printing of them , more imperfectly then now you have them . That faithfull Minister mentioned in the frontispiece whose Latine Epistle is prefixed , having with much adoe got this Copy out of their hands , thought ( as the rest who have attested it 't was much better to publish these as now you see them , then to indanger the creeping out of a more surreptitious Copy . The general subject of these Sermons is of Conversion , and so mightily did the Lord blesse them , not only to the Edification● and Consolation of very many , but also to the Conversion ( as we have good cause to judge ) of some . I will say no more , the Name of Doctor Usher , by which he is more known to some , and the Name of the most Reverend and Learned Father of our Church , Doctor James Usher , late Arch Bishop of Armagh , and Primate of all Ireland , by which he is more known to others , not onely in these our Kingdomes , but in forreign parts ; his great and good Name I say , every where as oyntment poured forth , prefixed before this Book ( though with some allay ) is enough to raise high Expectation of whatsoever cometh after these words : and is argument enough to invite the Reader to look within and read them over : and then he will find the least filing of this Master workmans Gold very precious . Good Wine ( they say ) needs no bush , and if this Wine was so sweet at first running , I presume whosoever tasts it now , though he have it but at the second or third hand , will find it hath not altogether lost its strength , nor will he repent his labour in reading what was taken after him , if he be one that desires to profit his soul more then to please his Palat. That out of the ashes of this Phoenix , the Lord would raise such successors as may by Pen , Life , and Doctrine , do as this burning and shining Light hath done before them , is the prayer , but scarce the belief of him that prayeth for the peace and prosperity of Jerusalem , and therein hopeth to have his share in the Concurrent prayers of every Godly Reader , Stanley Gower . Dorchester , October the third , 1659. Speedy Conversion the onely means to prevent imminent Destruction . Heb. 4.7 . Again he limiteth a certain day , saying in David , to day after so long a time , as it is said , to day if you will hear his voice , harden not your hearts . I Have enter'd on these words in the other Vniversity on a day of Publique Humiliation , as being suitable to the occasion , the chief matter of them being the Doctrine of the Conversion of a sinner . Forasmuch as Gods judgments are abroad upon the earth , and hang over our heads , the only means to prevent and remove both temporal and eternal , is our speedy conversion and return unto God. Else he will whet his sword , bend his bow , and make it ready to our destruction , Psal. 7.12 . God did bear a deadly hatred against sin in the time of the Psalmist , and so he doth still , for his nature cannot be changed . If we return not , we are but dead men . The eternal weight of Gods wrath will be our portion , both here and in the world to come , if we repent not . In the words there are three observable Points . 1. Continuance in sin brings certain death . Or , For sin Gods judgments are on particular Nations and persons . 2. If particular Nations or persons turn away from their evil courses , no hurt shall come near them . God takes no delight in the death of a sinner , nor that he should despair of his mercy : but would have us turn out of the broad way which leads to destruction . 3. It behooves every one speedily to set about the work of conversion . Nor esteem this a vain word . I bring you those things whereon your life depends . Obeying it you are made for ever , neglecting it you are undone for ever . Unless you embrace this message , God will bend his bow , and make ready his arrows against you . Know therefore 1. That continuance in sin brings certain death . There will be no way of escaping but by repentance , by coming in speedily unto God. The words of this Text are taken from Psal. 95. Harden not your hearts as in the provocation , and as in the day of temptation in the wilderness . If when God calls us either to the doing of this , or leaving that undone , yet we are not moved , but continue in our evil wayes . What 's the reason of it ? It 's because we harden our hearts against him . The Word of God which is the power of God to salvation , and a two-edged sword to sever between the joynts and the marrow . The strength of the Almighty encounters with our hard hearts , and yet they remain like the stony and rocky ground : whereon though the Word be plentifully sown , yet it fastens no root there , and though for a season it spring , yet suddenly it fades and comes to nothing . We may have a little motion by the Word , yet there 's a rock in our souls , a stone in our hearts , and though we may sometimes seem to receive it with some affection , and be made as it were Sermon-sick , yet it holds but a while , it betters us not : why ? because it 's not received as an ingrafted word . Therefore saith St. James , Receive with meeknesse the ingrafted word , Jam. 1.21 . Let the word be ingrafted in thee ; one sprig of it is able to make thee grow up to everlasting life . Be not content with the hearing of it , but pray God it may be firmly rooted in your hearts ; this will cause a softning . To day if ye will hear his voice , harden not your hearts against Almighty God. If you do , expect him also to come against you in indignation . Hearken what he saith by his Prophet . I will search Jerusalem with candles , and punish the men that are setled on their lees , that say in their heart the Lord will not do good , neither will he do evil , Zeph. 1.12 . Mark , I will search Jerusalem , and punish those that are setled on their lees . When a man is thus setled and resolved to go on in his sins , to put the matter to the hazard come what will come , there 's a kind of Atheism in the soul. For what do's he but in a manner reply , when God tells him by his Minister that he is preparing the instruments of death against him , do you think us such fools to believe it ? What does this but provoke God to swear that we shall never enter into his rest . What 's the reason of this ? It 's because men are not shifted , they have no change , they are setled on their lees . Moab hath been at ease from his youth , he hath been setled , and hath not been emptied from vessel to vessel , neither hath he gone into captivity , Jer. 48.11 . Consider we whether our security comes not from the same cause : We have not been emptied from vessel to vessel , we have alwayes been at rest . Why have we so little conversion ? There are two things hinder it : the hardening of a mans heart against the Word , and our setling our selves on our lees . When we we have no change in grace , we are secure , we never see an evil day . And this is that which slays the foolish person . Wo to them that are at ease . It were better for thee to be emptied from vessel to vessel , to go into captivity . For as long as a man continues thus in an unregenerate condition , he can look for ●othing but troubles ; certain judgments must necessarily follow , and as sure as God is in heaven , so sure may they expect misery on earth : and they shall receive the eternal weight of Gods wrath treasured up against the day of wrath : Therefore there is a necessity of our conversion if we will keep off either temporal or eternal wrath . Our Saviour makes it the case of all impenitent sinners to be liable to wrath : One judgment befell the Galileans , an other those on whom the Tower of Siloe fell : But what saith our Saviour , Suppose you that these were greater sinners above all the men of Jerusalem ? I tell you nay , but except you repent you shall all likewise perish , Luk. 13.3 . All , every mothers son here present , if you turn not from your sinful courses , God will meet with you one time or other , if you harden your hearts against him be sure . Who ever hardned his heart against God and prospered ? As long as a man is in this condition , his state is woful . As many as are in the state of unregeneracie , are under the power of Satan , 2 Tim. 2.25 , 26. Mark the Apostles words , In meekness instruct those that oppose themselves , if God peradventure will give them repentance to the acknowledging of the truth . And that they may recover themselves out of the snare of the Devil , who are taken captive by him at his will. The state then of the hardned & setled on their lees , is as a bird in a cage , taken alive at the will of the Fowler . So is it here , as long as we continue obstinate and hardned , we are taken alive at Satans will , we are at his disposing . While we are at liberty , we are way laid by his nets and traps , and taken we are at his pleasure : As long as we are hardned in heart , we are in the Devils cage : true repentance is that whereby alone we purchase our freedome , whereby we recover our selves ; and therefore in Rom. 2.5 . Hardness of heart and impenitency signifie the same thing . After thy hardned and impenitent heart thou treasurest up unto thy self wrath against the day of wrath . Mark then : what 's a hard heart ? It 's an impenitent heart . Dost thou harden thy heart ? then know that for the present thou art a dead man. If notwithstanding all Gods threats out of his word thou art not a jot moved , thou art dead whilst alive , as the woman that lived in pleasure . And if thou continuest so , thou treasurest up wrath against the day of wrath , and the just revelation of Gods judgments . Gods Word is the especial meanes to recover thee . A man that is in a swoun , they rub him to recover him , because there 's life in him ; but if dead , strong-waters , or any thing else cannot restore him . Examine thy self then , does the working of the Word rub and gall thee ? it's a sign there is life in thee ; but if it make no impression , it moves thee not , it 's a sign of a dead heart . Consider then the danger of this condition for a man to resolve on his evil courses , never purposing to alter matters . It exceedingly hastens Gods judgments . But leaving this , I proceed to the second point , which is to direct us how to work our escape . Though God threaten us , yet if we have but the grace to look about us , and remember our selves : If God do but cause us to consider we have to deal with a merciful Father , and make us meet him by humiliation , then though our sins were as scarlet , yet submitting our selves to our Judge , living as obedient subjects , the storm shall passe from us : So that this is the 2d . point . 2. Notwithstanding God threatens us , yet if he gives us but grace to repent , and bethink our selves , let our sins be never so great , we may be sure of mercy . O that we could see with what a gracious God we have to deal ! Canst thou but humble thy self ? all these things shall speak peace unto thee . As an impenitent sinner is under the power of Satan , and liable to all misery : So contrariwise whoever returnes and seeks the Lord , is sure to be under his wings , and free from all evil . Thinkst thou that God makes use of threatnings for thy hurt ? No , he deales not with us as an angry Judge , but as a compassionate Father ; men will take an enemy alwayes at an advantage , when they may do him most hurt . Gods terrors overtake us , he threatens us that he will do this and this , that we may prevent it . He knows that unless his terrors awake us , we will rest secure . Before he smites us he tells us . I will whet my sword : He hath bent his bow , and made it ready : He hath prepared his instruments of death , Psal. 7.12 , 13. He could shoot thee presently , and instantly run thee through , but he threatens thee , that so he may not strike thee . See what the Prophet Amos denounces from the Lord , Cap. 11 , 12. I have given you cleannesse of teeth , I have with holden rain , v. 6 , 7 , 8. I have smitten you with blasting and mildew , v. 9. I have sent amongst you the Pestilence , v. 10. yet have you not return'd unto me . Therefore thus will I do unto thee O Israel , and because I will do thus unto thee , prepare to meet thy God O Israel , v. 12. What judgments have befallen us , have befallen us for our own use , if so be we will be warned by them . The reason why God saith he will overthrow us , is not because he meanes to do it , but that we may prevent him by repentance . Look into Jer. 3.1 . and see what wonderful passages are to this purpose : Ther 's a Law-case . If a man put away his Wife , and she go from him , shall he return unto her again ? shall not that land be greatly polluted ? But thou hast plaid the harlot with many lovers . And in the 20 v. As a wife treacherously departeth from her husband , so have you dealt treacherously with me , O house of Israel . And yet see Gods unspeakable mercy . Return again unto me . And 23. v. Return ye back-sliding children , and I will heal your backsliding : turn to me , and I le not cause mine anger to fall upon you . Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God , v. 13. See God makes us the worst and vilest of all , and yet as it were intreats us to return . See then the Conclusion of the second Point ; how , if God give us but grace to repent , let our former evils be what they will , the danger is past . But I leave this and come to the Third , for which I chiefly chose this Text. You have seen how dangerous a thing hardness of heart is , how it brings certain death : and that if we have the heart to repent , we are safe . As to make it appear in an instance . It 's not the falling into water , but the lying under it that drowns a man. Art thou faln into sin ? only lift up thy head : if thou canst be but thus happy , the promise of salvation belongs to thee . The main thing then is this . 3. It behooves us to set about the work of repentance presently . God is angry with us , and we know not whether God will execute his judgments on us this day or no , therefore go about it presently . God will remove all our adulteries , and put away all our sins , if we will come to him within a day . Now what madness is it to neglect it ? After a certain time ( saith the Apostle ) according to that in the Psalmist , Psal. 95. God hath limited a certain day : Thou hast provoked the Holy Ghost , and now he limits thee a day , Heb. 3.7 . Wherefore ( saith the Holy Ghost ) to day if you will hear his voice . Now is it safe think you to pass this day ? A hard heart is a provoking heart , and as long as it continues hard , it continues provoking God , and despising the Holy Ghost . To day therefore hear his voice , that is , this present day . But which is that day ? It 's this very time , wherein you stand before God , and in which you hear me . If you embrace the opportunity , happy are you ; if not , you shall give as dear an account as for any thing you ever heard in your life . There is no dallying with God , take his proffer , take him at his word in a matter of salvation . He calls to thee to day , peradventure he will speak no more , therefore Heb. 3.13 , we shall find it 's a limited day . Exhort one another to day , whilst it 's called to day , lest any of you be hardned through the deceitfulness of sin . While it is called to day , that is , stay not till to morrow , but embrace the present opportunity : This day God holds out the golden Scepter , and my life for yours if you accept it you will be saved . If you take it not to day , your heart will be more hardned to morrow ; and so it may be you will never touch it ; your hearts will be like stones , and you 'l be uncapable of yeilding . God is angry with us , Psal. 7.11 . Why ? He is our adversary , because we bear arms against him , and will try the mastery with him . We oppose him in hostile manner as long as we continue sinful against him . What 's the best counsel in this case ? Agree with thine adversary quickly while thou art in the way with him . It 's wisedome to do that soon , which must of necessity be done . If it be not , we perish for ever . Kisse the Son , lest he be angry , and thou perish from the right way , Psal. 2. ult . Obj. But what needs such haste , I may do it hereafter , when I come to my journeys end ? Sol. There needs haste . The day is limited . A thousand to one , if God be angry , but we perish from the way . I have heard thee in an accepted time , and in the day of salvation have I succoured thee , behold now is the accepted time , now is the day of salvation , 2 Cor. 6.2 . It 's a day of salvation , and would not we be glad to know this time ? Behold this is the accepted time . Seek the Lord while he may be found , call on him while he is near . This is the accepted time , this is the day of salvation , Esa. 49. Embrace this time , for now he may be found ; this instant is the time , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the present now . God at this time stirrs the waters , if now thou wilt step in and close with God , casting down thy weapons , then this will be the day of thy salvation ; this is call'd , as Gods day , so our day : O Jerusalem , Jerusalem , if thou hadst known in this thy day the things that belong unto thy peace , but now they are hidden from thine eyes , Luke 19.42 . Mark , If thou hadst known in this thy day : So that if we pass by in this acceptable time those things which belong to our peace , they will be hidden from our eies . Therefore should the enemies of Jerusalem lay her even with the ground , because she had neglected this opportunity , the day of Gods visitation . Wilt thou be so hard-hearted as to put from thee Gods grace ? If thou findest now that Satan hides this from thee , and perswades thee to do it to morrow , and to take a day of thine own , neglecting Gods day , Know and remember that he is a lyar from the beginning . Give me leave to presse this to you , for nothing more brings destruction , then this putting from us the proffers of Gods grace ; unlesse we return to the Almighty , humbling our selves , there will be bitterness in the end . There 's the matter , whether God must wait on us , or we on him ? This is the day of salvation , saith God , and we must take time to think of it , whether it be seasonable or no. Alas 1. By this means we incur the highest presumption : and this is no light thing inconsiderately to be passed over . Shall God offer you such a proffer , and you be so presumptuous as to think such a one more seasonable ? It 's high presumption for thee to make thy self wiser then God , to neglect that he prescribes , and that with a promise too ; as if thou hadst God at command . If thou resolve to take to morrow , it is requisite that thou have 1. Space to repent , and 2. Grace to do it . Now neither of these are in thine own hands , if they were , thou hadst ground for a farther delay . If thou hadst power to say , I will live so long , or could by thine own might prolong thy life , it were something , but it 's otherwise . In refusing Gods proffer , thou refusest him that hath thy life in his hand . What high presumption is this ? See it in Jezabel , Rev. 2. I gave her space to repent , but she repented not . As if God should have said , it 's I gave it her , I gave her time to live , I might have cut her off in the midst of her whoredomes . Observe here by the way the reason why God gives us this space ; it is to repent . What presumption must that be , when we will go quite contrary to God ? and because we have space , therefore we will not repent . Why does not God smite thee from heaven , when thou thus audaciously settest thy self against him ? Why do's he not strike thee with a thunderbolt ? Sure he gives thee this space not to spend it idly , but to another end ; not to follow our lusts , neglecting Gods call , but that thou mayst remember thy self , and return with all thy heart . Remember those words of the Prophet , My times are in thy hands , Psal. 35. He said not , my times are in mine own hands ; for he knew it was grand presumption . Why then should any challenge that to himself , that belongs to God , as if he were the lord of his own life , supposing Gods call unseasonable , and that he may think on it better hereafter ? May not a young man die soon ? now an old man cannot live long . Many strong and lusty m●n are brought to the gr●ve as well as the weak and feeble . And why should we suffer Satan to abuse us thus ? Thy space then is preserved in Gods hand , and therefore thou mayst not be Lord and Master of it . But admit God grant thee space , yet thou mayst not have the grace to do it . What was Jezabels case , Rev. 3. Though God gave her space , yet she repented not . What canst thou tell what may then become of thee ? perchance thou mayst live long , yet mayst thou never find as much as thy thoughts on repentance , much less the grace to do it : thou mayst not have a desire that way , much lesse perform it . Repentance is not a thing at our own command . In meeknesse ( saith the Apostle ) instruct them that oppose themselves , if God peradventure will give them repentance to the acknowledgment of the truth , 2 Tim. 2.25 . If God will give it them . It 's a thing then it should seem in Gods hand , it 's his proper gift . Mark , the Apostle would have Gods Ministers to be humble and meek ; but how many are of other spirits ? If anothers opinion be contrary to theirs , they are in a heat presently , as if a man were master of himself and of his own heart , to believe what he would . No , no , Repentance is a grace out of our reach , it 's not in a mans own power . Be meek therefore in instructing . What needs passion ? that helps not the matter . The opening of the eies of the blind is in Gods hands ; thank him for what thou seest , and know that 't is his gift , Acts 5.31 . The Apostle speaking of our Saviour Christ , saith , Him hath God exalted with his right hand to be a Prince and a Saviour , for to give repentance to Israel and forgiveness of sins . The grace of repentance then is no herb growing in our own garden , it 's a gift of Gods bestowing . And to this purpose is Acts 11.18 . When they heard these things , they held their peace , and glorified God , saying , then hath God also to the Gentils granted repentance unto life . As God grants life , so repentance unto life . I have heard Ephraim bemoaning himself thus , saith the Lord , Thou hast chastised me , and I am chastised as a bullock unaccustomed to the yoke , turn thou me , and I shall be turned , Jer. 31.18 . And to the same purpose , Lam. 5.21 . Turn thou us unto thee , O Lord , and we shall be turned . As if Zion should have said , we are no more able to turn our selves then a dead man. After that ( saith Ephraim ) I was turned , I repented , and after I was instructed , I smote upon my thigh : I was ashamed , yea even confounded . See then what an high presumption it is for a man to presume he hath this grace of God at command : But as it is high presumption , so 2. It 's the highest contempt and despising of the grace of God , Rom. 2.4 . Despisest thou the riches of his goodness , and forbearance , and long-suffering ? Thus is it here . God gives thee space : thou hast it , but imployest it not in what God gave it thee for . Thou deferrest the main businesse ; and the Apostle accounts it no better then despising the proffers of Gods grace and goodnesse . Dost thou think God will take this at thy hands ? wilt thou despise him , and think he 'l not despise thee ? With the froward he will shew himself froward . God will come on a suddain , if thou makest not use of thine opportunity , and take all away from thee . The threatning is plainly laid down , Rev. 3.3 . If thou shalt not watch , I will come on thee as a thief , and thou shalt not know what hour , I will come on thee . It 's spoken to us all , and therefore concernes us all : Whoever hath an ear to hear let him hear . They are Gods words I have spoken to you this day , and you shall be accountable for them : let not the Devil steal this from you , hold it fast , this is your day : If thou shalt not watch , I le come on thee suddenly as a thief . It 's the heaviest judgment can come on unconverted persons , irregenerate soules , not to awake till God comes on them , never to bestir themselves till hell rouze them up . Thus will it be with us , unlesse we awake by repentance , God will come stealing on us as a thief by suddain death , and speedily cut us off . To pray against suddain death , and not to fit thy self for it , is to add contempt to thy presumption and rebellion . The wise man tells us , That man knoweth not his time , as the fishes that are taken in an evil net , and as the birds that are caught in the snare , so are the sons of men snared in an evil time , when it falleth suddenly upon them , Eccles. 9.12 . Mark , when it falls suddenly , at unawares , here 's thy wisdom then to provide that thou mayst not be taken suddenly . If the good man of the house knew at what time the thief would come , he would have watched , and not have suffered his house to have been broken up . And therefore Christ counsels us to watch , since we know not the day nor hour when the Son of man cometh . Here 's the difference then between wisedom and folly . Hereby may we know whether we are wise men or fools , if we foresee this day , and provide for it , it 's an argument of wisedome , if we watch so as that when it falls , it may not fall on a sudden on us . If we are negligent of this day , and suffer our hearts to be dead as Nabals , like a stone , 1 Sam. 25. He had a great time of repentance , ten daies , yet repented not , for his heart was dead , and like a stone ; and this may be thy case , if thou despisest the day of thy salvation , Gods day , and thine own day too , thou mayst be a Nabal , no more moved then a pillar in the Church , as I have found by experience . But you may reply , I suppose God will not take me at an advantage , I trust I shall have life and space , and not Nabals condition ; I hope I shall have my wits about me to be able to cry , Lord have mercy upon me . But suppose God give thee a tender heart , and thou are sensible of thy danger , that so thou call and cry earnestly to God for mercy , yet this is a miserable condition . Thou shalt find it will not be enough to cry Lord be merciful to me . If thou neglectest him here , he will cry quittance with thee on thy death-bed : Nor do I speak this of my self ; no. Look what Wisedome faith , Because I have called and ye refused , I have stretched out mine hand and no man regarded , but set at nought all my coun●el , and would none of my reproof , I also will laugh at your calamity , I will mock when your fear cometh , Pro. 1.24 , 25 , 26. As if he had said , you refused me on my day I call'd & cry'd unto you , but you set at nought my words , and rejected my counsel , and were wiser then I , therefore will I laugh at your destruction : when you are in miserie I will mock and deride , in stead of succouring . A terrible thing will it be , when in stead of hearing our cries to answer them , he shall deride us , and laugh at our folly and madness : And in the 28. verse , Then shall they call upon me , but I will not answer , they shall seek me early , but they shall not finde me . See what folly then it is to let slip this time . This is the acceptable day , Esay 55. Seek the Lord while he may be found , call on him while he is near . When a man refuses Gods day , God will not hear his prayer , all his sighs and sobs , his groanes and cries , shall not prevail , Esay 66. I will choose their delusions , and will bring their feares upon them ; because when I called , none did answer ; when I spake , they did not hear . When men will needs be choosers of what God would not have , God will have his choise too , and it shall be that which will be displeasing to them . I will choose their delusions , and will bring their feares upon them . Heb. 4.7 . Again he limiteth a certain day , saying in David , to day after so long a time as it is said , to day if you will hear his voice , harden not your hearts . THe last day I entred on the opening of the place , and shew'd . How the Lord had proposed a limited time for our conversion unto him , in which we should hear and obey his voice . We shew'd farther how it was Satans policie to make men seem wiser then God , that when God proposes a certain time , and limits us a day wherin he will be found , we will not have his , but our own . True , say we , God calls on us , and it 's fit and convenient to hearken unto him ; but yet I le stay for a more seasonable opportunity . There is nothing provokes God so much against us , as when we will thus scorn that acceptable time he hath proposed : Nor can there be a greater hinderance to repentance , then to stop our eares at his counsels , and to suffer him to call and cry unto us so long , and yet to abuse his patience by a foolish neglect . It accuses us of rebellion and high presumption , on such infirm grounds to put from us the day of salvation . Folly it is in the highest degree to trust on the future , when as in our own hands we have neither space nor grace for such a businesse . God is the Lord and owner of them both , and will not part with his Prerogative . Go to , you that say to day or to morrow we will return unto the Lord. You adde to presumption both folly and rebellion . Jezabel had space to repent , yet she repented not , for she had not the grace ; that without this will not benefit . Seeing then these are not in your power , harden not your hearts as in the provocation : Nor offer despight unto the Holy Ghost , by whom you are sealed to the day of redemption . If we embrace not Gods day , we despise the riches of his goodnesse , long suffering and patience . Rom. 2. Despisest thou the riches of Gods grace , not knowing that the long-suffering of God leadeth to repentance ? There can be no higher presumption then this , to bid defiance to the Spirit of God : Nor can there be greater contempt of mercy , then to set light of the time of our repentance , and returning unto God , making that the greatest argument of our delay , which God uses to draw us to him . God gives us space , that we may repent , and we repent not , because he gives us space : He gives us life , that with fear and trembling we may set about the businesse of salvation , and we through strong delusions put from us the proffers of his grace , as if they were unseasonably offer'd . What madnesse is it to frustrate the Almighty of his ends and purposes ? The Lord is not slack touching his promise . It 's a great stop and hindrance to our progesse in goodnesse and the work of repentance , when we distrust God , and take him not at his word . He sends abroad his Embassadors , who proclame , This is the accepted time , this is the day of salvation , to day if ye will hear his voice , harden not your hearts ; yet we put this day from us , and say hereafter is a more acceptable time . I have this delight , this pleasure to take first in the world , I am not so weaned from it as I would be . As if God would take it well from our hands that we should then return to him when there is no remedy . I le fi●st use all the pleasure the world affords me , and then Lord have mercy on me will serve the turn . This is the very stifling of the beginnings and proceedings of Christianity . Let this be well and speedily weigh'd , as we tender our good and comfort . Obj. But may some say , what needs this haste , may we not use leisure ? soft and fair goes far . Sol. True , soft and fair goes far , if a man goes fairly in the way . In this case , though thou go but softly , thou mayst come to thy journeys end ; but the doubt remains stil , there is a question whether thou art in the way or not . Happy are we if we are , although we can but halt & limp on in this way : although this should be no ground for us to content our selves therewith . We must not trifle in the wayes of holinesse . It 's that concernes our life , and must be seriously thought on , and that speedily too . Agree with thine adversary quickly while thou art in the way with him . God is thine adversary , unlesse thou agree with him speedily , his patience will break forth into fury . Kisse the Son lest he be angry , and thou perish from the right way . Thou hast no assurance of thy life , thou mayst be snapt off whilst thou thinkest it time enough to repent and return . As long as we go out of the way of repentance , we are in the way to hell , and the farther a man goes in a wrong way , the nearer is he to hell , and the greater ado to return back : and i● this regard soft and fair may goe far ; but 't is far out of the way , far in the way to perdition and destruction . As long as we are out of the right way to heaven and happinesse , we are in the path that leads directly to the chambers of death . But let me in this particular unrip the heart of a natural man. What 's the reason , that when God gives men a day , and cries out , This is the day of salvation , this is the accepted time , what in the name of God , or the Devils name rather , should cause them to put salvation from them ? to defer and desire a longer time ? Thus a natural man reasons with himself , I cannot so soon be taken off from the profits and pleasures of the world ; I hope to have a time when I shall with more ease and a greater composednesse of mind bring my self to it : or if it be not with so much ease , yet I trust in a sufficient manner I shall do it : wherefore for the present I le enjoy the profits and delights of the state and condition wherein I am ; I will solace my self with the pleasures of sin for a season , I hope true repentance will never be too late . This is well weigh'd ; but consider whether these thoughts which poise down our hearts , be not groundlesse ; see whether they will hold water at the last ; and whether in making such excuses , to great presumption we add not the height of folly . To pretend for our delay the profits and pleasures of sin , and yet hope for heaven at the last , as well as the generation of the righteous ; it 's but a meer fallacy and delusion of Satan , to fill our hearts with such vanities . Can it be expected that we should have our good in this world , and in the world to come too ? This is well , if it might be . But let us try the matter , and begin with your first branch . You are loth to part with your profits and pleasures . But consider what a grand iniquity this is . Can you offer God a greater wrong and indignity ? Do you thus requite the Lord you foolish and unwise ? Dost thou think this the way to make thy peace with God whom thou hast offended , as long as thou mayst to be a rebel against him ? What an high dishonour is it to him , that thou shouldst give him thy feeble and doting old age , and the Devil thy lively and vigorous youth , thy strength and spirits ? Dost thou think he will drink the dregs , and eat the orts ? will he accept thee in the next world , when thou thus scornest him here ? If you offer the blind for sacrifice , is it not an evil ? If you offer the lame and sick , is it not evil ? Offer it now unto thy governor , will he be pleased with thee , or accept thy person , saith the Lord of hosts ? Mal. 1.8 . But mark how he goes on , v. 14. Cursed be the deceiver , which hath in his flock a male , and voweth & sacrificeth unto the Lord a corrupt thing . Mark , God accounts such service a corrupt thing . Never look for a blessing from God in heaven , when thou sacrificest to him such corrupt things . We are to offer and present our selves a living sacrifice , holy and acceptable unto God , Rom. 12.1 . Now judge whether they offer God the living , who say , when my doting days come , my lame days , that I cannot go , my blind dayes , that I cannot see , I le offer my self a sacrifice to God , Will this be acceptable to him ? Is not this evil , saith the Lord , to offer me such a corrupt thing ? Nay more , he 's accursed that offers such an offering , such a polluted sacrifice . God will not like with it , when we serve our selves first with the best and choise ? Do you thus requite the Lord ? do you think he will accept it at your hands ? Go offer such a gift to thy Ruler , to thy Prince , will he accept it , or be pleased with it ? No , a Landlord will have the best and the choise ; and it must needs provoke God , when we give him the refuse . I am King of Kings , saith the Lord , my name is dreadful , and I will look to be served after another manner . Let no man then thus delude himself with vain hopes , but let him consider how dishonourable a thing it will be to God. 2. And how unprofitable to him , whoever thou art . 1. It 's the ready way to thy destruction . Heaven , and happinesse , and eternal life , are laid up for those that embrace the acceptable time ; death , horrour , and eternal misery for those that refuse it ; and wilt thou hazard soul and body on this ? Moses , on this ground , did rather choose to suffer affliction in this world with the people of God , then to enjoy the pleasures of sin for a moment . When these things are past , what profit will you have of those things whereof then you will be ashamed ? When a man comes to see truly and throughly into himself , he will find no profit of such things as these : death will certainly follow us , both temporal and eternal , if we repent not the more speedily , that 's all the profit we shall find . 2 : But suppose thou prevent everlasting death by repentance , yet what profit is there of those things whereof we are now for the present ashamed ? The best can come is shame . 3. Thou art loth to part with the pleasures of sin for a season , and hereafter thou thinkest thou canst amend all . But consider the particulars , and then shall you see how you are befool'd in your hearts and soules . Believe it for an undoubted truth , there 's nothing in the world by which Satan more deludes a man , then by this perswading him to neglect his day , and repent well enough hereafter . That you may expel this suggestion out of your soule , pray unto God that he would go along with his Word , and cause you to lay this to heart , that by his Spirit your understanding may be enlightned to see the truth . Though I make this as clear as the Sun , that it is a false supposition and meer folly on which we build , in deferring our return to God , yet God from heaven must teach you , or you will be never the wiser . Know therefore that this very day God reaches out the golden Scepter to thee , and what folly were it to neglect it , since thou knowest not whether he will ever proffer it thee again : And assure thy self that he is a lyar that tells thee thou mayst as well repent hereafter as now : and this will appear whether we consider , the order of outward things in the world , or the nature of sin . 1. For external things , every Age after a man comes into the world ( if he embrace not the present opportunity for repentance ) is worse then other , and are each of them as so many clogs which come one after another to hinder it . As for thy childish Age , that 's meer vanitie , and thy riper Age will bring many impediments and hindrances that youth never thought of . Thou art then troubled about many things , and perplexed how to provide for maintenance ; in the midst whereof know that thou hast not a body of brass , but a corruptible and fading body : and yet such is the folly of the heart of man , that the less ground he hath to go , the fewer dayes to spend , the more he often provides , and is the more covetous . Consider that the wisest of men gave thee this counsel , Remember thy Creator in the day of thy youth , before the evil dayes come , wherein thou shalt say thou hast no pleasure in them . Here we find it 's a youthful thing , and should be a young mans practice : not according to that devilish saying , A young Saint , and an old Devil : but Remember thy Creator in the dayes of thy youth . The more sin thou committest , the more unapt thou art to repent . Custome in sinning makes thee a Lot ; the elder thou growest , the more loth to go out of Sodom . Besides , 2. Consider what sin is in its nature . It is a weight , Heb. 12.1 . Let us lay aside every weight , and the sin which doth so easily beset us . Sin is then a weight , and so an heavy thing ; but add sin to sin , a weight to a weight , and it becomes heavier and heavier . A man that is in the state of impenitencie , hath this weight laid on him , and is subject to the Devil , in a state of rebellion against God. A man now in this estate is weigh'd down , what will he be six , seven , or ten years hence , going on in his impenitency ? How will he then shake that off , which now he cannot free himself of ? He must hereafter buckle against it with a great deal of disadvantage , and wrestle with more difficulty : One sayes well , that if we consider of sin aright , it 's like the rising of water , over which a man being to passe , and finding it higher then it was wont to be , he stayes a while , and then tryes again , and finds it higher then before : he stayes yet longer , till it become unpassable , so that he may not adventure without great disadvantage . Thus it is with sin : now peradventure the waters of iniquity are passable , if thou wilt , thou mayst go over , but if thou delayest the adventure , the streams of sin will run together into one channel , and be more difficultly passed . Take another Metaphor from the Scripture : The Scripture compares sin to cords , which are instruments of binding , and therefore the mystery of the Gospel is expressed by binding and loosing ; Whose soever sins you shall bind on earth , they are bound in heaven , but whose sins ye remit , they are remitted . Every sin thou committest is a bond , and binds thee hand and foot against the judgment of the great day . Therefore it 's said , His own iniquity shall take the wicked , and he shall be bound and holden with the cords of his sins . Now consider what folly it is , when a man shall say , though my sins are so many cords difficult to be broken , yet I le not trouble my self about it in my younger days , but I le stay till my old age , and then I hope I shall be the better able to break these bonds , and cast all these cords from me ; when as every iniquity I commit is as a new cord , which binds me faster and faster . Is not this madnesse it self to think so , that in our younger yeares being scarce able to break one of them , in our dotage we shall be able to break ten thousand together ? And certainly this is the disposition and nature of sin . 3. But add hereto the Argument in the Text : To day if ye will hear his voice , harden not your heart ; but repent while it is called to day . Shewing that if we passe this day , we shall be harder and harder . Wherefore , saith the Apostle , Exhort every one another daily while it is called to day , lest any of you be hardened through the deceitfulnesse of sin , Heb. 3.13 . As if he had said , if thy heart be hard to day , it will be harder to morrow . Custome in sin hardens the heart , and takes away the sense of it . Wherefore , saith the Apostle , I speak after the manner of men , because of the infirmitie of your flesh . For as ye have yeilded your members servants to uncleannesse and to iniquity unto iniquity , even so now yeild your members servants to righteousnesse , unto holinesse , Rom. 6.19 . So that we see if a man once give himself up unto sin , he will not be satisfied therewith , but will give himself up to iniquitie unto iniquitie . What 's the meaning of that ? It 's as if he had said if we give our selves up to iniquity , we will not rest there , but we 'l add iniquity unto iniquity , sin unto sin : we will be brought to such a custom in evil , as that it will be easier for a black-moor to change his skin , and a leopard his spots , then for those that have been accustomed to do evil , to learn to do well , Jer. 13. It will be to as much purpose to wash an Aethiopian , as to go to put off that ill custome , and shake off that second nature . Sin is a hammer , and sin is a nail too . Every sin strikes the former sin home to the head , that whereas before it might easily have been drawn out , it roots it in so fast , as that it can very hardly be plucked out . Mark how the Apostl● describes this cursed nature of sin : Having eies full of Adultery , and that cannot cease from sin , beguiling unstable soules , a heart they have exercised with covetous practises , 2 Pet. 2.14 . What makes a man prompt in any thing but exercise ? When a man is exercised in sin , see the event of it : it brings him to that vicious habit , as that at length he cannot cease from sin . If a man deal with a young twigg , it will bend and break at his pleasure ; but when it comes to full growth , it 's past his strength . So fares it with sin : if thou dealest with it whilst thou art young , and it in thee , before it hath taken ●oot , thou maist easily wield it , at least with more facility then otherwise thou couldst ; but if thou let it run on to confirmed habits , it becomes immoveable . Wherefore , saith the Apostle , Heb. 12.1 . Let us lay aside the sin which doth so easily beset us . The reason is evident , because else we shall be so hardned , as that we shall not be able . A man that hath a green wound , if he 'l seek for his cure betimes , it may be quickly and easily remedied ; but through delay it begins to fester , and must be lanced to the quick , not without great pain and anguish to the Patient . Sin is such a wound ; if it be let ●lone , it corrupts ; and proud flesh the more grows up , the longer the cure is delayed . This ●herefore should be a chief thing we should take heed of , how we put from us Gods time , and the proffers of mercy till another day . 2. But there are another sort as greatly be●●ol'd as these , yea more , if more may be : and ●●ose are they who put it off till the hour of 〈◊〉 death , till the last gasp , as if they desired t●●ive God as little of their service as possibly th●y might , who think if they can but cry Peccavi , and Lord have mercy on me , when their breath departs their bodies , they shew a good disposition , and perform such acceptable service , as that God cannot chuse but grant them a pardon : But think not all will be well if thou shalt shake hands with God at thy journeys end , when thou hast not walked with him all the way . Obj. But did not the thief repent at the last on the Crosse , and why may not I on my death bed : Sol. This is no good warrant for thy delay , for Christ might work this miraculously for the glory of his Passion . Trust not therefore on this , nor content thy self with good intentions , but set about the businesse in good earnest and presently . Our death-beds will bring so many disadvantages , as will make that time very unseasonable : whether we respect . 1. External hindrances , such as are pangs and pains in thy body , which must be undergone : and thou shalt find it will be as much as thou well canst do to support thy self under them . Every noise will then offend thee ; yea thou wil not be able to endure the speech of thy best friends . When Moses came to the children of Israel , and told them God had sent him to deliver them , what acceptation found this comfortable message ? The Text saith , Exod. 9.6 . They hearkned not through anguish of their spirits . See here the effects of anguish and grief : Moses spake comfortably , but by reason of their pains they hearkned not unto him ; they were indisposed to give attendance . So shall it be with us on our death-beds , through the anguish of our spirits we shall be unfit to meddl● with ought else ; especially when the paines of death are upon us , the dread whereof is terrible : how will it make us tremble , when death shall come with that errand , to cut off our soules from our bodies , and put them into possession of hell , unlesse we repent the sooner . Now thou art in thy best strength , consider what a terror it will be , what a sad message it will bring , when it comes not to cut off an arm or leg , but soul from body . Now then make thy peace with God : but that these men are fooles , they would through fear of death be all their life-time in bondage . It 's the Apostles expression , Heb. 2.15 . The consideration hereof should never let us be at rest till we had made our peace with God ; it should make us break our recreations and sports . The considerations of what will become of us , should put us in an extasie . Nor are these all our troubles , besides these , outward troubles , when a man is to dispose of his wife and children , house and lands , so that he must needs be very unfit at this time for the work of rep●ntance . These things will cast so great a damp on his heart , as that he shall be even cold in his seeking after peace with God. 2. But suppose these outward hindrances are removed , that neither pain of body , nor fear of death seize on thee , neither care of wife nor children , houses nor lands distract thee , but that thou mightst then set about it with all thy might , though thou wert in the most penitent condition that might be to mans seeming , yet where 's the change or new nature should follow thy contrition , unlesse we see this in truth , we can have but little comfort . Shall I see a sinner run on in his ill courses till the day of his death , and then set on this work , I could not conclude therefore the safety of his soul , because it 's the change of the affections , not of the actions , that God looks after ; for the fear of death may extort this repentance , where the nature is not changed . Take an example of a covetous man , which dotes on his wealth more then any thing else in the world ; suppose him in a ship with all his riches about him , a tempest comes and puts him in danger of losing all , both life and goods , in this strait he sticks not to cast out all his wealth , so he may preserve his life ; and shall we therefore say he is not covetous ? No , we will account him neverthelesse covetous for all this , nor that he loved his goods the lesse , but his life the more . It 's so in this c●se when an impenitent person is brought upon his death bed 〈…〉 to cry out in the bitternesse of his soul , If God will but grant me life ; and spare me now , I le never be a drunkard , swearer , or covetous person more . Whence comes this ? Not from any change of his nature , and loathing of what he formerly loved , but because he cannot keep these and life together : fear alters his disposition , the terrors of the Almighty lying upon him . I have my self seen many at such a time as this , that have been so exceeding full of sorrow and penitent expressions , that the standers by have even wished their souls to have been in the other souls cases , and yet when God hath restored them , they have fallen into their former courses again ; And why is this ? but because when repentance comes this way , it alters only the outward actions for the present , not the sinful dispositions , things that are extracted from a man , alter the outward appearance not the nature . Therefore saith the Lord , I le go and return to my place till they acknowledge their offence , and seek my face : In their affliction they will seek me early , Hos. 5. last . Mark , when Gods hand is on them , they will seek him : and as in the 6. Chap. 1. v. say one to another , Come let us return unto the Lord , for he hath torn and he will heal us , he hath smitten and he will bind us up : How penitent were they when Gods hand was on them : but let it once be removed , and hear how God presently complaines of them : O Ephraim , what shall I do unto thee ? O Judah , what shall I do unto thee ? for your goodness is as a morning cloud , and as the early dew it goeth away . Mark , thy goodness is as a morning cloud , such a goodness as is extorted , that is as temporary as earthly dew ! Another considerable place we have in the Psal. 78.34 . When he slew them , then they sought him , and they returned and enquired early after God. Was not this a great conversion ? When they were in this dismal condition , they were not troubled with cares , for Wife or Children , Houses or Lands , how can we think but that these men died in peace , that were in so good a humour ; yet see what followes , verse 36. Nevertheless they did flatter him with their mouths , and lied unto him with their tongues . Besides , consider the unworthiness of it ; I le forsake sin , when sin forsakes me : We leave it , when we can keep it no longer : Thank you for nothing , may God say , if you could you would sin longer , this is that folly which deferring our repentance brings us to . But to draw to a conclusion : God hath set us a certain day , and if we pass the time woe be to us . For though he is full of mercy and patience , yet patience hurt oftentimes harmes , and provokes the Almighty to fury . God will not alwaies strive with man , but his daies shall be an hundred and twenty years , if he convert in that space , and return , well , if not , he shall be swept away . And to this purpose is that parable , Luke 13.6 . A certain man had a fig-tree planted in his vineyard , and he came and sought fruit thereon and found none , Then said he unto the dresser of his vineyard , behold these three years I came seeking fruit on this fig-tree , and find none : Cut it down , why combreth it the ground ? There is an appointed time then fore-ordained by God , wherein he offers us grace . Let it alone , saith the dresser one year more : it may be seven years , or ten , it may be but two hours for ought thou knowest , that God may offer thee longer this space . No man knowes the time , and its continuance , but he that hath appointed it to this purpose : which is a point I thought not to speak of , but now I will. You hear much talk of Gods eternal , & everlasting election , and we are too apt to rest on this , that if we are elected to salvation we shall be saved , and if not , we shall be damned ; troubling our selves with Gods work of Praedestination , whereas this works no change in the party elected , until it come unto him in his own person . What is Gods election to me , that he chooses the godly , and refuses the wicked ? It s nothing to my comfort , unlesse I my self am actually elected . We are to look to this actual election . The other is but Gods love to sever me . But what is my actual election ? It s that , when God touches my heart , and translates me from the death of sin , to the life of grace . Now there are certain times which God appoints for this election , wherein he uses the means to work on us , and of which he can say , what could I do more then I have done ? Now if it be thus in the point of election , what must we think of the point of reprobation ? May there not be actual rejection as well as actual election ? And mayst thou not fear since thou hast lived thus long under the means of grace ; That God hath waited these , not only three but many years , the dew of heaven continually falling on thee , and that yet thou shouldst remain unfruitful . Doest thou not fear , I say , that dismal sentence , cut it down , why combreth it the ground ? Gods grace is not to be dallied with , as Children doe with their meats , if we do thus slight him , he may justly deprive us of all . See a terrible place to this purpose , Heb. 6.7 , 8. The earth which drinketh in the rain that cometh oft upon it , and bringeth forth herbs meet for them by whom it is dressed , receiveth blessing from God ; but that which beareth thornes and briers , is rejected , and is nigh unto cursing , whose end is to be burned . Consider these places , God calls us where the droppings of his grace are ; consider then , do we bring forth that fruit which is meet for the dresser , answerable to those continual distillings and droppings on us ? If our consciences witnesse for us , happy are we , but when there have been these showers of grace out of Gods Word flowing down upon us , and yet we have received so much grace in vain ; O what can we then expect , but a curse in this life , and eternal death in the world to come ? What can we look for , but the fig-trees curse which was barren ? The tree was not cut down but withered : We are near the same curse , if we answer not Gods grace . When we have had so long a time , the Ministery of the Word , and yet suffer it to be lost , through our barrennesse , our condition is sad and woeful ; we can look , for nothing but withering . But beloved , I must hope better things of you , and such as accompany salvation : Labour therefore to prevent , and arm your selves against this suggestion and fallacy of Satan , and resolve to hear God in this acceptable time , now to set to the work , which if we do , all will be well . God will be gracious to us . If otherwise , we are undone for ever . Till you have learned this lesson , you can go no further . Wherefore let not Satan possesse you with that madnesse , to cause you to passe and let slip this golden opportunity , through a false conceipt , that you may have a more seasonable day of your own for repentance hereafter . Gal. 6.3 , 4. For if a man think himself to be something , when he is nothing , he deceiveth himself . But let every man prove his own work , and then shall he have rejoycing in himself alone , and not in another . HAving entred on the Doctrine of the conversion of a sinner , in that Text , Heb. 4.7 . upon which depends our everlasting salvation . I laboured to perswade you of the necessity of taking the accepted time , of embracing the proffers of Gods grace , and of the necessity of doing it speedily . I shewed you that there is a certain time in which God will be found , and that this time was the present time . I declar'd unto you the great danger that would follow , if we took not God at his word , but refused his day for a day of our own , as if we were wiser than he ; If when God calls , and holds out the golden Scepter , we refuse to draw neer and touch it : Also what danger there is of being deluded by Satan , and our own hearts . I shewed you farther , that the work was half done if this were done , if we could but learn this lesson . And now all that I shall speak will be to little purpose , if this be not first wrought . If it be already wrought in us blessed are we . Our condition were thrice happy , would God now strike in , and cause us to return to himself . It 's not good to dally with God , the time will come when it will be too late , when we shall wish we had done otherwise , and taken the accepted time . Now I will go on to a farther point , which is this , When Satan cannot prevail with a sinner , to say to his soul , or to think with himself , I will do it hereafter , or I will at the day of death , when he cannot prevaile with him to defer it and leave it quite undone for the present : then he will give way to his doing a little to it , but it shall be so superficial , and on such false grounds , that he had as good leave it undone ; For Satan makes him thus conclude with himself , well , since I see it is a duty so necessary , I will not defer , I will not put it off to an hour , but yet I see no such matter required in conversion , no such great need of being new moulded . But now in the point of conversion , there are two things to be thought on . 1. First what estate the sinner is in for the present , and then when he hath made search , and found it to be amisse , then the next thing is , he must turn unto God , and resolve to amend . I shall not now stand to speak of that common aspersion cast upon Religion , and the wayes of God ( that men must sail to Heaven by the gates of Hell ) of which many are so much afraid : But yet we must not think that our Saviour came to heal those which are whole already ; he 's a God of wisedom , and the Physician of the soul ; he comes to find that which is lost : So that we must be lost in our own apprehensions , if we will be found as David was , Ps. 119. ult . He first saith , I have gone astray like a sheep that is lost , then seek thy servant . If now we are once lost , we are lost for ever if he seek us not ; therefore we should first consider with our selves what estate we are in now , how the case stands with us at present , that if God should come and strike thee with death , if thou wert now to come to Judgment , what would trouble thee most , what couldst thou then answer him ? Therefore since it is uncertain how soon God may deal thus with thee , it is wisedom to be always ready . Lam. 3.40 . Let us search and try our wayes , and turn again unto the Lord. Let us first try how the matter stands with us at the present , let us examine our selves and our ways , and see if all be well , and then may we go on with comfort in the way wherein we are . But when we have searched , and find things not to goe as well as they ought , or that we are not in a right way , then after our searching we must Turn unto the Lord : Thus the Prophet did , Psal. 119.57 . I thought upon my wayes , and turned my feet unto thy testimonies . First he thought on his wayes , he considered whither he was going , whether to Heaven or Hell ; then when he had thus thought , he made haste and turned his feet unto Gods testimonies : Here are both put together : first he made haste and thought on his ways , and then he turned . I took this Text to shew that one of these is as dangerous as the other , and how men are apt to deceive themselves in their search and examination . 'T is as dangerous not to prove our wayes , as to put off and defer our turning to God. This is a dangerous disease , that when men come to examine and try their spiritual estates , they have false weights and unequal ballances to prove themselves by : they are very willing to save themselves the labour , though they be deceived . A man is loth to be cozened by another , but here is his folly , that he is willing enough to deceive and betray himself . Such fools the Devil makes many men , because they take not right glasses to look on themselves in , and so they deceive themselves . For if a man think himself to be something when he is nothing , he deceiveth himself ; but let every man prove , &c. In the words here are , 1. The Disease . 2. A Remedy . 1. The Disease is in the 3d. v. If a man think himself to be something when he is nothing , &c. this is a common and dangerous disease ; and a disease which is both common and dangerous is the more to be feared , the more care●ul must the Physician be . This is the most common disease , for there is not a man but finds a snatch of it in his own heart . And it is the more dangerous ; for who is in more danger then he that is blind and will be blind ? that is willing to be cheated by Satan and himself . This is the patient . Now what his disease is , and the dangerousnesse of it , the Apostle tells us : He thinks himself to be something , and is nothing . This is the patient to be cured , and that is his disease , then which none more common : for there is not the worst of men but will say , I thank God I am something , and I am not half so bad as the Preacher would make me , I have some good thing in me . Now this his disease stands in two things . 1. That he is nothing . 2. That he thinks himself to be something . 1. He is nothing . And for a man to be brought before Gods Judgment-seat , and have nothing to answer , how will it fare with him then ? but yet this man cannot but think he is something : well then something he is , but nothing to the purpose : As we say of an Idol , An Idol is nothing in the world : that is , Nothing that can help or succour those that bow to them , and adore them , nothing that they should have in them . An Idol is something indeed , for it is silver , or gold , or brass , or stone , &c. but it 's nothing , that is , is nothing to the purpose , nothing that can plead for a man when he holds up his hand at Gods bar . 2. He thinks himself to be something , though he be nothing : He thinks he shall come to Heaven , though he be not in the way ; as the foolish Virgins , that thought they should be let in , feared not the contrary , till they came there : So these men walk in their way all their life , and yet fear not entrance into Heaven , till they receive sentence to the contrary . If these men knew themselves to be nothing , they would seek something for themselves ; but now they are nothing , though they think themselves something . This is the Disease . 2. The Remedy is in the next verse , Let him pro●e his own work . Let him look himself in a true glasse , and that is the point we shall insist on . If then Satan shall not delude us in deferring and putting off our repentance ; so let him not deceive us with a false conceit of our wayes and estate ; that we may not make our selves something , when we are nothing . Therefore let us see what false glasses they are that men get to themselves . If Satan bring us to have a good opinion of our selves , and our condition , and perswade us that it is not with us as precise Preachers tell us ; that it 's no such matter to go to Heaven , but that it may be done with lesse paines and more ease : when , I say , Satan lulls a man asleep with such plausible things as these , he hath him where he would have him . Why then no marvel if this man like his ways , when he looks upon them with false glasses . 1. The first false glass is self-love , and the property of love is to make the good things in the party it loves very great , and the vices very little . Self-love represents nothing in it's true shape . The Apostle speaking of the later dayes , 2 Tim. 3. saith , There shall be perillous times : And wherein lieth the peril ? Men shall be lovers of their own selves . As if he had said , that is one of the worst perils , for a man to have a great conceit of himself . If one be sick of this disease , it will so blind him , that he shall never see a thing in its right place : we may see it by the contrary in the want of love . Suppose to a neighbour , for example ; he that is full of malice and envy towards his neighbour , ( consider what a false glasse this is ) the man that wants love , see how the good and bad deeds of his neighbour shew themselves to him : when he looks on the good actions of his neighbour , they appear but very small , he is alwayes abridging and contracting his vertues and good things , making them seem lesse then they are . On the other side , all things he sees amiss in him , this want of love makes them far greater then they are . Love breeds the contrary ; when a man loves himself , his good things seem very great , and his evil things very small , those he abridges and contracts ; and hereupon is that instance brought of the Jewes , Rom. 2.3 . Thinkest thou O man that judgest them them that do such things , that thou shalt escape , &c. When such a man looks upon his own sins , they appear small to him ; but when on the infirmities of others , they seem very great . With one eye he looks on himself , with another on his neighbour . This man perchance is drunk as well as his neighbour , covetous as well as him , yet he concludes them great evils in his neighbour , but extenuates them within himself : self love causes this difference . As long as this sways us , that we love things because they are our own , we shall never be able to guesse at our own condition . If another man should look on you both , would he not account thee partial ? If a man hath a son or a daughter , though they be not so wise or beautiful as another mans , yet he delights in them as much , he loves them because they are his own . Let a man be born in a barren Countrey , he will praise it most , not because there is none so good , but because he loves it best , it is his own Countrey . Thou wilt never be a good Judge of thine own estate if thou viewest thy self in this false glasse , for it will easily deceive a man. True , I know self-love is a deceitful glasse , and looking therein , a man will be favourable to himself , and so deceive himself , for it renders things in a bigger shape then they are . But 2. I thank God my neighbor also , and all others that know me speak well of me . I have not only a good conceit of my self , but every man about me can speak well of me , cannot say , black is mine eye . I have a good report of all men . But if this were enough and sufficient to assure thee of the goodnesse of thy estate , it were well , but it is not enough . True it is , a good report from men for fair and honest dealing is not to be despised ; yet it will do no good unlesse thou have it from God. It was one of the happinesses of our Saviour that he was in favour with God and men ; it was with God too as well as men . When both meet together it 's well indeed . Demetrius in John 3.12 . we read , had a good report of all men , and of the truth it self . To have a good report from men , and also from the truth , is an happy thing : but having it not from the truth , Woe to us when all men speak well of us . What folly is it to rest upon a good report from men , when I have it not from the truth ? The like madnesse it is , as for a man to trust in the absolution of his fellow-prisoner , when the Law of the Land condemnes him . Shall a sick man be so mad as to say he is well , because others say so ? As if we should seek our selves out of our selves , and not within our selves . No , Let every man prove his own work , and then shal he have rejoycing in himself , and not in another . Rom. 2. ult . He is a Jew which is one inwardly , whose praise is not of men but of God. Not as if this did dis common , or turn out the praise of men ; but it is comparatively spoken , and it 's meant , whose praise is not so much of men as of God. So that this is the second false glasse , when a man concludes himself to be in a good estate because men praise him , thinks it well with him because others think so , and say so . He hath a good opinion of himself , but that 's not all , other men give him a good report too . And this follows the former : a man needs never fear flattery from others , that doth not flatter himself . But these are not my onely grounds that I have so good opinion of my self , and that others speak well of m● , but when I compare my self with my self , I find wherein I may rejoyce . So that this is the 3. 3. Third glasse , when a man compares himself with others and himself . 1. When he compares himself with others . I thank God , saith he , I am better then twenty of my neighbours ; I know this man follows such courses , and another lives in such a foul sin . Sure , saith he , I am not such a sinner as these , therefore I am happy , and I doubt not of room in Heaven . This is the cause that the Pharisee went home unjustified , because looking on other men , he justified himself . God I thank thee I am not as other men , no extortioner , &c. This fellow is so far from begging any thing of God , that he fills up his time with thanksgiving , he thinks he wants nothing , and that is his error ; he looks on other men , and compares himself with them , and thence concludes he is well enough , because he is not so bad as this or that man. This is the common deceit , when men take this for a rule , that because they are not so bad as the off-scouring of the world , but are better then the ordinary sort of men , therefore they suppose they are very well , or as well as they need to be : As if a sick man should say , I am not so sick as such a man who is at the point of death , therefore I am very well . I would desire such men , that as they look on those that are under them , so they would a little cast up their eyes on those that are above them . When you look on the Publican , this and that man , and blesse your selves because you are not so bad as these , who perchance are before you in points of morality : If you stand on comparisons , look on those that are above you , that go beyond you in grace and zeal , and look not so much on the sins of others as your own : Another mans sins may condemn him , they cannot save thee . When a Thief and a Murtherer are both arraign'd at the Bar for their lives , will the Thief say to the Murtherer , thy sin is greater , thy fault is of an higher nature , therefore I shall be saved , because mine is not so hainous , when they both are punishable with death . The fault of another will not make thy case the better . It 's no point of Justification thus to deceive thy self , and to conclude because another is worse then thee , thy estate is blessed . So we see the degrees of false glasses . Self-love : or self-conceit : then a good opinion of men : and conferring a mans self with some others . He 's better then they , therefore his estate is good . An absurd conclusion ; the Devil will mightily insult over such as he can so easily deceive . But this man goes farther : I not onely compare my self with others , but my self too , and find good ground to conclude the safeness of my condition . I remember a time , when I was vain and idle , when I ran in a way contrary to God. But now I have sowed my wilde oats ; and whereas before I was loose and dissolute , I have care to do my duty , to serve God , &c. I am not so profane as formerly , my estate must needs be good . This is a very dangerous thing to say , that because I am not as bad as I was , I am therefore good : It is as if a man had a debter , a slack paymaster , to whom the Creditor calls earnestly to pay the debt , the best answer the debtor gives is this , I am sure there are many worse paymasters in the world then I am , and I my self have been a worse , and more flow paymaster heretofore then I am now . Well , because there are worse paymasters , and he himself hath been a worse , doth this make him a better now ? And shall this serve to excuse thee , by comparing thy self with others that are worse ? and with thy self , that because thou hast mended thy self in some particulars , therefore thou art in the way to Heaven ? It is a false and foolish Conclusion . 4. Now we come to the main thing , another false glasse , which we call Partial obedience , when a man goes further , looking upon the letter of the Commandement onely , saying , I thank God I forbear many sins , and do many duties , I am not a thief , nor a murtherer , swearer , drunkard , or covetous person : I doe not take Gods name in vain ; I have not broken the Sabbath , though I doubt whether it be moral or no. I have served God in coming to his house , given obedience to my Parents , &c. and looking on this he concludes , doubtlesse all is well with him : As when I have a thousand thornes in my feet , and have three or four taken out , will this help me ? because I have not the stone or the gout , shall I conclude I am well , as if I could not be sick without this or that disease . Because I do something that God requires , shall I think I do as much as I need ? No , we must take heed of that , God will not be contented with partial obedience , He will have the whole heart or none . Obj. But mine is not partial obedience , I doe my endeavour , as far as I am able to do , what God requires : Here comes in natural reason , and saith , I thank God I do what I can , and I see no reason why more should be required . I conform my self as I am able , and I see it needful , to the greatest duties of Christianity ; I lead such a blamelesse life , that no man can tax me in any particular what God hath enabled me to do ; and according to moral Philosophy , I know not how more can be required : I go as far as Seneca's rules , and somewhat farther , and sure this is not partial obedience . Sol. I speak not against Morality . But yet let me tell thee , if thou hast no more then Morality , it will not bring thee to Heaven . Not but that a morall man is an excellent stock , whereon to graft grace and virtue , it 's a good help to Heaven , yet it comes far short of bringing him thither . Natural reason was once a full and fair glass , till it was broken by the fall : but now it is insufficient . The Tables in Moses hands were excellent things , God made the first Tables with his own hand , and perchance they may be therein typical ; when these were broken , Moses makes the second , these not so excellent as the former , though I should esteem a peece of these more excell●●t , then all the reliques of the Papists , for there was something of the first in them , God writes them with his own singer . This glass which then was so perfect , is now broken , and is not so perfect as it was , though there be something yet remaining in it ; We may see something of its ancient lustre in the Gentiles , for these having not a Law , are a Law unto themselves . There are practical principles y●t remaining in the Tables of our hearts , so that they that care not for the Law , shall be judged by that natural light which is in them . We have a conscience to difference between good and evil . This is the truth . It 's a part of the Image of God implanted in us , which we are not to despise lest we be judged with those that hold the truth in unrighteousnesse : The truth is the principals of difference betwixt good & bad : the soul was to have a seat as a Queen to rule all our actions ▪ But ●ow this Queen is taken captive , & all is lost : Morality and in ward prncipals are to be much esteemed , as things which God at first planted , yet do they comeshort of bringing a man to Heaven . The young man in the Gospel had a good esteem of himself , and was doubtlesse esteemed of others , and did many things : but yet our Saviour tells him , how hard a thing it was to come to Heaven : Although he thinks himself well enough , though he were rich , our Saviour tells him of the commandements : all these , saith he , have I kept from my youth , a good moral man indeed that had done so much , but this was not enough , one thing lacked : go and sell all that thou hast , &c. Yet because there was so much in him , we read Mark 10.21 . Jesus loved him : he sheweth that his cause was heavy , that going so far he should not attain his end : but this was not to be despised , for this Jesus loved him . So 1 Kings 13.13 . He onely of Jeroboams shall come to the grave , because in him are found some good things . If there are but some good things in a man , they remain of Gods work , and God loveth his own work ; Here 's the point then , Morality is good , and natural reason is good : it remaines in us since the state of our first creation ; This was a pure and a full glass , made by God himself , but since the fall , is much darkned : If we consult with natural reason and Moral Philosophy , it will discover many things : yet this comes short . There are abundance of things that it cannot discover , manifold defects . The Apostle saith in the Romans , I had not known sin but by the Law. I had not known lust to have been a sin , had not the Law said , I shalt not lust . We have many sins we cannot know but by the Law , yea such secret sins as must be repented of . Our Saviour overthrew the tables of the money-changers , and would not suffer them to carry burthens through the Temple , though for the use of those that sacrificed , a thing which had some shew of Religion in it . He whipt both out , not only those that had residence there , but those that passed through : he would suffer none but those that could justifie what they did by the Law. Now , as God would not have sin lodge & make its abode in the soul , so he would not have it made a thorow fare for sin : he would not have vain thoughts come up and down in the hearts . Now , By the Law comes the knowledge of these secret sins . Reason is a glasse much to be esteemed for what it can shew , but it is not a perfect glasse ; sometimes it shewes a sin , but m●ny times diminishes it , that we cannot see it in full proportion . The Apostle makes this use of the Law , that by it sin became exceeding sinful . Thou mayst see sin to be sin by natural reason , but to see it exceeding sinful , this morality comes short of , thou must have this from the Law of God. 5. There is another false glasse , when the Devil transforms himself into an Angel of light , when he preacheth Go●pel to a man. Beware of ●he doctrine when the deceiver preacheth . This may be his doctrine , He that believeth and is Baptized shall be saved . From this , by Satans cunning delusion , the natural man thus concludes : A meer heathen shall be shut out of Heaven gates , but I believe in the Father , the Son , and the Holy Ghost , therefore I am in a good condition . Why then should I trouble my self any further ? there is no man can accuse me , and my own good works will testifie unto me that I do enough . Str●ctnesse in Religion is troublenesse , and it is an unreasonable thing to do more : but this is but a meer delusion of Satan , for there is nothing more quiet , and satisfies a man , then Religion ; there 's nothing in the world more reasonable then the service of God. First then know thy disease , and then apply those sweet balms . It is no easie matter for a man to believe : we block out the strait wayes of God , if we think it an easie matter to believe of our selves . It must be done by the mighty power of God : It 's as great a work of God , as the Creation of the world , to make a man believe : It 's the mighty power of God to salvation . Such a one must not receive Christ as a Saviour , but as a Lord too . He must renounce all to have him must take him on his own terms . He must deny the world and all , looking before hand what it will cost him . Now for a man to take Christ as his Lord , denying himself , the world , and all , to resolve to pluck out his right eye , cut off his right hand rather then to part with him , and account nothing so dear to him as Christ , is no small matter . Thou canst not be Christs Spouse , unlesse thou forsake all for him . Thou must account all things as dung and drosse in comparison of him : and is not this a difficult thing ? is this an easie task ? Easily spoken indeed , not as easily done : it must be here as in the case of mariage ; a man must forsake all others , yea the whole world , else Christ will not own him . Observe the speech of the Apostle , Eph. 1.19 . What is the exceeding greatness of his power to us ward that believe , &c. Mark , is to believe so easie a matter think you ? why , unlesse the mighty power of God be engaged for it , with that strength as it was engaged in raising Christ from the dead , it cannot be . When thou art to believe , and be united unto Christ , the agreement is not that thou shalt take him as thy wife , and thou shalt be his husband : No , he must be thy husband , and thou must obey him . Now for a man to be brought out of his natural condition , and to take Christ on any termes , so he may be saved by him in the end , is not so easie . Canst thou think there is no more required but onely the outward Baptism , or that there is no more in Baptism but the outward washing of the flesh ? No , He 's not a Jew that is one outwardly , neither is that circumcision which is in the flesh ; but he 's a Jew that is so inwardly , and circumcision is that of the heart . Thou then entrest into Gods livery . Mark this , for by it I strive onely to bring thee back to thy self . Thou entrest into covenant with him ; thou bindest thy self to forsake the world , the flesh , and the Devil ; and we should make this use of Baptism , as now to put it in practice . When we promised , there were two things in the Indenture ; one , that God will give Christ to us , the other , that we must forsake all the sinful lusts of the flesh : this is that makes Baptism to be Baptism indeed to us . The other thing required , is , that we forsake all , Rom. 6.2 . It is not confined to the very act , but it hath a perpetual effect all the dayes of thy life . I add , it never hath its full effect till the day of our death , till the abolition of the whole body of sin . That which we seal , is not compleat till then , till we have final grace . The water of Baptism quenches the fire of Purgatory ; for it is not accomplished till final grace is received . We are now under the Physicians hands , then shall we be cured . Baptism is not done onely at the Font , which is a thing deceives many ; for it runs through our whole life : nor hath it consummation till our dying day , till we receive final grace : the force and efficacy of Baptism is for the washing away of sin to morrow as well as the day past : the death of sin is not till the death of the body , and therefore it s said we must be buried with him by Baptism into his death . Now after death we receive final grace ; till when , this washing and the vertue thereof hath not its consummation . Let no man therefore deceive you with vain words ; take heed of looking on your selves in these false glasses , think it not an easy thing to get Heaven , the way is strait , and the passage narrow . There must be a striving to enter ; there must be an ascending into Heaven , a motion contrary to nature : And therefore it 's folly to think we shall drop into Heaven , there must be a going upward , if ever we will come thither . EPH. 2.1 , 2 , 3. And you hath he quickned who were dead in trespasses and sins , where in times past you walked according to the course of this world , according to the Prince that ruleth in the Aire , the Spirit that worketh in the children of disobedience : Amongst whom also , &c. THe last time I declared unto you the duty that was necessarily required of us if we look to be saved , that we must not onely take the matter speedily into consideration , and not be deluded by our own hearts and the wiles of Satan ; but that we must not do it superficially or perfunctorily , but must bring our selves to the true touchstone , and not look upon our selves with false glasses , because there is naturally in every one self-love ; and in these last and worst times men are apt to think better of themselves then they deserve . If there be any beginning of goodnesse in them , they think all is well , when there is no danger in the world then being but half Christians . He thinks that if he hath escaped the outward pollutions of the world through lust , and be not so bad as formerly he hath been , and not so bad as many men in the world are , therefore he is well enough : whereas his end proves worse then his beginning . This superficial repentance is but like the washing of a hog , the outside is onely wash't , the swinish nature is not taken a way . There may be in this man some outward abstaining from the common grosse sins of the world , or those which he himself was subject unto ; but his disposition to sin is the same , his nature is nothing changed : there is no renovation , no casting in a new mould , which must be in us . For it is not a little reforming will serve the turn , no , nor all the morality in the world , nor all the common graces of Gods Spirit , nor the outward change of the life : they will not do , unlesse we are quickned , and have a new life wrought in us ; unlesse there be a supernatural working of Gods Spirit we can never enter into Heaven . Therefore in this case it behooves every man to prove his own work , Gal. 6. A thing men are hardly drawn unto , to be exact examiners of themselves . Coelo descendit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Heathen himself could say , to know a mans self is a heavenly saying ; and it 's an heavenly thing indeed if we have an heavenly Master to teach us . The Devil taught Socrates a lesson that brought him from the study of natural to moral Philosophy , whereby he knew himself ; yet the Devil knew morality could never teach him the lesson indeed . All the morality in the world cannot teach a man to escape Hell : we must have a better instructer herein then the Devil or our selves , the Lord of Heaven must do it , if ever we will be brought to know our selves aright . St. Paul was brought up at the feet of Gamaliel , one of the learnedst Doctors of the Pharisees , and yet he could not teach him this . When he studied the law , he thought himself unblameable , but coming to an higher and better Master , he knows that in him , that is , in his flesh dwells no good thing , Rom. 7. By self examination a man may finde m●ny faults in himself , but to find that which the Apostle afterwards found in himself , to see the flesh a rottenness , the sink of iniquity that is within him , and to find himself so bad as indeed he is , unlesse it please the Lord to open his eyes , and to teach him , he can never attain it . Now we come to this place of the Apostle , wherein we see the true glasse of our selves , the Spirit knows what we are better then our selves , and the Spirit shews us that every man of us either was or is such as we are here set down to be . We are first natural before we can be spiritual , there is not a man but hath been , or is yet a natural man , and t●●●efore see we the large description of a natural man before he is quickned , before God which is rich in mercy enlivens him being dead in sins , and saves him by grace in Christ. Thus is it with us all , and thus must it be ; and we shall never be fit for grace till we know our selves thus far , till we know our selves as far out of frame , as the Spirit of truth declares us to be . In this place of Scripture consider we 1. Who this carnal man is ; what they are which the Apostle speaks of , to be dead in sins : and that walk after the course of the world , led by the Devil , and have their conversation after the flesh , children of wrath . These are big words and heavy things : Consider therefore first the subject ▪ of whom this is spoken . Then follows the P●aedicate , or 2. What th● till newes is which he delivers of them . We begin with the first . 1. Who they are of whom this is spoken : and that is ( you ) You hath he quickned who were dead : and ( ye ) ( in the words following ) that in times past walked after the course of the world : and in the third verse more particularly : Among whom we had our conversation also in times past . He speaks now in the first person , as before in the second , so that the subject is we , and ye all . Not a man in this Congregation , but is or was as bad as the Holy Ghost here makes him . But 2. To come to that which is delivered of him : he is one not quickned , dead in sins : no better then nature made him , that corrupt nature which he hath from Adam , till he is thus spiritually enlivened . Now he 's described , 1. By the quality of his person . 2. By his company . Even as others . Thou mayst think thy self better then another man , but thou art no better ; never a barrel the better herring ( as we say : ) Even as others , thou art not so alone , but as bad as the worst , not a man more evil in his nature then thou art . When thou goest to hell , perhaps some difference there may be in your several punishments , according to your several acts of rebellion : but yet you shall all come short of the glory of God , And for matter of quickning you are all alike . 1. First then concerning their quality : And this is declared 1. By their general disposition , they are dead in trespasses and sins . Dead , and therefore unable and indisposed to the works of a spiritual living man : Besides , not onely indisposed and unable thereto , but dead in trespasses and sins . He lies rotting in his own filth , like a rotten carkasse , and stinkking carrion in the nostrils of the Almighty , so loathsome is he : all which is drawn from original sin . Not onely dis-enabled to any good , but prone to all sin and iniquity . 2. By his particular conversation : And that appeares in the verse following . Where in times past ye walked . How ? Not according to the word and will of God , not according to his rule , but they walked after three other wicked rules . A dead man then hath his walk you see : a strange thing in the dead , but who directs him in his course ? these three , the world , the flesh , and the Devil , the worst guides that may be ; yet if we look to the conversation of a natural man , we see these are his Pilots , which are here set down . 1. The World. Where in times past ye walked after the course of the world . He swims along with the stream of the world . Nor will he be singular , not such a precise one as some few are , but do as the world doth , run amain whither that carries him . See the state of a natural man. He 's apt to be brought into the slavery of the world . This is his first guide . then follows 2. The Second , which is the Devil . The Devil leads him as well as the World : According to the Prince of the power of the Aire , the Spirit that now worketh in the children of disobedience . In stead of having the Spirit of God to be led by , he 's posted by the Spirit of Sa●an , and the works of his Father the Devil he will doe , He hath not an heart to resist the vi●est lusts the Devil shall perswade him to . When Satan once fills his heart , he hath no heart to any thing else , then to follow him . 3. There remains the Flesh , his guide too , and that 's not left out , v. 3. Amongst whom we had our conversation in times past in the lusts of the flesh , fulfilling the desires of the flesh and of the mind . So that you see the three guides of a natural man ; and he is as bad as these three can make him : and till the stronger man comes and pulls him out , in this condition he remains , and in this natural estate , he is a son of disobedience . We see then the state of disobedience described to be wretchednesse . 3. This further appeares by that which must follow , which is cursednesse . Rebellion and wretchednesse going before , cursednesse will follow . For God will not be abused , nor suffer a Rebel to go unpunished : Therefore saith the Apostle , We are by nature the children of wrath . Being the natural sons of disobedience , we may well conclude we are the children of wrath , If we can well learn these two things of our selves , how deep we are in sin , and how the wrath of God is due to us for our sins , then we may see what we are by Nature . Thus much concerning the quality of a natural man. Next follows 2. His company . Even as others . By nature we are the children of wrath even as others . That is to say , we go in that broad wide way that leads to damnation , that way we all naturally rush into : though we may think it otherwise , and think our selves better , yet we are deceived . For it is with us even as with others . Naturally we are in the same state that the worst men in the world are ; so that we see the glasse of a natural man , or of a man that hath made some beginnings , till Christ come and quicken him . Q. See we then who it is spoken of to be dead men , that are rotten and stinking , as bad as the world , the flesh , and the Devil can make them : Who should these be ? A. I answer , it 's you : you hath he quickned . And ye , wherein ye walked , &c. But who are they ? The Ephesians perhaps that were in times past heathens : I hope it belongs not to us . They were Gentiles and Pagans that knew not Christ , v. 12. Aliens to the Commonweal of Israel , strangers to the covenant of promise , having no hope , without God in the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Text renders it , Atheists , and therefore they might well be so . But I hope it 's not thus with me , I was never a Pagan or Heathen , I was born of Christian Parents , and am of the Church . But put away these conceits . Look on the 3d. v. Amongst whom we also had our conversation : and wherein ye your selves , &c. It 's not onely spoken of you Gentiles , but verified of us also : As if he had s●id here as Gal. 2. We who are Jewes by nature , and not sinners of the Gentiles . He paints out no● onely you the Gentiles in such ugly colours , but we Jewes also , we of the Commonwealth of I●rael . We , before we were quickned , were in the same state that you are described to be in . Obj. Oh but the Apostle may do this out of fellowship , and to avoid envy , as it were making himself a pa●ty with them , as Ezra did cap. 9. that included himself in the number of the offenders , though he had no hand in the offence : O our God ( saith he ) what shall we say ? Our evil deeds , &c. and how shall we stand before thee because of this ? making a particular confession , whereas he was not accessory to the fault , but to sweeten it to them . Sol. But here the Apostle doth not so , he was not thus minded , but it 's we all , he puts universality to it : So that it 's clear , that before conversion and quickning by grace from Christ , we all , all of us are in as foul and filthy a condition , as this which is here described and set down : So that this is the point , that it is not spoken of some desperate sinners , but that it is the common state and condition of all the sons of Adam . Doct. All men , every man and woman in this place , either is or hath been in the state that here the Apostle describeth him to be . Therefore we have all need to examine our selves , whether we yet remain in that condition or not . The Apostle brings this description to testifie the truth of the point , Gal. 3.22 . The Scripture hath concluded● all under sin . The whole current and course of the Scripture shewes the universality of it , that it 's true of all . See , the Apostle speaking of himself and the rest , Tit. 3.3 . saith , We our selves also , not onely you of the Gentiles , but we our selves also were foolish , disobedient , &c. but after the kindnesse of God towards man appeared , &c. that is , before the day-star of grace did arise in our hearts , there 's not the best of us all but have been thus and thus . Rom. 3.3 . There the Apostle insists on the point expresly , that every mouth might be stopped ; to shew the state of all men naturally , having laid down a large beadrole of the iniquities of the Heathen , cometh afterward to convince the Jews . What are we better then they ; no , we have proved that all are under sin : there is none good , no not one . Obj. But though you bring many places to prove that all are sinners , yet I hope the Virgin Mary was not . Sol. An inch breaks no squares , but All are sinners . There is none righteous , no not one . The drift of the Apostle in this , is to shew that these things are not spoken of some hainous sinners onely , but there 's not one to be exempted ; and therefore in his Conclusion , v. 19. he saith , That every mouth may be stopped , and all the world become guilty before God : and that by the deeds of the Law no flesh can be justified from sin . So that now having proved this so clearly to you , consider with your selves how needful it is to apply this to our own souls . Many men , when they read such things as these in the Scripture , read them but as stories from strange Countries . What , are we dead in sins , not able to stir one foot in Gods wayes ? bad we are indeed : but dead , rotten , and stinking in sins and trespasses ? what , as bad as the world , the devil , and flesh can make us ? what , children of wrath ? firebrands of hell ? few can perswade themselves that it is so bad with them . Therefore take this home to your selves ; think no better of your selves then you are : for thus you are naturally . Therefore consider , if thou wert now going out of the world , what state thou art in , a child of wrath , a child of Belial , or the like . Set about the work speedily , goe to God , pray , and cry earnestly : give thy self no rest , till thou know this to be thy condition : Let not thy corrupt nature deceive thee , to make thee think better of thy self then God saith thou art . Now that we may the better know to whom these things belong , know it is thou and I , we all have been or are in this estate , till we have supernatural grace ; and therefore we are declared to be children of wrath , and children of disobedience , till regenerated . Why ? It 's because it 's thy nature , it belongs to all . Now we know the common nature alwayes appertaines to the same kind : There 's nothing natural but is common with the kind . If then by nature we are children , then certainly it belongs to every Mothers son of us , for we are all sons of Adam . In Adam we all die , Rom. 5. That 's the fountain whence all misery flowes to us . As thou receivedst thy nature , so the corruption of thy nature from him ; for he begat a son in his own likenesse . This therefore is the condition of every one . The Apostle in 1 Cor. 15. speaks of two men , the first was from the earth , earthy , the second was the Lord from heaven . What , were there not many millions and generations more ? True , but there were not more men like these , men of men , two head men , two fathers of all other men . There were but two by whom all must stand or fall , but two such men . By the fall of the first man we all fell ; and if we rise not by the second man , we are yet in our sins . If he rise not , we cannot be risen . We must rise or fall by him . He is the Mediator of the second Covenant . If he rise and we are in him , we shall rise with him ; but if not , we are dead still . So it is in the first Adam , we all depend on him , he is the root of all mankind . It 's said in Esay 53. Our Saviour should rejoyce to see his seed . His seed , that is to say , he is the common father of all mankind , I mean of all those that shall proceed from him by spiritual generation . He shall present them to his father , as when one is presented to the University : Behold here am I , and the children that thou hast given me . So in Adam , he being the head of the covenant of nature , that is , the Law , if he had stood , none of us had fallen ; if he fall , none of us all can stand He is the peg on which all the keyes hang : if that stand , they hang fast ; but if that fall , they fall with it . As we see in matter of bondage ; if the father forfeit his liberty , and become a bondman , all his children are bondmen to a hundred generations : here is our case . We were all once free , but our father hath forfeited his liberty ; and if he become a slave , he cannot beget a free-man . When our Saviour tells the Jewes of being free-men : We were never bond-men , say they , though it be false ; for even Cicero himself could tell a Jew that he was a slave , genus hominum ad servitium natum , although they had a good opinion of themselves : But our Saviour saith , you are bond-m●n unto sin and Satan . For till the Son make you free , you are all bond-men : but when he makes you free , then are you free indeed . So that we see our condition here set down . 1. We are dead in trespasses and sins ; that is , there is an indisposition in us to all good works . A dead man cannot walk , or speak , or do any act of a living man ; so these cannot do the actions of men that are quickned and enlivened , they cannot pray with the spirit , they cannot love God , &c. they cannot doe those things that shall be done hereafter in heaven . There 's not one good duty which this natural man can do . If it should be said unto him , Think but one good thought , and for it thou shalt go to heaven , he could not think it . Till God raise him from the sink of sin , as he did Lazarus from the grave , he cannot doe any thing that is well-pleasing unto God. He may do the works of a moral man , but to do the works of a man quickned and enlightned , it 's beyond his power . For if he could do so , he must then have some reward from God ; for however we deny the merit of good works , yet we deny not the reward of good works to a man that is in Christ. There 's no proportionable merit in a cup of cold water and the Kingdom of heaven , yet he that gives a cup of cold water to a Disciple in the name of a Disciple , shall not lose his reward . Here then is the point . The best thing that a natural man doth , cannot so relish with God , as that he should take delight in it , or reward it : whereas the least good thing that comes from another root , from a quickned spirit , is acceptable and well-pleasing to him . Consider for this end that which is set down , Prov. 15.8 . Take the best works of a natural man , his prayers or sacrifice , and see there what is said . The sacrifice of the wicked is an abomination to the Lord. It is said again , Prov. 21.27 . where there are additions , The prayers of the wicked are an abomination to the ●ord : how much more when he brings it with a wicked mind ? Suppose there should come upon this man a fit of devotion , where he hath or should have some good motions , is it then accepted ? no , it is so far from being accepted , that it is an Abomination to God , how much more then if he brings it with a wicked mind ? That is , if he bring it not with a wicked mind , it is an abomination , how much more with it ? See the case set down in Haggai 2.12 , 13 , 14. If one bear holy flesh , &c. shall he be unclean ? And the Priest answered , no. Then said Haggai , if an unclean person touch any of these , shall it be unclean ? And he said , it shall be unclean . Then answered Haggai , so is this people , so is this nation before me , saith the Lord , and so is every work of their hands , it is unclean . A man may not say prayer is a sin , because it is so in them ; no , it 's a good duty , but spoil'd in the carriage . He marrs it in the carriage ; and therefore in stead of doing a good work , he spoils it ; and so in stead of a reward , must look for punishment , 1 Tim. 1 5. The end of the Commandement is love out of a pure heart , a good conscience , and faith unfeigned . Let the things thou doest be according to the Commandement : look what thou doest be according to the middle , end , and beginning of the Commandement . If wrong in all these , then though the work be never so materially good , being faulty in the original , middle , or end , it 's so far from being a good work , that God will not accept of it , and thou mayst rather expect a plague for spoiling it , then a cure . See then the beginning of a good work , it must be from a pure heart . A man not ingrafted into Christ , is a defiled , polluted person , his very mind and conscience are defiled . The conscience is the purest thing a man hath , it holds out last , and taketh part with God , that as Jobs messenger said , I onely am escaped to tell thee : so conscience onely remaines to declare a mans faults to God , and to witnesse against the man ; and yet this very light , the eye of the soul , is defiled : therefore if thou have a corrupt fountain , if the heart be naught , the fountain muddy , whatever stream comes from it , cannot be pure . Again , the end of it is love . Consider when thou doest any duty , what puts thee on work . Is it love doth constrain thee ? If love do not constrain thee , it is manifest that thou dost not seek God but thy self , and art to every good work a Reprobate ; that is , thou art not then able to do any thing that God will accept ; the best thing thou doest wil not relish with God. A hard estate indeed , that when a man shall come to appear before God , he shall not have one good thing that he hath done in all his life that God will own . Some there be that take a great deal of paines in coming to the word , in prayer publique and private , in charity and giving to the poor : Alas , when thou shalt come to an account , and none of these things shall stead thee , not one of them shall speak for thee , but all shall be lost , How heavy will thy ease be ? 2 John 8. Look to your selves , that you lose not the thing that you have wrought : By being indisposed to doe the works of a living man we lose all ; that is to say , God will never own nor accept them : we shall never have reward for them . So that here is the case , thou being dead , unable to perform the works of a living man , canst have no reward from heaven at all , until a man is quickned , and hath life from Christ. Without me , saith our Saviour , you can doe nothing . St. Austin on this place observes that Christ saith not , Without me ye can doe no great matter : no , but unlesse you be cut off from your own stock , taken from your own root , and be ingrafted into me , and have life from me , and be quickned by me , you can do nothing at all : Nothing , neither great nor small , all that you do is lost . So that if there were nothing but this being dead , you could do no good action . I know that in me , that is , in my flesh ( saith St. Paul ) there dwelleth no good thing : that is , nothing spiritually good , nothing for which I may look for a reward in heaven . The Lord will say of such a man , thou hast lived ten , twenty , forty , or it may be fifty yeares under the Ministry , and yet hast not done a good work , or thought a good thought that I can own . Cut down this fruitlesse tree , why cumbers it the ground ? And this is the case of every man of us while we continue in our natural condition : till we be ingrafted into Christ , and live by his life , God will own nothing we do . But now we are not onely dead , and indisposed to the works of a living man , though this be a very woful case , and we need no more misery ; for this will bring us to be cut down and cast into the fire , if we continue so : But this is not onely the case of a natural man , but he 's very active and fruitful in the works of darknesse , the others were sins of omission . Here he is wholly set upon the commission of sins and trespasses , Heb. 6.7 . He not onely brings not forth meet fruit , or good fruit , or no fruit , but he brings forth thorns and briars ; and is therefore rejected , and nigh unto cursing , whose end is to be burnt . Thou art not onely found a barren tree , and so deservest to be cut down ; but thou bringest forth thorns and briars , and deservest to be burnt ; not onely no good fruit , but noxious , bad and poyson'd fruit ; and this doth mightily aggravate the matter . Now for us that have lived so long under the Ministry , and the Lord hath watered , and dressed , and hedged us , do we think the Lord expects from us no good fruit ? Had we lived among heathens , or where the word is not taught , then so much would not be expected ; but we have heard the word often and powerfully taught , and therefore it is expected that we should not onely bring forth fruit , but meet fruit , answerable to the means . Where God affords greatest means , there he expects most fruit . If a man live thirty or forty yeares under powerful meanes , the Lord expects answerable fruit , which if he bring forth , he shall have a blessing from the Lord. But when a man hath lived long under the meanes , and brings forth no fruit pleasing to God , but all Gods cost is lost , when notwithstanding the dew and the rain which falls oft upon him , he brings forth nothing but thorns and briars , he is rejected , and nigh unto cursing , whose end is to be burnt . The earth which drinketh in the former and the latter rain , &c. if it bring not forth fruit answerable to the labour of the dresser , it 's nigh unto the curse . Now if we consider but the particulars , and search into Gods testimonies , we shall see how bad this man is . But who should this man be ? We have Gods own word for it . It 's men , generally all men , Gen. 6.5 . God saw the wickednesse of man was great in the earth , and that every thought and imagination of his heart was onely evil continually . Every word is as it were a thunder-bolt : and was it not time , when it was thus with them for God to bring a flood ? The thoughts are the original , from which the words and actions do usually proceed . Now all their thoughts were evil : What , was there no kind of goodnesse in their thoughts ? no , they were onely evil continually : and that was the reason the flood came . Well , but though it were so before the flood , yet I hope they were better after the flood . No , God said again after the flood , cap. 8. The thoughts of the hearts of men are evil , &c. Like will to like . Men are all of one kinde , till they receive grace from Christ. We are all of one nature , and naturally all the thoughts and imaginations of our hearts are onely evil continually . See it in the understanding , 1 Cor. 3.14 . The natural man perceiveth not the things of the Spirit of God , neither can he know them , for they are foolishness unto him &c. Look upon his will , Rom. 8. It is not subject to the will of God , neither indeed can it be . Our Saviour , Mat. 15.8 . doth anatomize the heart of such a man. Those things that come out of the mouth come from the heart , and they defile the man , for out of the heart proceeds evil thoughts , murthers , adulteries , &c. these are they which defile the man , because they come from his heart from within . If a man go by a house , and see great flakes of fire come out of the ●himney , though he see not the fire within , yet he cannot but know there is fire within , because he seeth the flakes without . I am not able to see the heart of any man , and to declare to you what I have seen with mine eyes ; but yet if I see such flakes to come forth , as murther , thefts , blasphemies , lying , and the like . I may say there is hel-fire in the heart ; thy heart is a little hell within thee , these manifestations from without make it appear to be so . The words of this man are rotten words and stinking words , and his heart is much more . So , this is the point , we are utterly indispos'd , aliens to all good , and bent to all evil . I am carnal ( saith the Apostle ) we are sold under sin , slaves unto it ; sin is our Lord , and we its slaves . We have generally forfeited our happy estate , and are servants to Satan , whom we obey . Therefore this is a thing not easily to be passed over ; this is our condition , of which if we were once truly perswaded , we would never give our selves any rest till we were got out of it . If the party that goes to the Physician , could but know his disease , and cause the Physician to know it , and the causes of it , whether it came from a hot cause or a cold , it were easily cured , it were as good as halfe done : That is the chief reason why so many miscarry , because their disease is not perfectly known . That is the reason we are no better , because our disease is not perfectly known : That is the reason that we are no better , because we know not how bad we are . If we did once know our disease , and knew our selves to be heart sick , and not like the Laodiceans , which thought themselves rich and wanted nothing , when they were poor , blind , and naked , then we would seek out , and were in the way to be cured . So much for this time , but we will have another Lecture on this point . GAL. 3.22 . But the Scripture hath concluded all under sin , that the promise by faith of Jesus Christ might be given to them that believe . YOu see in this excellent portion of Scripture the two Covenants of Almighty God : to wit , the Covenant of Nature , and the Covenant of grace . The first of Nature , which was written by God in mans heart , and this is the holy Law of God , by vertue whereof a man was to continue in that integrity , holinesse , and uprightnesse , in which God had first created him , and to serve God according to that strength he first enabled him with , that so he might live thereby . But now when man had broken this Covenant , and enter'd into a state of Rebellion against God , he 's shut up in misery , but not in misery for ever , as the Angels that fell were , being reserved in chaines till the judgment of the great day : No , the Lord hath shut him up in prison , only for a while , that so he may the better make a way for their escape and deliverance , and for their entrance into the second Covenant of grace : that so making him see his own misery , wherein by nature he is , and cutting him off from his own stock , he may be ingrafted into Christ , draw sap and sweetnesse from him , and bring forth fruits to everlasting life . And this is the method the Scripture useth : It concludes all under sin , that so the promise by faith of Jesus Christ might be given to them that believe . It 's no new Doctrine devised by us , but it 's the course and method of the Scripture : for it begins in this great work with imprisoning and shutting up . The Law is as a Justice of Peace , that by his Mittimus commands us to prison : It 's a Serjeant that arrests a man , and carries him to the Gaole : But why does the Scripture do thus ? It 's not to destroy you with famine ; the Law sends you not hither to starve you , or to kill you with the stench of the prison , but thereby to save and preserve you alive , and that you may hunger and thirst after deliverance . So that we find the reason added in the Text , The Scripture concludes all under sin , why ? It 's that the promise by faith of Jesus Christ might be given to them that believe . You are shut up as prisoners and rebels , that having found the smart of it , seen your misery , and learn'd what it is to be at enmity with God , and the folly to make your selves wiser and stronger then God , you may submit your selves casting down your plumes , and desire after Christ with an hungry and thirsty appetite , for not only a Priest to sacrifice himself for you , and a Prophet to teach and instruct you , but a King to be swayd by him , earnestly craving from thy soule to be his subject , and to be admitted into the priviledge of his subjects in the Commonwealth of Israel , and esteem it our greatest shame that we have been aliens so long , so long excluded . The Scripture then concludes you under sin , and shut up by it , not to bring you to despair , but to bring you to salvation : As a Physician , which gives his Patient bitter pills , not to make him sick , but that so he may restore him to health : or as a Chirurgion , that layes sharp drawing plaisters , and cuts the flesh , not with an intent to hurt , but to cure the wound . This is the Scriptutes method , it concludes all under sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath shut up all . The Text saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not all men in the masculine gender , but all things in the neuter . And it is all one as if the Apostle had said , The Scripture arrests not onely thy person but thine actions : The Scripture layes hold not onely of the man , but of every thing in him . This word ( all ) is a forcible word , and empties us clean of every thing , that we may truiy confesse with the Apostle , In me , that is , in my flesh dwells no good thing , Rom. 7.18 . It 's impossible a man should by nature think thus of himself , that there is no good in him ; or that he should by asking others finde himself half so bad as the Law makes him to be , by shutting up a man under sin , and all things in a man , yea all good whatsoever is in thee . And this it doth that thou mayst come to Christ : as it is enlarged in the 2. verses following . Before faith came ( saith the Apostle ) we were kept up under the Law , shut up unto the faith , which should afterward be revealed : wherefore the Law was our Schoolmaster to bring us to Christ , that we might be justified by faith . Before the time then thou hast faith , ( which is the day salvation comes to thine house ) thou art kept under the Law. Thou art not assured of salvation , nor canst thou expect till then that God should shew thee mercy . We may have a conceit , that though we are never transplanted , nor cut off from our own stock , yet God will shew us mercy : But we shall beguile our selves to hell therein ; for we are kept under the Law till faith comes , that so we may know our selves . We are kept , &c. ( Kept ) It 's a Metaphor drawn from Military affairs , when men are kept by a Garrison , and kept in order . Now the Law is Gods Garrison , which keeps men in good awe and order . The Law doth this not to terrifie you too much , or to break your minds with despair , but to fit you for the faith : It 's a shutting up till that faith which should afterward be revealed . He 's a miserable Preacher which ends with preaching of the Law ; the Law is for another end , it 's to fit us for faith . It 's our Schoolmaster to bring us to Christ. We thunder not the Law to make men run away from God , but to bring them home unto him . The Schoolmaster by the smart of his rod makes the child weary of his bondage , and desire earnestly to be past his non-age ; and this is his end , not that he delights to hear him cry . Thus are we beaten by the law , not that God delights or loves to hear us sigh or sob , but that we may grow weary of our misery and cruel bondage , may desire to be justified by faith . The Law then is so a Schoolmaster , as that by making us smart , it might bring us home . We see then the course & method of the Scripture , it hath concluded all under sin , that the promise by faith of Jesus Christ may be made to them that believe . Now because men like not this kinde of Doctrine , to begin with Preaching of the Law , and therefore think there may be a shorter and nearer way , to preach Christ first , I will therefore make known unto you this method of the Scripture , and I will justifie it unto you . There must be this Preparative , else the Gospel will come unseasonably . If before we are sowred by the leaven of the Law Christ be preached , he will be but unsavoury & unpleasant to us . 2. Does God at the first Preaching of the Gospel begin with Adam by Preaching Christ , before he saw his sin and wickednesse ? No , he said not to him presently , assoon as he had sinned , Well , Adam , thou hast sinned , and broken my covenant , yet there is another covenant , thou shalt be saved by one that comes out of thy loynes : But God first summons him to appear , he brings him out of his shelters and hiding places , tells him of his sin , and saith , Hast thou eaten of the tree which I forbad thee to eat of ? But the man shifts it off , and the woman also to the serpent : The Serpent beguiled me , and I did eat : Yet all this will not excuse him , Gods judgments are declared , his sin is made apparent , he sees it : Then being thus humbled , comes in the promise of the Gospel , The seed of the woman shall break the serpents head . Be ye open then ye everlasting doors , and the King of glory shall come in . 2. John the Baptist , who was the Harbinger to prepare the way for Christ , Preaching to the Scribes and Pharisees , warned them , O generation of vipers . He came to throw down every high hill , and to beat down every mountain : calls them serpents . This was his office , to lay the Axe at the root of the Tree . 3. And Christ himself coming into the world , and Preaching to Nicodemus , begins : Vnlesse a man be born again , he cannot enter into the Kingdome of God , John 3. A man in his natural condition can never enter into Heaven , for he is wholly carnal . That that is born of the flesh is flesh , and that that is born of the Spirit is Spirit It 's carnal , and must be born again . A little patching will not serve the turn . Thou must be new born , new moulded , a little mending is not sufficient : A man must be a new creature , and new made . So that this is the substance of this doctrine of Christ , that if thou be no better then moral vertue , or civil education can make thee ; if thou hast any thing lesse then Regeneration , believe me thou canst never see heaven . There 's no hope of heaven till then , till thou art born again : till then our Saviour excludes all false fancies that way . 5. The Apostles began to gather the first Church after Christs resurrection , Act. 2.23 . They doe not begin to preach Christ first , his vertue and efficacie ; but first they tell them of their great sin , in crucifying the Lord of life , viz. Whom with wicked hands you have taken and crucified . But what was the end of their doing thus ? It 's set down v , 37. They were pricked to the heart , and then they cried out , Men and brethren , what shall we do to be saved ? See , this was the end of all , the humbling of them , that by declaring what they had done , they might be pricked at the heart ; so that now they see if it be no better with them then for the present , it 's like to go ill with them . This makes them cry out , What shall we doe ? Then ( saith Peter ) repent and be Baptized , and you shall receive the gift of the Holy Ghost . After he had told them their own , and had brought them to their search , which is their first work , then comes the promise of Christ. Observe the Apostles method in the Epistle to the Romans : which book is a perfect Catechism of the Church , which containes these three parts of Divinity , Humiliation , Just●fication , and Sanctification . See how the Apostle orders his method . From the first Cap to part of the third , he treats all of the Law , and convinces both Jew and Gentile , and all of sinne . Then 3 Cap. 19. mark his Conclusion : that every mouth may be stopped . When he had stopped every mouth , cast down every strong hold which listed it self up against God : when he had laid all at Gods feet , and left them bleeding , as it were , under the knife of God , then comes he to Christ , Rom. 3.21 . The righteousnesse of God without the Law is manifested . He had done his first businesse in humbling them , in shewing them their sins by the Law : and assoon as that was done , when every mouth was stopped , then comes he to the promise by faith in Jesus Christ to all them that believe . You see then the method of the Scripture is first to conclude all under sin , and so to fit men for the promise of Jesus Christ. Know therefore that the law is the high-way to the Gospel , the path that leads to it , that way which must be trodden in : we are still out of our way , till we have begun our walks in this path : And if thou art not terrified by the Law , and the sight of thy sins , been at thy wits end as it were , weary of thy condition and bondage , thou art not in the way yet . Our sowing must be in tears . And it is said , that in the Church Triumphant all teares shall be wiped away from our eyes . That 's a promise : But is it possible that teares should be wiped from our eyes before we shed them ? Shall we look to goe to heaven in a way that was never yet found out ? Shall it be accounted a point of precisenesse to walk in this way , or a soul-torturing doctrine to preach it ? This is the way that all our Forefathers have both preached and gone . This is that time of sowing spoken of in Psal. 126.5 , 6. They that sow in teares , shall reap in joy . It brings us joy in the end , to begin our sowing in teares . It waters that precious seed , and makes it bring forth joy unto us in abundance , yea such as no man can take from us . So then having laid this point for a foundation , we now will come to the next . That until we come to Christ , the Law layes hold of us . Till Christ come , we are shut up under the Law , kept under it . And if there were nothing else in the world ro make a man weary of his condition , this were enough . Until a man hath given over himself to Christ , and renounced his own righteousnesse , he is subject to the Law , kept under it , not under grace . It brings a man only to the place where grace is . Put this therefore close to your consciences , and jumble not these two together . First Nature cometh , and whilst you are under that , you are under the Law. Never think you are under the Covenant of Grace , till you believe ( of which belief we shall speak more hereaftet . ) Whilst you are under the Law , you are held under it : Whoever is under the Law , is under the curse . Now that I may unfold it , and shew what a fearful thing it is to be under the Law , to be held under it ( although many think it no great matter ) hearken what the Apostle saith of it : Cursed is every one that continueth not in all things that are written in the book of the Law to doe them , Gal. 3. Well then , art thou under the Law ? then never think of being under grace at the same time : not but that we may hope to be under grace afterwards : By this Law we must be judged , and the judgment of the Law is very severe : It requires not onely that thou doe this or that good thing ; but if thou continuest not in every thing that is written therein , it condemns thee . Strange conceits men have now adayes , and strange Divinity is brought forth into the world : That if a man does as much as lies in him , and what he is of himself able to doe ? nay farther , though he be a Heathen , that knows not Christ , yet if he doth the best he can ; if he live honestly towards men , according to the conduct of his reason , and hath a good mind towards God , it 's enough , he need not question his eternal welfare . A cursed and desperate Doctrine they conclude hence : Why ( say they ) may not this man be saved as well as the best ? But if it be so , I ask such , What is the benefit and advantage of the Jew more then the Gentile ? What is the benefit of Christ ? of the Church ? of Faith ? of Baptism ? of the Sacrament of the Lords Supper ? This ground of Pelagianism , is that for which the Church abhors us : when we shall undertake to bring a man to salvation without Christ : whereas if he be not under grace , under Christ , he is accursed . If thou wilt be saved by the Law , it is not thy endeavour or doing ; what lieth in thee that will serve the turn ; every jot and tittle that the Law requires , must be fulfilled . What would be thine estate , if thou shouldst be examined according to the strict rigour of the Law ? Not the least word or thought that is contrary to it , but thou must give an account for . If thou standest upon thine own bottom , or lookest to be saved by thine own deeds ; not one vain word which thou speakest , but thou shalt be questioned for , cast , and condemned . Consider then the great difference of being under Christ and grace , and of being under the law . When we are under Christ , we are freed from a great deal of inconvenience : we are not liable to answer for those evil things which we have committed ; as in that comfortable place of Ezekiel , All his iniquities that he hath done shall not be mentioned unto him . When a man is come to forsake his old way , his evils are cast out of mind ; a marvellous comfort to a Christian : whereas if a man be not in Christ , every idle word he must be accountable for ; if in Christ , the greatest sin he ever committed he shall not hear of . All they that stand on Gods right hand , hear onely of the good things they have done , you have fed , cloathed , and visited me : But they on the left hand hear not a word mentioned concerning the good they have done , only their evil deeds are reckoned up . Now that I may declare to you the difference between the Law and the Gospel : I will difference it in three particulars . 1. The law rejects any kind of obedience besides that which is thorough , sound , full , and perfect , without any touch of the flesh . It rejects all crackt payment : it will take no clipt coyne . That obedience which hath any imperfection joyn'd with it , will not be accepted : But here I must not speak without book . See Rom. 7.14 . We know that the Law is spiritual , but I am carnal . And then concludes , O wretched man , &c. The Law is spiritual . What 's that ? We may know the meaning of it by the particle ( but ) but I am carnal . The Law is spiritual . That is , it requires that all our works be spiritual , without any carnality , or touch of the fl●sh . If in any point of our obedience there be a smell of the cask , it is rejected . If the beer be never so good , yet if it have an evil smatch , it will not relish . Let our services have this savour of the flesh , and they will not relish in Gods nostrils . And thus the law is spiritual , but we are carnal . Now it is otherwise here in the state of the Gospel : Alas ! we are carnal , it 's true . The Apostle himself complaines , That there is a law in his members rebelling against the law of his mind , and leading him captive , &c. Yet notwithstanding the Gospel accepts our obedience , though the Law will not . What 's the reason of this ? why , it 's plain . When the Law comes , it looks for justice , it puts a strict rule to us ; it requires we should be compleat : But now the Gospel doth not so ; it requires not justification of our own , but looks that being justified by Gods free grace , we should shew forth our thankfulnesse , and express that we are so in heart , by our obedience to our utmost power . Here 's all the strictnesse of the Gospel . If there be a willing mind , it is accepted according to that a man hath , and not according to what a man hath not , 2 Cor. 8.12 . God takes well the desires of our mind . This is then our blessed condition under the Gospel : it requires not perfect obedience , but thankfulness for mercies received , and a willing mind . Suppose we cannot do what we would , that 's no matter . God looks to our affections , and the willingnesse of our minds ; if it be according to the strength that thou hast , it is received with acceptance . Here then arises the second point of difference , and that is , 2. The Law considers not what thou now hast , but what thou once hadst . If thou say , I have done my best ; and what , would you have a man doe more then he can doe ? The Law heeds not that : it considers not what thou doest , but what thou oughtst to do . It requires that thou shouldst perform obedience according to thy first strength , and that perfection once God gave thee , that all thou doest should have love for it's ground : that thou shouldst love the Lord thy God with all thy soul , mind , heart , and strength . Here the Law is very imperious , like those Task-masters in Egypt , that laid burthens on the Israelites too heavy for them to bear . They had at first materials , and then they delivered in the full tale of bricks : But when the straw was taken from them , they complain of the heavinesse of their burthen . But what 's the answer ? You are idle , you are idle , you shall deliver the same tale of bricks as before . So stands the case here . It 's not enough to plead , Alas ! if I had strength , I would doe it ; but I have not strength , I cannot doe it . But the Law is peremptory , you must doe it : you are compell'd by force , you shall do it . The impossibility of our fulfilling it , does not exempt us , as appeares by comparing Rom. 8.3 . with Rom. 7.6 . although it be impossible , as the case stands , for the Law to be by us fulfilled , yet we are held under it , as appears plainly thus . If I deliver a man a stock of money whereby he may gain his own living , and be advantagious to me ; and he spend it , and when I require mine own with increase , he tells me , True Sir , I received such a summe of money of you for this purpose , but I have spent it , and am disinabled to pay . Will this serve the turn ? will it satisfie the Creditor , or discharge the debt ? No , no , the Law will have its own of him . If thou payest not thy due , thou must be shut up under it . It 's otherwise under the Gospel : that accepts a man according to what he hath , not ▪ according to what he hath not . And here comes in the third point . 3. Under the Gospel , although I am fallen , yet if I repent , the greatest sin that is cannot condemn me . By repentance I am safe . Let our sins be never so great , yet if we return by repentance , God accepts us . Faith and Repentance remove all . The Law knows no such thing . Look into the lawes of the Realm . If a man be indicted and convinced of Treason , Murther , or Felony ; though this man plead , True , I have committed such an offence . but I beseech you Sir , pardon it , for I am heartily sorry for it : I never did the like before , nor never will again . Though he thus repent , shall he escape ? No , the rigour of the law will execute justice on him : there is no benefit had by repentance , the law will seize on him , he should have looked to it before . If thou committest Murther , or Burglary , it 's not enough to put one good deed for another ; to say , I have done thus and thus for the King ; I kept such a Fort , or I won such a Town : this will not serve thy turn , it will not save thy neck : the law takes no knowledge of any good thing done , or of any repentance . This is thy estate . Consider then what a case they are in that are shut up under the Law : until a man hath faith , it admits no excuse , requires things far above thy power to perform ; it will accept no repentance : And therefore we may well make this Conclusion in the Galathians , As many as are under the law , are under the curse , as it is written , cursed is every one that continues not in all things that are written in the book of the law to do them . But now , where are we thus shut up ? It 's under sin , as the Apostle tells us . For the Law discovers sin to be sin indeed : that sin by the commandement may become exceeding sinful , Rom. 7.13 . The Law makes us see more of it then we did , or possible could come to have seen , Rom. 3.20 . By the Law cometh the knowledge of sin : I had not known sin but by the law . Yes , peradventure I might have known Murther , Adultery , &c. to have been sins ; but to have known them to have been exceeding sinful , I could not but by the law . To know what a kind of plague sin is in it self , so as not to make a game of it , or a small matter , as many usually make it ; to see the uglinesse of it , I cannot without the law . But that we may know what sin is , and that we may see it to be exceeding sinful , I here bring you a few Considerations , which I would have you ponder on , and enlarge them to your selves when you come home . 1. Consider the basenesse of him that offends , and the excellency of him that is offended : You shall never know what sin is without this twofold Consideration : lay them together , and it will make sin out of measure sinful . See in David , The drunkards made songs and ballads of him He aggravates the indignity offered him , in that he was their King , yet that those wretched and filthy beasts the drunkards made songs of him . See it likewise in Job , Cap. 29. when he had declared unto them in what glory he once was , that he was a King and Prince in the Countrey . Then see Cap. 20. They that are younger then me have me in derision , whose fathers I would have disdain'd to have set with the dogs of my flock . He aggravates the offence . First , from the dignity of the person wronged , a King , and a Prince . Then from the baseness and vileness of those who derided him , They were such as were younger then he , such as whose fathers he would have disdain'd to have set with the dogs of his flocks . A great indignity , and mightily aggravated by these circumstances , that a King should be abased by such vile persons . Now some proportion there might be between David and the drunkards , Job and these men ; but between thee and God what proportion can there be ? Who art thou therefore that darest set thy self in opposition and rebellion against God ? What , a base worm that crawleth on the earth , dust and ashes , and yet darest thou thy Maker ? Dost thou ( saith God ) lift thy self up against him before whom all the powers of Heaven do tremble ? whom the Angels do adore ? Exaltest thou thy self against him who inhabiteth Eternity ? What , oppose thy self , a base creature , to Almighty God thy Creator ? Consider this , and let the basenesse of the delinquent , and the Majesty and Glory of that God against whom he offends , be the first aggravation of sin , and thou shalt find sin out of measure sinful . 2. Consider the smalnesse of the Motives , and the littlenesse of the inducements that perswade thee so vile a creature , to set thy self against so glorious a God. If it were great matters set thee a work , as the saving of thy life , it were somewhat : But see how small and little a thing does usually draw thee to sin . A little profit it may be , or pleasure : It may be neither of these , or not so much . When thou breathest out oaths , and belchest out fearful blasphemies against God ; when thou rendest and tearest his dreadful and terrible name : what makes such a base and vile villain as thou thus to fly in Gods face ? Is there any profit or delight in breathing forth blasphemies ? Profit thou canst take none , and if thou take pleasure in it , then the Devil is in thee : yea then thou art worse then the Devil himself . This is the second Consideration which may make us to see the vilenesse of sin , and abhor our selves for it : to wit , the slenderness of the temptations , and smalnesse of the motives to it . 3. Adde what strong helps and meanes God hath given thee to keep thee from sin . As , I say , thou shouldst consider the basenesse of the delinquent , the glory of the offended , the mean motives which cause so base a creature to do so vile an act ; so also consider the great means God hath given thee to keep thee from sin . He hath given thee his Word , and this will greatly aggravate thy sins , to sin against his word , Gen. 3.11 . When God convinces Adam , he proceeds thus with him : Hast thou ( saith he ) eaten of the tree whereof I commanded thee that thou shouldst not eat ? What , hast thou done it , as if thou wouldst do it on purpose to cross God ? God hath given thee an express command to the contrary , and yet hast thou done this ? Hast thou so often heard the Law , and pray'd , Lord have mercy on me , and incline my heart to keep this law , and yet wilt thou lye , swear , commit adultery , and deal falsly , and that contrary to the command of God , obstinately disobey him ? Now God hath not onely given this great meanes of his Word and Commandement , but great grace too . Where understand that there is not onely final grace , but degrees of grace : else the Apostle would not have said , receiv'd not the grace of the Lord Jesus Christ in vain . Consider then how much grace thou hast received in vain . How many motions to good hast thou rejected ? Perhaps thy heart is touched at this Sermon , though it is not my tongue , nor the tongue of the most elegant in the world that can touch the heart , but the Spirit that comes along with his word . Now when thou findest wirh the Word a Spirit to goe with it ▪ it is a grace . If thy conscience be enlightned , and thy duty revealed to thee , so that it tels thee what thou art , what thou oughtst to doe , and not to doe , it is a grace . Now if for all this thou blindly runnest through , and art never the better , but obstinately settest thy self against God , and doest many things which others that have not received the same grace would not have done , know then that thou receivest this grace in vain , and thy case is lamentable . 4. Consider Gods great goodnesse towards thee . 1. First , his goodnesse in himself . There 's nothing but goodnesse , infinite goodnesse in him , and canst thou find in thy heart to sin against so good a God ? To offend and wrong a good disposition'd person , one of a sweet nature and affection , it aggravates the fault , 't is pity to wrong or hurt such a one as injures no body . Now such a one is God , a good good , infinite in goodness , rich in mercy , very goodnesse it self ; and therefore it must needs aggravate the foulnesse of sin to sin against him : But now he is not onely thus in himself , but 2. Secondly , He 's good to thee , Rom. 2. Despisest thou the riches of his goodness and forbearance ? &c. What hast thou that thou hast not received from his bountiful hand ? Consider of this , and let this be a meanes to draw thee off from thy sinfulnesse . When David had greatly sinned against God , and when God bring● his murther home to him , he pleads thus with him : When thou wert nothing in thine own eyes , I brought thee ( saith God ) to the Kingdome , I took thee from the sheepfold , and exalted thee , and brought thee to a plentiful house . And may not God say the like to us ? and doe you thus requite the Lord O you foolish people and unwise , that the more his mercy and goodnesse is to you , the higher your sins should be against him ? 5. Besides , Consider more then all this , we have the examples of good men before our eyes . God commands us not what we cannot doe : If God had not set some before our eyes that walk in his wayes , and doe his will , then we might say that these are precepts that none can perform : But we have patterns , of whom we may say , such a man I never knew to lye , such a one never to swear , and this should be a means to preserve us from sinning , Heb. 11. Noah was a good man , and being moved with fear , set not at nought the threatning of God , but built the Ark , and thereby condemned the world . His example condemned the world , in that they followed it not , although it were so good , but continued in their great sins . So , art thou a wicked deboist person ? there is no good man but shall condemn thee by his example . It 's a great crime in the land of uprightnesse to doe wickedly : to be profane , when the righteous by their blamelesse lives may teach thee otherwise . 6. And lastly , Adde to all the consideration of the multitude and weight of thy sins . Hadst thou sinned but once or twice , or in this or that , it were somewhat tolerable . But thy sins are great and many : they are heavy , and thou continually encreasest their weight , and addest to their number . Jer. 5.6 . A lyon out of the forrest shall slay them , and a wolf of the evening shall spoile them , a leopard shall watch over their Cities , and every one that goeth out thence shall be torn in pieces . Why ? Because their transgressions are many , and their back-slidings are encreased . If thou hadst committed but two , or three , or four sins , thou mightst have hope of pardon ; but when thou shalt never have done with thy God , but wilt be still encreasing , still multiplying thy sins , How can I pardon thee ? ( Thus David sets out his own sins in their weight and number , Psal. 38.4 . ) Mine iniquities are gone over my head , as an heavy burthen they are too heavy for me . The continual multiplying of them adds to their heap both in number and weight . Thus I have shew'd you what the Law does in respect of sin , the benefit of being under the Law , that it makes sin appear in its own colours , and sets it forth to be , as indeed it is , exceeding sinful . But the Law does not yet leave sin , nor let it scape thus : But as the Law discovers our sinfulnesse and accursednesse by sin , its wretchednesse and mans misery by it , till his blessednesse comes from the hands of his Jesus , so it layes down the miserable estate befalls him for it . If he will not spare God with his sins , God will not spare him with his plagues . Let us consider of this accursednesse sin brings on us : God will not let us go so , but as long as we are under the Law , we are under the curse ; and till we are in Christ , we can expect nothing but that which should come from the hand of a provoked God. Assure thy self , thou th●t pleasest thy self in thy abominations , that God will not take this at thine hands that by so base a creature as thou art , so vile a thing as sin is should be committed against him . But of the woful eff●cts of sin , which is Gods wrath , we will speak the next time . LAM . 5.16 . Woe unto us that we have sinned . I Declared unto you heretofore what we are to consider in the state of a natural man , a man that is not new fashioned , new moulded , a man that is not cut off from his own stock , a man that is not ingrafted into Christ , he is the son of sin , he is the son of death . First I shew'd you his sinfulnesse , and now Secondly I shall shew you his accursednesse , that which follows necessarily upon sin unrepented of . I declared before what the nature of sin is : And now I come to shew what the dreadful effects of sin are , the cause , the consequence that follows upon sin , and that is woe and misery , Woe unto us that we have sinned . A woe is a short word , but there lieth much in it . Doct. Woe and anguish must follow him that continueth sinning against God. And when we hear this from the Ministers of God , it is as if we heard that Angel , Rev. 8.13 . flying through the midst of heaven , denouncing , Woe , woe , woe to the inhabitants of the earth . The Ministers of God are his Angels ; and the same that I now deliver to you , if an Angel should now come from Heaven , he would deliver no other thing . Therefore consider that it is a voice from Heaven , that this woe , woe , woe , shall rest upon the heads , upon the bodies and soules of all them that will not yeild unto God , that will not stoop to him , that will be their own masters , and stand it out against him : woe , woe , woe unto them all . Woe unto us . It 's the voice of the Church in general , not of one man ; but woe unto us that we have sinned . That I may now declare unto you what these woes are , note by the way that I speak not to any particular man , but to every man in general . It is not for me to make particular application , doe you doe that your selves : We are all children of wrath by nature : In our natural condition we are all alike , we are all of one kind , and every kind generates its own kind : 'T is an hereditary condition , and till the Son make us free , we are all subject to this woe . By nature we are all children of wrath as well as others , Eph. 2.3 . Now that I may not speak of these woes in general , I have shew'd how two woes are past , and a third woe is coming . God proceeds punctually with us . And are not our proceedings in Judiciary Courts after this manner ? The Judge when he pronounceth sentence , doth particularize the matter : Thou shalt return to the place from whence thou camest , thou shalt have thy bolts knockt off , thou shalt be drawn to the place of execution , thou shalt be hanged , thou shalt be cut down , and quartered ; and so he goes on . And this is that which is the witnesse of Justice . Thus is it here , the Spirit of God thinks it not enough to say barely , the state of a sinner is a woful estate ; but the woes are punctually number'd , and this shall be my practice . Now 1. The first thing that followeth after sin is this : After the committing of sin , there cometh such a condition into the soul that it is defiled , polluted , and becometh abominable . And this is the first woe . 2. The soul being thus defiled and abominable , God loaths it ; for God cannot endure to dwell in a filthy and stinking carrion-soul , he startles as it were , and seems afraid to come near it , he forsakes it , and cannot endure it . And that 's the second woe : First sin defiles it , then God departs from it , there must be a divorce . 3. When God is departed from the soul , then the Devil enters in , he presently comes in and takes up the room , there will be no emptinesse or vacuum . And this is a fearful woe indeed : for as soon as God is departed from a man , he is left to the guidance of the Devil , his own flesh , and the world . There will be no emptinesse in the heart : no sooner God departs , but these step in and take Gods place . 4. Then in the fourth place , after all this is done , comes sin and cries for its w●ges , which is death . That terrible death which comprehends in it all that beadroll of curses which are written in the Book of God ; and not onely those ▪ but the curses also which are not written , Deut. 28. which are so many that they cannot be written . Though the Book of God be a compleat Book , and the Law of God a perfect Law , yet here they come short , and are imperfect : For the curses not written shall light upon him , which are so many as pen and ink cannot set down , nay , the very pen of God cannot expresse them , so many are the calamities and sorrows that shall light upon the soul of every sinful man. Now let us take these woes in pieces one after another . 1. The first woe is the polluting and defiling of the soul by sin . A thing it may be that we little think of ; but if God once open our eyes , and shew us what a black soul we have within us , and that every sin , every lustful thought , every covetous act , every sin sets a new spot and stain upon the soul , and tumbles it into a new puddle of filth , then we shall see it , and not till then ; for our eyes are carnal , and we cannot see this . If once we did but see our hateful & abominable spots , that every sin tumbles us afresh into the mire : did we see what a black Devil we have within us , we would hate and abhor our selves as Job did . It would be so foul a sight , that it would make us out of our wits as it were , to behold it . A man that is but natural , cannot imagine what a black Devil there is within him : But though he seeth it not , yet he that hath eyes like a flame of fire , Rev. 1.14 seeth our stains and spots . Our Saviour shewes the filthinesse of the heart by that which proceeds out of the mouth , Mat. 15.18 . Those things which proceed out of the mouth , come from the heart . And v. 19. Out of the heart proceed evil thoughts , &c. Observe . Of all evils we account evil thoughts the least . This we think strange , what , thoughts defile a man ? what , so light a matter as a thought ? Can they make any impression ? Yes , and defile a man too , leaving such a spot behind them , which nothing but the hot blood of Christ can wash away . So many evil thoughts , so many blasphemies , so many filthy things come from the heart , every one being a new defilement and pollution , that a man is made so nasty by it and filthy , that he cannot believe that it is so bad with him as indeed it is . The Apostle having shewn the Corinthians their former life , and exhorted them against it , 1 Cor. 6. goes on cap. 7. v. 1. Let us cleanse our selves from all filthinesse of the flesh and spirit . Mark then , there is a double filthinesse , a filthinesse of the flesh , and a filthinesse of the spirit . The filthinesse of the flesh , that every one acknowledgeth to be filthy carnality , Fornication , and Adultery , &c. These bestial lusts every one knowes to be unclean . But then there is a filth of the Spirit too , and such are evil thoughts . They are the filth of the Spirit . Corruptio optimi est pessima . The corruption which cleaves to the best thing is worst . The soul is the Best thing , the most noble thing ; the filthinesse which cleaves to it therefore must needs be the greatest . Fleshly filthiness , as Adultery , is filthy ; but contemplative Adultery , to dwell thereon , is worse : however such a man may be pure from the filth of the flesh , yet if he delight himself in filthy thoughts , his spirit is abominable in the sight of God : there is a stain by every one of thy impure thoughts left behind . However an actual sin be far greater then the sin of a thought , yet if that be but once committed , and these are frequently in thee ; if thou alway lie tumbling in the suds of thy filthy thoughts , thy continuing therein makes thy sin more abominable then Davids outward act which he but once committed . So that we see there is a filthinesse of the spirit as well as the flesh . In James 1.21 . we have a word sets out the filthinesse of it , which is ( Superfluity . ) Lay apart ( saith he ) all filthinesse and superfluity of naughtinesse . First , it 's expressed by the name of filthinesse , ●hewing there 's nothing so defiles a man as sin . Then 't is call'd superfluity of naughtinesse : But what , is there any naughtinesse to be born with ? and what exceeds that , is it superfluity ? No , that 's not the meaning of the place . By superfluity , is meant the excrements of sin : Excrements are the refuse of meat when the good nourishment is taken away from it . And 't is as if the Apostle had said , Lay aside filthy , nasty , or excrementitious sin . The word was used in the Ceremonies of the Jewes , and thereby we may see what was taught concerning sin , Deut. 23.12 , 13. Thou shalt have a place without the camp whither thou shalt goe , &c. Though the comparison be homely , yet it shews the filthinesse of the sin , that it is as a very excrement . Thou shalt have a paddle , and it shall be that when thou wilt ease thy self , thou shalt dig therewith , &c. and thou shal● cover that which cometh from thee . But what , did God care for these things ? No , it was to teach them a higher matter : As the reason following implies . For the Lord thy God walketh in the midst of the Camp. God would thereby shew them , that those things at which every man stoppeth his nose , are not so filthy to man , as sin is unto God. So that you see how the case stands with a sinful man : sin defiles him , it pollutes him . 2. And then in the next place , It makes Gods soul to hate and abhor him . It 's true , some sins there are that every man imagineth to be shameful and filthy ; but we see all sin is so to God , 't is fil●hinesse of flesh and spirit . A man may hate carnality , fleshly filthinesse ; peradventure also he may hate covetousnesse , but pride and prodigality that he may get ( as he thinks ) credit by , that he cannot maintain the reputation of a Gentleman without them . A miserable thing , that a man should account that a garnish of the soule , which doth defile and pollute it . If a man should take the excrements of a beast to adorn himself , would not we think him an ass ? Well , when we thus defile our selves by sin , God cannot endure us , he is forced to turn from us , he abhors us : And that 's the next woe . 2. When thou hast made thy self such a black soul , such a dunghill , such a sty , then God must be gone , he cannot endure to dwell there : It stands not with his honour , and with the purity of his nature to dwell in such a polluted heart , there must now be a divorce : Holinesse becomes his house for ever . His delight is in the Saints . He is King of the Saints , he will not be in a sty : When thou hast thus polluted and defiled thy soul , God and thee must presently part : God puts thee off , and thou puttest God off too . We read in that place before alledged , Eph. 2 12· that before they knew Christ , they were without God in the world , &c. Atheists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in cap. 4. v. 18. Having your understanding darkned , and being alienated from the life of God through the ignorance that is in them . The presence of God is the life of our soules ; and we having through sin and ignorance banish't God , we become strangers until the time of our ingrafting into Christ ; we are aliens to the life of God : whereupon comes a mutual kind of abhorring one another . God abhors us , and we vile and filthy wretches abhor God again . There is enmity betwixt God and us , and between all that belongs to God , and all that belongs to us . There 's an enmity betwixt God and us , and observe the expression of it , Levit. 26.15 . If you shall despise my statutes , or if your soules shall abhor my judgments , so that you will not doe my commandements , &c. See here how we begin to abhor God , and then for judgment on such persons , v. 30. My soul shall abhor you . We are not behind hand with God in this abhorring , Zach. 11.8 . My soul loathed them , and their soul abhorred me . When we begin to abhor God , Gods soul also abhors us . When a man hath such a polluted soul , he becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a hater of God , and hated of him . When thou hast such a stinking soul , God must needs loath it , as a most loathsome thing ; and so thou art not behind God neither . Thy filthinesse makes God abhor thee , and thou abhorrest him . And this is thy case , by hating , thou art hated of God. Nor is this all the enmity . There is enmity also betwixt all that belongs to God , and all that belongs to us . Gods children and the wicked have ever an enmity betwixt them , such an enmity as will never be reconcil'd . It 's set down in Prov. 29.27 . An unjust man is an abomination to the just , and he that is upright in his way , is an abomination to the wicked . Just as it is between God and the seed of the serpent , so it is between both the seeds . A wicked man is an abomination to the just , and an upright man is an abomination to the wicked . There is a pale of abomination set between them : so that this is the second woe . We come now to the third . 3. And the third woe is that which immediatly follows Gods leaving of us . When we have polluted our selves with sin , and God by reason thereof abhors us , and turns from us , then are there others ready presently to take up the room ; so soon as God departs , the Devil steps in and becomes thy God. He was thy God by Creation , this by usurpation : He was thy Father that would have given thee every good thing ; but now thou art fatherlesse , or rather worse , thou hast the Devil for thy Father , and better is it to to be without one . When the Devil is thy Father his works thou must doe . When the Spirit of God departed from Saul , presently the evil Spirit entred into him , 1 Sam. 16.14 . If the good Spirit be gone out , the evil Spirit soon comes in : he comes and takes possession , and is therefore called The God of this world : And while we are in that state , we walk after the course of him that worketh in the children of disobedience . We would account it a terrible thing , for our selves , or any of our children , to be possessed of a Devil : But what it is to be possessed of this Devil thou knowest not . It 's not half so bad to have a Legion possesse thy body , as to have but one to possesse thy soul. He becomes thy God , and thou must doe his work ; he will tyrannize over thee . What a fearful thing therefore is this , that assoon as God departs from us , and forsakes us , and we him , that the Devil should presently come in his room , and take up the heart ? Mark that place in Eph. 2.2 . Where in times past ye walked according to the course of the world , according &c. Assoon as God leaves a man , what a fearful company assail him ? They all concur together , the world , the flesh , and the Devil : These take Gods place . The world is like the tide ; when a man hath the tide with him , he hath great advantage of him that rowes against the tide . But here is the Devil too . The world is as a swift current , and besides this comes the Devil and fills the heart , the Prince of the power of the aire . While thou wert carried with the world , thou went'st with the stream , and hadst the tide with thee ; but now the Devil being come , thou hast both wind and tide ; and how can he choose but run whom the Devil drives ? But this is not all : There must be something in thine own disposition too , that it may be compleatly filled : Though there be wind and tide , yet if the ship be a slug , it will not make that haste that another light ship will : Therefore here is the flesh too , and the fulfilling the desires thereof , which is a quick and nimble vessel , and this makes up the matter . So that if we consider the wind and tide , and lightnesse of the ship , it will appear how the room is filled : And how woful must the state of that man be ? It is a fearful thing to be delivered up unto Satan , but not so fearful as to be delivered up to ones own lusts . But by the way observe this for a ground : God never gives us up , God never forsakes us till we first forsake him . He is still before hand with us in doing us good ; but in point of hurt we our selves are first . In the point of forsaking we are always before hand with God. If it should be proposed to thee , whether thou wilt forsake God or the Devil , and thou dost forsake God , and choosest the Devil , thou deservest that he should take possession in thee . When a man shall obstinately renew his grosse sins , doth he not deserve to be given up ? Observe the case in our first Parents . God told the woman one thing , the Devil perswades her another ; she hearkens to the Devil , and believes him rather then God ; and when we shall desire to serve the Devil rather then God , the God that made us , and that made heaven for us , doe we not deserve to be given up to him ? For his servants we are whom we obey . And thus we see how fearful a thing it is to be delivered up to our selves , and to the Devil , Psal. 81.11 . First they forsake God : God comes and offers himself unto them , I will be thy God , thy Father , thou shalt want nothing : yet notwithstanding Israel would not hear , they would have none of me . And then , if thou wil● have none of me , I will have none of thee , saith God. Then see what follows , v. 12. God commits the prisoner to himself : I gave them up to their own hearts lusis , &c. And there 's no case so desperate as this , when God shall say , If thou wilt be thine own Maste● , be thine own Master . Thus to be given up to a mans self , is worse then to be given up unto Satan : To be given up unto Satan may be for thy safety ; but there 's not a mountain of Gods wrath greater , then to give a man up unto himself . We would fain goe over the hedges ; but when God loves us , he hedges up our ways , Hos. 2.6 . If God love us , he will not leave us to our selves , though we desire it . But when God shall say , goe thy wayes if thou wilt not be kept in , be thy own Master , this is a most fearful thing : And this is the third woe . First the soul is polluted with sin ; it forsakes God , and God forsakes it : then the world , the flesh , and the Devil , these fill up the room ; and then what follows when these three rule within ? but all kinds of sin : And so all kinds of punishment , which is the next woe . 4. And this woe brings in all the curses of Almighty God , an Iliad of evils . Sin calls for its wages , viz. Death , Death . That 's the payment of all : The wages of sin is death . And this is the next thing which I shall open and explain . Now in handling hereof , I will first shew how death in general must of necessity follow sin , that thou who hast forsaken the fountain of life , art liable to everlasting death . And for this see some places of Scripture , Rom. 6.2 , 3. The wages of sin is death . Consider then first what this wages is . Wages is a thing which must be paid : If you have an hireling , and your hireling receive not his wages , you are sure to hear of it , and God will hear of it too , James 5.4 . He which keeps back the wages of the labourer , or of the hireling , their cry will come into the eares of the Lord of Sabbath . As long as hirelings wages are unpaid , Gods eares are filled with their cries , Pay me my wages , pay me my wages . So sin cries , and it is a dead voice , Pay me my wages , pay me my wages , the wages of sin is death . And sin never leaves crying , never lets God alone , never gives him rest till this wages be paid . When Cain had slain Abel , he thought he should never have heard any more on 't ; but sin hath a voice , The voice of thy brothers blood cries unto me from the ground . So Gen. 18.20 . the Lord saith concerning Sodom , Because the cry of Sodom is great , and their sin very grievous , therefore I will goe down and see whether they have done according to the cry that is come up into mine eares . As if the Lord had said , It 's a loud cry , I can have no rest for it , therefore I will goe down and see , &c. If a man had his eares open , he would continually hear sin crying unto God , Pay me my wages , pay me my ●ages , kill this sinful soul : And though we do not hear it , yet so it is . The dead and doleful sound thereof fill● Heaven : it makes God say , I will goe down and see , &c. Till sin receive its wages , God hath no rest . Again , see Rom. 7.11 . Sin taking occasion by the commandement , deceived me , and by it slew me . I thought sin not to have been so great a matter as it is . We think on a matter of profit or pleasure , and thereupon are enticed to sin ; but here 's the mischie● , sin d●ceives us . I● is a weight , it presses down , it dece●●es men , it 's more then they deemed it to be . The committing of sin is as it were running thy self upon the point of Gods blade . Sin at first may fl●●ter thee , but it will deceive thee : It 's like Joabs kisse to Amasa . Amasa was not aware of the spear that was behind , till he smote it into his ribs that he died . When sin entices th●e on by profits and pleasures , thou art not aware that it will slay thee : But thou shalt find it will be bitternesse in the end . A sinner that acts a tragedy in sin , shall have a bloody Catastrophe . Rom. 6. What fruit had you then in those things whereof you are now ashamed ? Blood and death is the end of the Tragedy . The end of those things is death . The sting of death is sin , 1 Cor. 15. What is sin ? It 's the sting of death : Death would not be death unlesse sin were in it . Sin is more deadly then death it self : It 's sin enableth death to sting , enableth it to hurt and wound us : So that we may look on sin , as the Barbarians looked on the viper on Pauls hand , they expected continually when he would have swollen and burst . Sin bites like a snake which is called a fiery serpent , not that the serpent is fiery , but because it puts a man into such a flaming heat by their poyson : And such is the sting of sin , which carries poyson in it , that had we but eyes to see our uglinesse by it , and how it inflames us , we should continually , every day look when we should burst with it . The Apostle , James 1.15 . useth another metaphor : Sin when it is accomplished bringeth forth death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Original , sin goeth as it were with child with death . The word is proper to women in labour , who are in torment till they are delivered . Now as if sin were this woman , he useth it in the faeminine gender . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So is it with sin , sin is in pain , cries out , hath no rest till it be delivered of this dead birth , till it have brought forth death : That is , sin growes great with child with death , and then it not only deserves death , but it produceth and actually brings forth : This is generally so . Now consider with your selves , death is a fearful thing . When we come to talk of death , how doth it amaze us ? The Priests of Nob are brought before Saul for relieving David , and he saith , Thou shalt surely die Ahimelech . And this is your case , you shall surely die : death is terrible even to a good man. As appeares in Hezekiah , who though he were a good man , yet with how sad a heart doth he entertain the message of death ? the newes of it affrighted him , it went to his heart , it made him turn to the wall and weep . How cometh it to pass that we are so careless of death ? that we are so full of infidelity , that when the word of God saith , Thou shalt die Ahimelech , we are not at all moved by it ? What , can we think these are fables ? Do we think God is not in earnest with us ? And by this means we fall into the temptation of Eve , a questioning whether Gods threats are true or not ? That which was the deceit of our first Parents , is ours . Satan disputes not whether sin be lawful or not : whether eating the fruit were unlawful : whether drunkennesse , &c. be lawful ; he 'l not deny but it is unlawful . But when God saith , If thou dost eat , &c. thou shalt die : he denies it , and saith , ye shall not die . He would hide our eyes from the punishment of sin . Thus we lost our selves at the first , and the floods of sin came on in this manner : when we believed not God when he said , If thou dost eat thou shalt surely die : And shall we renew that capital sin of our Parents , and think if we do sin we shall not die ? If any thing in the world will move God to shew us no mercy , it 's this , when we slight his judgments , or not believe them . This adds to the heigth of all our sins , that when God saith , if thou dost live in sin , thou shalt die , and yet we will not believe him : that when he shall come and threaten us , as he doth , Deut. 29. when he shall curse , and we shall bless our selves in our hearts , and say , we shall have peace though we goe on , &c. The Lord will not spare that man , but the anger of the Lord and his jealousie shall smoke against him . It is no small sin when we will not believe God : This is as being thirsty before , we now adde drunkennesse to our thirst : That is , when God shall thus pronounce curses , he shall yet blesse himself , and say , I hope I shall doe well enough for all that . There are two words to that bargain . Then see what follows , The anger of the Lord and his jealousie shall smoke against that man , &c. We are but now entred into the point ; but it would make your hearts ake & throb within you , if you should hear the particulars of it . All that I have done , is to perswade you to make a right choise , to take heed of Satans delusions . Why will ye die ? Ezek. 33. Therefore cast away your sins , and make you a new heart and a new spirit , for why will you die ? Where the golden candlestick stands , there Christ walks , there he saith , I am with you . Where the word and Sacraments are , there Christ is ; and when the wo●d shakes thy heart , take that time , now choose life . Why will you die ? Consider of the matter : Moses put before the people life and death , blessing and cursing : We put life and death before you in a better manner : He was a Minister of the letter , we of the spirit . Now choose life . But if you will not hearken , but will needs try conclusions with God , therefore because you will choose your own confusions , and will not hearken unto God , because you will needs try conclusions with him , will not obey him when he calls , therefore he will turn his deaf ear unto you , and when you call and cry , he will not answer , Prov. 1. I presse this the more , to move you to make a right choise . But now to turn to the other side , as there is nothing but death the wages of sin , and as I have shew'd you where death is so give me leave to direct you to the fountain of life : There is life in our blessed Saviour ; if we have but an hand of faith to ●ouch him , we shall draw vertue from him to raise us up from the death of sin to the li●e of righteousnesse , 1 John 5.12 . He that hath the Son hath life , he that hath not the Son hath not life . You have heard of a death that comes by the first Adam and sin and to that stock of original sin we had from him , we have added a great heap of our own actual sins , and so have treasured up unto our selves wrath against the day of wrath . Now here is a great treasure of happiness on the other side in Christ , have the Son , and have life . The question is now , whether you will choose Christ and life , or sin and death ? Consider now the Minister stands in Gods stead , and beseeches you in his name , he speaks not of himself , but from Christ. When he draws near to thee with Christs broken body , and his blood shed , and thou receive Christ , then as thy life and strength is preserved and encreased by these Elements , so hast thou also life by Christ. If a man be kept from nourishment a while , we know what death he must die : If we receive not Christ , we cannot have life , we know that there is life to be had from Christ , and he that shall by a true and lively faith receive Christ , shall have life by him . There is as it were a pair of Indentures drawn up between God and a mans soul : there is blood shed , and by it pardon of sin , and life convey'd unto thee on Christs part . Now if there be faith and repentance on thy part , and thou accept of Christ as he is offered , then thou mayst say , I have the Son , and as certainly as I have the bread in my hand , I shall have life by him . This I speak but by the way , that the Sun might not set in a cloud , that I might not end only in death , but that I might shew that there is a way to recover out of that death to which we have all naturally praecipitated our selves . ROM . 6.23 . The wages of sin is death THe last day I entred on the Declaration of the cursed effects and consequents of sin , and in general shew'd that it is the wrath of God ; that where sin is , there wrath must follow . As the Apostle in the Epistle to the Galathians , As many as are under the works of the Law , are under the curse . Now all that may be expected from a God highly offended , is comprehended in Scripture by this term Death . Wheresoever sin enters , death must follow , Rom. 5.2 . Death passed over all men , forasmuch as all had sinned : If we are children of sin , we must be children of wrath , Eph. 1.3 . We are then children of wrath even as others . Now concerning death in general , I shew'd you the last time , that the state of an unconverted man is a dead and desperate estate : He is a slave . It would affright him if he did but know his own slavery , and what it is that hangs over his head : that there 's but a span betwixt him and death , he could never breath any free aire , he could never be at any rest , he could never be free from fear . Heb. 2.15 . the Apostle saith that Christ came to deliver them that through fear of death were all their life time subject to bondage . This bondage is a deadly bondage , that when we have done all that we can doe , what 's the payment of the service ? Death : And the fear of this deadly bondage , if we were once sensible , if God did open our eyes and shew us , as he did Belshazzar , our doom written , did we but see it , it would make our joynts loose , and our knees knock one against another . Every day thou livest , thou approachest nearer to this death , to the accomplishment and consummation of it : death without , and death within ; death in this world , and in the world to come . Not onely death thus in gross and in general , but in particular also . Now to unfold the particulars of death , and to shew you the ingredients of this bitter cup , that we may be weary of our estates , that we may be drawn out of this death , and be made to fly to the Son , that we may be free indeed . Observe , that Death is not here to be understood of a separation of the soul from the body only , but a greater death then that , the death of the soul and body , We have mention made of a first resurrection , Rev. 20.6 . Blessed and happy is he that hath his part in the first resurrection , for on such the second death hath no power . What is the first resurrection ? It is a rising from sin . And what is the second death ? It is everlasting damnation . The first death is a death unto sin , and the first resurrection is a rising from sin . And so again for all things the judgments or troubles that appertain to this death , all a man suffers before . It is not as fools think , the last blow that fells the tree , but every blow helps forward . 'T is not the last blow that kills the man , but every blow that goes before , makes way unto it . Every trouble of mind , every anguish , every sicknesse ; all these are as so many strokes , that shorten our life , and hasten our end ; and are as it were so many deaths : Therefore however it is said by the Apostle , It is appointed for all men once to die , yet we see the Apostle to the Corinthians of the great conflicts that he had , in 2 Cor. 11.23 . saith , that he was in labours abundant , in stripes above measure , in prisons frequent , in deaths oft . In deaths often ? what 's that ? That is , however he could die but once ; yet these harbingers of death , these stripes , bonds , imprisonments , sicknesses , &c. all of them were as so many deaths , all these were comprehended under this curse , and are parts of death ; in as much as he underwent that which was a furtherance to death , he is said to die . So we read Exo. 10.17 . Pharoah could say , Pray unto your God that he would forgive my sins this once , and intreat the Lord that he will take away from me but this death onely . Not that the locusts were death ; but are said to be so , because they prepared and made way for a natural death . Therefore the great judgments of God are usually in Scripture comprised under this name Death . All things that may be expressions of a wrath of an highly provoked God , are comprehended under this name : All the judgments of God that come upon us in this life , or that to come ; whether they be spiritual and ghostly , or temporal , are under the name of death . Now to come to particulars , look particularly on death , and you shall see death begun in this world , and seconded by a death following , the separation of body and soul from God in the world to come . 1. First , in this life he is alwayes a dying man : Man that is born of a woman , what is he ? He is ever spending upon the stock , he is ever wasting like a candle , burning still , and spending it self as soon as lighted , till it come to its utter consumption : So he is born to be a dying man , death seizeth upon him as soon as ever it findeth sin in him , Gen. 2.1 . In the day that thou eatest thereof thou shalt die , saith God to Adam , though he lived many years after . How then could this threatning hold true ? Yes , it did , in regard that presently he fell into a languishing estate , subject and obnoxious to miseries and calamities the hasteners of it . If a man be condemn'd to die , suppose he be reprieved and kept prisoner three or four years after , yet we account him but a dead man : And if this mans mind shall be taken up with worldly matters , earthly contentments , purchases , or the like , would we not account him a fool or a stupid man , seeing he lightly esteemes his condemnation , because the same hour he is not executed ? Such is our case , we are while in our natural condition in this life dead men , ever tending toward the grave , towards corruption , as the gourd of Jonah , so soon as ever it begins to sprout forth , there is a worm within , that bites it , and causes i● to wither . The day that we are born there is within us the seed of corruption , and that wasts us away with a secret and incurable consumption , that certainly brings death in the end : So that in our very birth begins our progresse unto death : A time , a way we have , but it leads unto death . There is a way from the Tower to Tyburn , but it is a way to death . Until thou comest to be reconciled unto Christ , every hour tends unto thy death ; there 's not a day that thou canst truly say thou livest in , thou art ever posting on to death : death in this world , and eternal death in the world to come . And as it is thus with us at our coming into the world , so we are to understand it of that little time we have above ground , our dayes are full of sorrow . But mark , when I speak of sorrows here , we must not take them for such afflictions and sorrows as befal Gods children , for theirs are blessings unto them : chastisments are tokens of Gods love : For as many as I love I chasten ( saith God. ) Affliction to them is like the dove with an Olive-branch in her mouth , to shew that all is well . But take a man that is under rhe Law , and then every crosse , whether it be losse of friends , losse of goods , diseases on his body , all things , every thing to him is a token of Gods wrath , not a token of Gods love , as it is to Gods children ; but it is as his impress-money , as part of payment of a greater summe , an earnest of the wrath of God , the first part of the payment thereof . It 's the Apostles direction , that among the other armour , we should get our feet shod , th●t so we might be able to goe through the afflictions we shall meet withall in this life , Eph. 6.15 . Let your feet be shod with the preparation of the Gospel of peace . What , is the shooing of the feet a part of the armour ? Yes . For in the Roman discipline there were things they called Caltrops , which were cast in the way before the Army , before the horse and men ; they had three points , so that which way soever they threw them , there was a point upwards . Now to meet with and prevent this mischief , they had brazen shooes , that they might tread upon these caltrops and not be hurt : As we read of Goliah , amongst other armour he had boots of brasse . To this it seems the Apostle had reference in this metaphorical speech : The meaning is , that as we should get the shield of faith , and sword of the Spirit , so we should have our feet shod , that we might be prepared against all those outward troubles that we should meet with in the world , which are all of them as so many stings and pricks : all outward crosses I say , are so : And what is it that makes all these hurt us ? what is it that makes all these as so many deaths unto us but sin ? If sin reign in thee and bear rule , that puts a sting into them . It is sin that arms death against us , and it is sin that arms all that goes before death against us . Hast thou been crossed in the losse of thy wife , children , good friends , &c. why the sting of all is from sin , sin it is which makes us feel sorrow . What shall we then doe ? Why , get thy feet shod with the preparation of the Gospel of peace . Prepare thy self , get God at peace with thee ; and if God be at peace with thee , thou art prepared , and then whatsoever affliction cometh , howsoever it may be a warning-piece to another that Gods wrath is coming , yet to thee it is a messenger of peace . Now these outward troubles are the least part of a wicked mans payment , though all these are a part of his death so long as he remains unreconciled , whatsoever comes upon him whereby he suffers either in himself , or in any thing that belongs unto him , they are all tokens of Gods wrath , and are the beginnings of his death . In the 26th . of Levit. and the 28th . of Deut. the particulars of it are set down . But this is that I told you the last time , how that the law of God is a perfect law , and nothing is to be added to it , yet the variety of the curses belonging unto a man unreconciled are so many , that the ample book of God cannot contain them , Deut. 28.61 . All the curses which are not written , &c. We read v. 27. The Lord shall smite thee with the botch of Egypt , and with Emralds , and with a scab , and with itch . See the diversities of plagues : All these are made parts of the curse . The very itch and scab is a part of the payment of Gods wrath in hell , Lev. 26.26 . I will send a sword amongst you , which shall avenge the quarrel of my Covenant , the sword which shall destroy you , that when you shall hear of war , of the coming of the sword , ( which the children of God need not fear , all is alike unto them ) it shall be to avenge the quarrel of Gods Covenant . The Book of God comprehends not all the curses that are to light on the wicked . And therefore we find in Zachary , a Book , a great Folio-book , every side whereof was full of curses , Cap. 5.2 . He said unto me , what seest thou ? And I said , I see a flying roll , the length whereof is 20 cubits , and the breadth thereof is 10 cubits . Here 's a big Book indeed ; but mark what is in it . Sure it is not for nought that the Holy Ghost sets down the dimensions of it : there is something questionlesse in it , the length thereof is 20 cubits , and the breadth 10 cubits : a huge volume . Nor is it a Book , but a Roll , so that the crassitude goeth into the compasse , and this is written thick within and without , and is full of curses against sin . Now for the dimensions of it , compare this place with 1 Kings 6.3 . and you shall find them the very dimensions of Solomons Porch : A great place , where the people were wont to come for the hearing of the Word : and not onely in that time , but it was continued to the time of Christ and the Apostles : For we read how our Saviour walked in Solomons Porch , and the Apostles were in Solomons Porch , Acts 5. So large then was this Roll , that it agreed in length and breadth with Solomons Porch , and so many curses were written in it as were able to come in at the Church door . It is as if we should see a huge book now , coming in at the Church-door , that should fill it up . Such a thing was presented unto him , and it was a Roll full of curses , and all these curses shall come on those that obey not all the Commandements , all shall come upon them and overtake them . Cursed shalt thou be in the City , and cursed shalt thou be in the field , cursed in thy basket and in thy store , cursed when thou comest in and when thou goest forth , Deut. 28. Till a man come to receive the Promises , till he come to be a son of blessing , till he be in Christ , he is beset so with curses , that if he lie down to sleep there is a curse on his pillow ; if he put his money in his cofer , he lays up a curse with it , which as rust eats it out and cankers it ; if he beget a child , he is accursed ; there 's a curse against his person , and his goods , and all that belongs unto him , there 's still a curse over his head . The creditor in this world by the Laws of the Realm may choose whether he will have his debtors person se●zed on , or his goods and chattels : But not so here , this writ is executed against his person , and goods , and all that belongs unto him . So that it is a fearful thing to fall into the hands of the living God If this be the condition of a wicked man , that his very blessings be curses , what a woful case is it ! There 's nothing till he be reconciled to Christ but hath a curse at the end of it . Consider that one place in the Prophesie of Malachy , where the very blessings are accurs'd : not onely when God sends on him the itch , or botch , or scab , or sword , but in blessings , cap. 2.2 . he 's accursed . If you will not hear , and if you will not lay it to heart to give glory to my name , saith the Lord , I will even send a curse upon you . But how ? See how this curse is threatned : I will curse your very blessings , yea I have cursed them already , because you doe not lay it to heart . Mark , is it not a great blessing that God yet affords the Word , that we yet enjoy it ; but if we come to hear but formally , to hear it onely , and lay it not to heart , God curseth this blessing , yea I have cursed it already , saith the Lord. When thou prayest in hypocrisie , thy prayer is a curse to thee . If thou receive the Sacrament unworthily , the cup of blessing is a cup of poyson , a cup of cursing to thee . Stay not therefore one hour longer quietly in this cursed condition , but fly unto Christ for life & blessing : run to this City of refuge , for otherwise there is a curse at the end of every outward thing that thou enjoyest . I have cursed these blessings already . It is as sure as if already pass't on thee . What a woful thing then is it ( think you ) to be liable to the curse of God! 2. But what 's become of the soul now ? why , if thou didst but see the cursed soul that thou carriest in thy body , it would amaze thee . These outward curses are but flea bitings to the blow that is given to the soul of an unregenerate man , that deadnesse of spirit that is within : didst thou but see the curse of God that rests upon the soul of this man , even while he is above ground , it would even astonish thee . 1. Consider there are two kinds of blows that God gives unto the soul of an unregenerate man. The one is a terrible blow . The other , which is the worst of the two , is an insensible blow . The sensible blow is when God lets the conscience out , and makes it fly into the face of a man , when the conscience shall come and terribly accuse a man for wh●t he hath done . This blow is not so usual as the insensible blow ; but this insensible is f●r more heavy . But as it falls out , that as in this world , sometimes before the glory in heaven , the Saints of God have here a glimpse of heaven , and certain communion with God and Christ , certain love tokens , a white stone , a new name in graven , which no man knoweth but he that receiveth it : And this is the t●stimony of a good conscience , which is hidden joyes : Privy intercourse is between Christ and them , secret kisses : And as Gods children doe as it were meet with a heaven upon earth sometimes , and are , as we read of Paul , caught up into the third heaven , which to them is more then all the things in the world besides : So the wicked have sometimes flashes of hell in their consciences . If you had but seen men in the case that I have seen them in , you would say they had an hell within them ; they would desire rather , and they have expressed it , to be torn in pieces by wild horses , so they might be freed from the horrours in their consciences . When the conscience recoyles and beats back upon it self , as a musket o're charged , it turns a man over and over : And this is a terrible thing . This sometimes God gives men in this world : And mark , where the word is most powerfully preacht , there is this froth most rais'd , which is the cause many men desire not to come where the word is taught , because it galls their consciences , and desire the Masse rather , because they say the Masse bites not : They desire a dead Minister , that would not rub up their consciences , they would not be tormented before the time : They would so , but it shall not be at their choise , God will make them feel here the fire of hell , which they must endure for ever hereafter . This is the sensible blow , when God le ts loose the conscience of a wicked man ; and he needs no other fire , no other worm to torment , nothing else to plague him : he hath a weapon within him , his own conscience , which if God lets loose , it will be hell enough . 2. But now besides this blow which is not so frequent , there is another more common and more insensible blow . God saith he is a dead man , and a slave to sin and Satan , and he thinks himself the freest man in the world . God curses and strikes , and he feels it not . This is an insensible blow , and like unto a dead palsie : Thou art dead , and yet walkest about , and art merry , though every one that hath his eyes open seeth death in thy face . O this deadnesse , this senselesnesse of heart is the heaviest thing as can befal a sinner in this life . It is the cause the Apostle speaks of in the Rom. when God delivers up a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a reprobate mind : And so in the Epistle to the Ephes. 4.19 . declares such a man to be past feeling : Who being past feeling , have given themselves over to lasciviousnesse to work uncleannesse even with greedinesse . Although every sin , ( as I told you before ) is as it were the running a mans self on the point of Gods sword , yet these men being past feeling , run on , on , on to c●mmit sin with greedinesse , till they come to the very pit of destruction , they run a main to their confusion . When this insensibleness is come upon them , it is not Gods goodnesse that can work upon them . Who art thou that despisest the riches of Gods goodnesse , not knowing that the goodnesse of God leadeth unto repentance . It is not Gods judgments that will move them , they leave no impression , as Rev. 9.20 . And the rest of the men which were not killed by these plagues , yet repented not of the works of their hands , that they should not worship Devils , &c. brass , nor stone and wood , which neither can see , nor hear , nor walk . They repented not , though they were spared , but worshipped Gods which cannot see , not hear no● speak , so brutish were they to be led away by stocks and stones : I think the Papist Gods cannot doe it unlesse it be by couzenage ; yet such is their senselesnesse , that though Gods fury be revealed from heaven against Papists , such as worship false Gods ; yet are they so brutish , that they will worship things which can neither hear , nor see , nor walk : They that made them are like unto them , and so are all they that worship them , as brutish as the stocks themselves : They have no heart to God , but will follow after their Puppets and their Idols , and such are they also that follow after their drunkennesse , covetousnesse , &c. Who live in lasciviousness , lusts , excess of riot , 1 Pet. 4.2 . that run into all kind of excess , and marvel that you do not so too . They marvel ( that ye that fear God ) can live as ye do ; and speak evil of you that be good ; call such hypocrites , dissemblers , and I know not what nick-names . This , I say , is a most woful condition ; it 's that dead blow . When men are not sensible of mercies , of judgments , but run into all excesse of sin with greedinesse : and this is a death begun in this life , even while they are above ground . But then comes another death , God doth not intend sin shall grow to an infinite weight , His Spirit shall not always strive with man , but at length God comes and crops him off , and now cometh the consummation of the death begun in this life : Now cometh an accursed death . 3. After thou hast lived an accursed life , then cometh an accomplishment of curses . First , a cursed separation between body and soul , and then of both from God for ever , and that is the last payment . This is that great death which the Apostle speaks of , Who hath delivered us from that great death . So terrible is that death . This death is but the severing of the body from the soul : This is but the Lords Harbinger , the Lords Serjeant to lay his Mace on thee , to bring thee out of this world into a place of everlasting misery , from whence thou shalt never come till all be satisfied , and that is never . First , Consider the nature of this death , which though every man knoweth , yet few lay to heart . This death , what doth it ? First , It takes from thee all the things which thou spentst thy whole life in getting . It robs thee of all the things thou ever hadst : Thou hast taken paines to heap and treasure up goods for many years , presently when this blow is given , all is gone : For honour and preferment , it takes thee from that ; pleasure in idle company keeping , it barrs thee of that . Mark , this is the first thing that death doth , it takes not onely away a part of that thou hast , but all : it leaves thee quite naked , as naked as when thou camest into the world : Thou thoughtst it was thy happinesse to get this and that . Death now begins to unbewitch thee , thou wast bewitcht before , when thou didst run after all worldly things : thou wast deceived before , and now it undeceives thee ; it makes thee see what a notorious fool thou wast , it unbefools thee . Thou hadst many plots , and many projects , but when thy breath is gone , then all thy thoughts perish , all thy plottings and projectings goe away with thy breath : A strange thing , to see a man with Job , the richest man in the East , and yet in the evening ( we say ) as poor as Job : He hath nothing left him now . Now though death takes not all things from thee , yet it takes thee from them all ; all thy goods , all thy books , all thy wealth , all thy friends thou mayst now bid farewel : now adieu for ever , never to see them again . And that is the first thing . 2. Now death rests not there , but cometh to seize upon thy body . It hath bereaved thee of all that thou possessedst of all thy outward things , that 's taken away : Now it comes to touch his person , and see what then . It toucheth him , it rents his soul from his body : those two loving companions that have so long dwelt together , are now separated . It takes thy soul from thy body : This man doth not deliver up his spirit , as we read of our Saviour , Father , into thy hands I commit my spirit , or deliver their spirits as Stephen did : But here it 's taken from them ; it 's much against his mind , it 's a pulling of himself from himself . This it doth . 3. But then again , when thou art thus pulled asunder , what becomes of the parts separated ? 1. First , The body as soon as the soul is taken from it , hastens to corruption ; that must see corruption : yea , it becomes so full of corruption , that thy dearest friend cannot then endure to come near unto thee . When the soul is taken from the body , it 's observed , that of all carkasses that are , mans is most loathsome , none so odious as that . Abraham loved Sarah well ; but when he comes to buy a monument for her , see his expression , Gen. 23 8. He communes with the men , and saith , if it be your mind to sell me the field , that I might bury my dead out of my sight . Though he loved her very well before , yet now she must be buried out of his sight . It is sown in dishonour , and it 's the basest thing that can be : Therefore when our Saviour was going near to the place where Lazarus lay , his sister saith , Lord , come not near him , for he smells . Job 17.14 . I have said to corruption , thou art my father ( saith Job ) and to the worm , thou art my mother and my sister : As in the verse before , The grave is my house , I have made my bed in the darkness . Here then he hath a new kindred ; and though before he had affinity with the greatest , yet here he gets new affini●y : He saith to corruption ; thou art my father , and to the worm , thou art my mother and my sister . The worm is our best kindred here ; the worm then is our best bed ; yea worms thy best covering , as Esay 14.11 . Thus is it thy Father , thy mother , and thy bed : nay , it is thy consumption and destroyer also , Job 26. Thus is it with thy body , it passeth to corruption , that thy best or dearest friend cannot behold it , or endure it . 2. But alas ! what becomes of thy soul then ? Thy soul appears naked , there 's no garment to defend it , no Proctor appears to plead for it : It is brought singly to the bar , and there it must answer . It is appointed for all men once to die . But what then ? And after that to come to judgment , Heb. 9.27 . Eccles. 12.7 . The body returns unto the earth from whence it was taken , but the Spirit to God who gave it . All mens spirits , assoon as their bodies and souls are parted , goe to God to be disposed of by him , where they shall keep their everlasting residence . Consider when thou hearest the bell rung out for a dead man , if thou hadst but the wings of a dove to fly , and couldst fly after him , and appear with him before Gods Tribunal , to see the account that he must give unto God for all things done in the flesh : and when no account can be given , what a state of misery and horrour wouldst thou see him in ! and this is a silent kind of judging : The last day of judging shall be with great pomp and solemnity . This is a matter closely carried between God and thy self ; but then thou must give an account of all that thou hast received : And then when thou canst not give a good account , then is thy talent taken from thee . Why , saith God , I gave thee learning , how didst thou use it ? I gave thee other gifts of mind , how didst thou imploy them ? God hath given thee wisedome , and wealth ; Moral vertues , meeknesse , and patience , &c. these are good things : But mark , whatsoever good things thou hadst in this world , is now taken from thee . If a man could but see the degrading of the soul , he should see that those moral vertues in which his hope of comfort lay , even these , though they could never bring him to heaven , yet they shall be taken from him . As when a Knight is degraded : First his sword is taken from him , then comes one with a hatchet and chops off his golden spurs , and then go Sr. Knave : This is the degrading of the soul before the judgment is received : the moral vertues are taken from him , and then see what an ugly soule he hath : he had hope before , now he 's without hope : he had some patience in this world , but he made no good use of it , and now his patience is taken from him : And when thou shalt come to a place of torment , and thy hope and patience be taken from thee , what case wilt thou be in then ? Patience may stay a man up in trouble , and hope may comfort a man up in torment ; but both these are taken away . This is a thing we very seldome think ; but did we seriously consider of this first act of the Judgment before the sentence , we would not be idle in this world . 3. Then lastly , he is put into an unchangeable estate : So soon as ever death lays Gods Mace upon him , he 's put into an estate of unchangeblenesse . Such is the terriblenesse of it , that now though he yell , and groan , and pour out rivers of teares , there is no hope of change . Consider now what a woful case this is . If some friend of this mans should now come to him , would he not tell him , we have often been very merry together , but didst thou but know the misery that I am in , thou wouldst be troubled for me : Half those teares that I now pour forth , would have put me into another place , had I taken the season , but now it is too late . Oh therefore doe thou make use of teares , a little may doe it now , hereafter it will be too late . That 's the thing we should now come to speak of , the second death : But think not that I am able to speak of it now , no , that which is everlasting deserves an hour in speaking , and an Age in thinking of it . Therefore that everlasting torment , horror , and anguish which God hath reserved for those that make not their peace with him ( which is easily done God knows ) I shall speak of the next time . REV. 21.8 . Bu●●he fearful , and unbel●●●●ng , and the abominable , and murtherers , and whoremongers , and sorcerers , and Idolaters , and all lyars , shall have their part in the lake which burneth with fire and brimstone , which is the second death . THe last day I entred , you know , upon the miserable estate of an unreconciled sin●er , at the time of his dissolution , when his soule shall be taken from him , and be presented naked before Christs Tribunal , there to receive according to the works which he hath done in the flesh : And I shew'd that the wofulnesse of that estate consisted in two acts done upon him : The one before he comes to his place , before he is thrust away from Gods presence into hell fire ; which I shew'd you the last day , and did then promise to shew you the other , to wit , the wofulnesse of his estate , being once come into his place . The act done to the sinners soul before he is sent to hell , is the deprivation of his light , the taking away of his talent . For whilst a man is in this world , he hath many good things in him , too good to accompany him to hell . Now all these excellent gifts and natural endowments which did adorn a wicked mans soul , before the soul is hurled into hell , must be taken away from him . There is a kind of degradation of the soul , it is depriested 〈◊〉 were , and becomes lik● a degraded Knight that hath his honour taken from him . All the rich talents , and all the rich prizes that were put into the fools hand , shall be taken from him . Is there any moral vertue ? Are there any common graces and natural endowments in the miserable soul ? it shal be stript of all , and packt to hell . You that have abused your learning and gifts that God hath given you , do you think that they shall go with you to hell ? No such matter , you shall be very sots and dunces there . All your learning shall be taken from you , and you shall goe to hell arrant blockheads . He that had fortitude in this world , shall not carry one drachm of it to hell : all his courage shall then be abased , and his cowardly heart shall faint for fear . Fortitude is a great advantage to a man in distresse , but let not the damned soul expe●t the least advantage : his fortitude which he had whilst he was in the way , shall be taken from him . It may be he had patience in this world : Now patience is ● vertue unfit for hell , therefore shall that be taken from him . A man if he were in most exquisite torments , yet if he had patience , it would bear it up with head and shoulders ( as we say ) but this shall adde to his torments , that he shall not have any patience left him to allay it . A man hath perhaps hope in this world , and , as the Proverb is , were it not for hope the heart would burst ; yet even this too shall be taken away from him , he shall have no hope left him of ever seeing Gods face again , or of ever having any more tasts of his favour : And so what hath been said of some , may be said of all his graces and endowments : he shall clean be stript of all ere he be sent to hell . I come now to speak of the place of torment it self , wherein the sinner is to be cast eternally , which is the second act . But think not that I am able to discover the thousandth part of it , no nor any man else : God grant that no soul here present ever come to find by experience what it is . What a woful thing is it , that many men should take more paines to come to this place of torment , then would cost them to goe to heaven , that men should wilfully run themselves upon the pikes , not considering how painful it is , nor how sharp those pikes are : And this I shall endeavour to my power to set forth unto you . This Text declares unto us two things . 1. Who they are for whom this place is provided . 2. The place it self , and the nature of it . 1. For whom the place is provided . The Text containes a Catalogue of that black Roll ( though there are many more then are here expressed ) but here are the grand crimes , the ring-leaders to destruction , the mo●●er sins . And here we have in the first place the Fearful : whereby is not meant those that are of a timorous nature ( for fear simply is not a sin ) those that are simply fearful ; but such as place their fear on a wrong object , not where it should be : that fear not God , but other things more then God. Such as if affliction and iniquity were put to their choise , will rather choose iniquity then affliction : Rather then they will have any cross betide them , rather then they will incur the indignation of a man , rather then they will part with their life and goods for Gods cause , will adventure on any thing , choosing iniquity rather then affliction ; being afraid of what they should not fear , never fearing the great and mighty God : This is the fearful here meant . See how Job expresses it , Job 36.31 . This hast thou chosen . This ( that is ) iniquity rather then affliction : to sin rather then to suffer . Christ biddeth us not to fear poor vain man , but the omnipotent God , that is able both to kill and to cast into hell . The man that feareth his Landlord , who is able to turn him out of his house , and doth not fear God , who is able to turn him into hell , this dastardly spirit is one of the Captains of those that goe to hell , those timerous and cowardly persons , that tremble at the wrath or frowns of men , more then of God. But what 's the reason men should thus stand more in fear of men then of God ? Why it is because they are sensible of what men can doe unto their bodies , but they cannot with Moses by faith see what that is that is invisible . They are full of unbelief ; for had they 〈◊〉 , they would banish all false fears . See what the Lord saith , Esa. 41 14. Fear not thou worm Jacob , I will help thee , saith the Lord. He saith not , Fear not ye men , or thou man , for then perhaps thou mightst be thought to have some power to resist , but fear not thou worm . A worm ( you know ) is a poor weak thing , apt to be crushed by every foot ; yet be this thy case , be thou a worm , unable to resist the least opposition , yet fear not thou worm . Fear not , why ? for I will help thee , saith the Lord. Couldst thou but believe in God , this would make thee bold ; and hadst thou faith , thou wouldst not fear . When word was brought to the house of Jacob , that two Kings were come up into the Land to invade it , Esay 7.2 . it is said his heart was moved , as the trees of the wood are moved with the wind . But what is the remedy of this fear ? See Esay 8.12 . Fear not their fear , nor be afraid ( that was a false and a base fear ) sanctifie the Lord in your hearts , and let him be your fear , and let him be your dread . Esay 51.12 . there is an object of our faith and comfort , and a remedy against fear proposed : I , even I , am he that comforteth thee : who art thou that shouldst be afraid of a man that shall die , and the son of man that is as grass ? What , art thou one that hast God on thy side ? how unworthy art thou of that high favour , if thou fear man ? The greatest man that lives cannot shield himself from death , and from a covering of worms , and wilt thou be afraid of a man , and forget the Lord thy Maker ? The more thou art taken up with the fear of man , the lesse thou fearest God ; and the more thou remembrest man , the more thou forgettest thy Maker . You have seen the main , the ring ●●aders , which are these fearful , faithlesse , dastardly , unbelieving men . Now see what the filthy rabble is that followeth after , and they are Abominable , Murtherers , &c. Abominable , that is , unnatural , such as pollute themselves with things not fit to be named , but to be abhorred , whether it be by themselves , or with others . They are the abominable here meant , such as Sodome and Gomorrah , who were set forth to such as an example , suffering the vengeance of eternal fire , Jude v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such are abominable , being given up to unnatural lust . Let them carry it never so secretly , yet are they her● ranked amongst the rest , and shall have their portion in the burning lake . After these come Sorcerers , Idolaters , Lyars : Though these may be spoken fairly of by men , yet cannot that shelter them from the wrath of God , they shall likewise have their part in this lake when they come to a reckoning . If there be , I say , a generation of people that worship these , say what you will of them , when they come to receive their wages , they shall receive their portion in that burning lake with hypocrites : Those that make so fair a shew before men , and yet nourish hypocrisie in their hearts , these men , though in regard of the outward man they so behave themselves that none can say to them , black is their eye , though they cannot be charged with those notorious things before mentioned ; yet if there be nothing but hypocrisie in their hearts , let it be spun with never so fair a web , never so fine a thred , yet they shall have their portion in the lake , they shall have their part , their portion , &c. Then it seems these of this black guard have a peculiar interest unto this place . And as it is said of Judas Acts 1.25 . that he was gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to his proper place . So long as a man that is an enemy to Christ , and yeilds him not obedience , is out of hell , so long is he out of his place . Hell is the place assigned to him , and prepared for him ; he hath a share there , and his part and portion he must have : till he come thither he is but a wanderer . The Evangelist tells us that the Scribes and Pharisees went about to gain Profelytes , and when they had all done , they made them seven times more the children of hell then themselves , filios Gehennae : So that a Father hath not more right in his son , then Hell hath in them : He is a vessel of wrath fill'd top full of iniquity , and a child of the Devils : So that as we say , the gallows will claim its right , so hell will claim its due . But mistake me not , all this that I speak concerning Hell , is not to terrifie and affright men , but by forewarning them to keep them thence . For after I have shewn you the danger , I shall shew you a way to escape it , and how the Lord Jesus was given to us to deliver us from this danger : But if you will not hear , but will try conclusions with God , then you must to your proper place , to the lake that burneth with fire and brimstone . A Lake 't is , a River , a flaming River , as Tophet is described to be a lake burning with fire and brimstone , a Metaphor taken from the judgment of God on Sodome and Gomorrah , as in that place of St. Jude before mentioned , as also in 2 Pet. 2.6 . where 't is said God turned the Cities of Sodom into ashes , making them an example to all them that should after live ungodly . Mark the judgment of God upon these abominable men , the place where they dwelt is destroyed with fire , and the situation is turn'd into a lake full of filthy bituminous stuff called L●cus Asphaltites , which was made by their burnings . And this is made an instance of the vengeance of God , and an Embleme of eternal fire ; therefore said he , you shall have your portion with Sodome . Nay , shall I speak a greater word ( with Christ ) and tell you , that though they were so abominable , that the Lake was denominated from them , yet it shall be easier for Sodome and Gomorrah then for you , if you repent not while you may , but goe on to despise Gods grace . But can there be a greater sin then the sin of Sodome ? I answer , yes . For make the worst of the sin of Sodome , it is but a sin against nature : But thy impenitency is a sin against grace , and against the Gospel , and therefore deserves a hotter hell , and an higher measure of judgment in this burning pit . But what is this second death ? 2. Sure it hath reference to some first death or other going before . A man would ( as it is commonly thought ) think that this second death , is opposed to that first death , which is the harbinger to the second , and separates the soul from the body ; but it 's far otherwise . That , alas , is but a petty thing , and deserves not to be put in the number of deaths . The second death in the Text hath relation to the first Resurrection , Rev. 20 : 6. Blessed and holy is he that hath his portion in the first resurrection , on such the second death shall have no power . The first death is that from whence we are acquitted by the first resurrection , and that is the death ; for that is a kind of death ( as S. Paul speaking of a wicked and voluptuous widow , saith , she is dead while she liveth ) and the time shall come and now is , when they that are dead shall hear the voice of the Son of man , and they that hear shall live . And again , Let the dead bury their dead . So that the first resurrection is , when a man hearing the voice of the Minister , is rouzed up from the sleep of sin and carnal security , and the first death is the opposite thereunto . So that the death of the body is no death at all ; for if it were , then this were the third death . For there would be a death of sin , a death of the body , and a death of body and soul : This death of the body is but a flea-biting in comparison of the other two . This second death is the separation of the body and soul from God , and this death is the wages of sin , and God must not , will not lie in arrear to sin , but will pay its wages to the full . All the afflictions a wicked man meeteth withal here , are but as Gods press money , and part of payment of that greater summe : But when he dies , the whole summe comes then to be paid : Before he did but sip of the cup of Gods wrath , but he must then drink up the dregs of it down to the bottome , and this is the second death : It 's called death . Now death is a destruction of the parts compounded : a man being compounded of body and soul , both are by this death eternally destroyed . That death ( like Sampson pulling down the pillars whereby it was sustained , pulled down the house ) draws down the tabernacles of our bodies , pulls body and soul in sunder . A thing which hath little hurt in it self , were it not for the sting of it , which makes it fearful : To die , is esteemed far worse then to be dead , in regard of the pangs that are in dying , to which death puts an end . This temporal death is in an instant , but this other eternal , whereby we are ever dying , and never dead , for by it we are punished with an everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Thess. 1.9 . and that from the presence of the Lord by the glory of his power . Then which place I have no need to adde more ; for , as much as can be s●id of men and Angels is fully comprehended in it . The Apostle terms this a fearful thing indeed , Heb. 2.15 . whereon if a man but think ( if he hath his wits about him ) he would for fear of it be all his life long subject to bondage . He would scarce draw any free breath , but would still be studying how to avoid it , and would still be in bondage and drudgery till he were delivered . Thus I have declared the nature of the place , and of this second death . That I may now goe farther , know that this Lake and this place is the place that the Lord hath provided for his enemies : It is the Lords slaughter-house ; it s called a place of torments , Luke 16. a place wherein God will shew the accomplishment of his wrath , and revenge upon his enemies , Those mine enemies that would not have me to reign over them , bring them forth , and slay them before my face . Those vessels of wrath , those rebels ; the King is in raged , and his wrath is as the roaring of a Lyon , which makes all the beasts of the forrest to tremble , Prov. 19.12 . And where there is the wrath of such a King , the issue thereof must needs be death , Prov. 16.14 . The wrath of a King is as a messenger of death . How much more fearful is the wrath of the King of Kings . God hath sharp arrows , and he sets a wicked man as his Butt to shoot at , to shew his strength , and the fierceness of his wrath . See the expression of Job in this case , The arrows of the Almighty stick fast in me , and the venome thereof hath drunk up my spirits : In so few words there could not be an higher expression of the wrath of God. First , that God should make thee a Butt , and then that thou shouldst be shot at , and that by Gods arrows : And then they are not shot by a child , but ( as the man is , so is his strength ) by the Almighty , by his bow , wherein he draws the arrow to the head . And then again these arrows are poyson'd arrows , and such poyson as shall drink up all thy soul and spirit : Oh , what a fearful thing is it to fall into the hands of such a God! It 's a saying of Moses , Psal. 90.11 . ( for 't is Moses Psal. ) Who knoweth the power of thine anger ? the power of Gods anger is unknown . And so in his Song , Deut. 32.22 . he sets it out in some measure . A fire is kindled in mine anger , which shall burn unto the lowest hell , &c. So that the King being thus provoked , is provoked to curse thee , Mat. 25. It 's put into the form of thy sentence : this cursing shall be thy lot in hell , it shall be thy very sentence , Goe ye cursed into everlasting fire . There is nothing but cursing : As Job cursed himself and the day of his birth , so then shall cursing be all thy song : thou wilt curse thy self that thou didst not hearken to the Preacher , that thou wouldst not accept of Christ , and the meanes of mercy and grace when it was offered thee : and thou wilt curse the time thou wert acquainted with this man , and that man , and others will curse thee for drawing them to sin : God curses thee , and man curses thee ; and God curses not in vain when he curses : others will curse thee , and thou thy self and others ; and think then how cursed will be thy condition ? All the curses that can be thought on , and all the curses that cannot be thought on , shall rest on the head of an impenitent sinner , to shew Gods terrible and just indignation against him . Oh beloved , to deliver us from this curse , Christ the Son of God was made a curse for us : the curse is so great , nought else can free us from it . But now that I may rank these punishments of the damned , and bring them for memories sake into some order ( although there be no order there , for it 's a place of confusion ) you may consider that the penalties of Gods enemies are penalties partly of losse , and partly of sense . 1. Of loss . And that consists in the deprivation of every thing that might administer the least comfort to him ; and for this cause hell is termed utter darknesse . Now darknesse is a privation of all light , so is Hell of all comfort , to shew that there is not the least thing that may give thee content , nor is the poorest thing thou canst desire to be had there . Darknesse was one of the plagues of Egypt , though there were no kind of sense in it , yet we may think what a plague and vexation it was to them to sit so long in darkness . The darknesse of Hell is darker then darknesse it self . They shall not see light , saith the Scripture , they shall not have so much as a glimpse of it : To be cast into this utter darkness , where shall be nothing to administer the least comfort , what an infinite misery will that be ? Were it only the losse of the things we now possesse and enjoy , of all which death robs us , as pomp , honour , riches , and preferment , this were grievous to a wicked man : These are things death dispossesses a man of , these cannot follow him , nought but thy works accompany thee : thy friends may follow thee to the grave , but there they shall leave thee . To have been happy , and to be miserable , is the greatest woe : to have lived in good fashion , and to be wretched , is the greatest grief . How will this adde to the sinners misery , when he shall say to himself , I had once all good things about me , but have now for my portion nothing but woe : I had a bed of down , but it is now exchanged for a bed of fire : I was once honourable , but now I am full of shame and contempt ; this will greatly adde to his misery . But all this is nothing , these are but the beginnings of his sorrow in regard of losse : for a man to be rich and wealthy to day , and to morrow to be stript of all , and left not worth a groat , to have all swept away , this is a woful case . 2. But if this be so grievous , what is it to lose Heaven ? Certainly , to lose the highest and greatest good , is the greatest evil and punishment that can be inflicted upon a creature . Which makes many Divines think , that the penalties of losse are far greater then those of sense , though they seem not to make that impression . It 's another thing to judge of things by sense then by losse : As for example , a man is greatly troubled with the tooth-ach , and he thinks his case more miserable then any , and thinks no man ever endur'd so much misery as himself , he judges of his misery by sense : Another man is in the consumption , and he hath little or no pain at all ; yet if a man come with a right judgment , he will judge his condition far worse then the others . So take all the pains in Hell , though sense may say they are the greatest that can be , yet discreet judgment can say , that the losse of God the greatest good , is the worst of evils . Now ( if thou be a firebrand of Hell ) thou must be for ever banish't from Gods presence . Thou base wretch , dost thou thin● Heaven a place for thee ? not so . 'T is without are dogs and sorcerers , &c. Thou art a damned dog , therefore thou must out from God , and from the company of the blessed Saints and Angels . When Peter saw Moses and Elias with Christ in his Transfiguration , though he had but a glimpse of glory , yet he saith , It is good for us to be here : But oh how infinite good will it be to be in Heaven ? how shall we be then wrapt up with glory when we shall be for ever with the Lord , in whose presence is fulness of joy , and at whose right hand there are pleasures for evermore . On the contrary , how exceeding terrible will it be to be shut out from the presence of God ? when God shall say , avaunt hence , whip out this dog , what doth he here ? let him not defile this room , this is no place for such a filthy dog . Oh the unspeakable horrour and dread ! oh the infinite shame of that man who is in such a case ! But this is not all . There is yet one thing more , the wicked shall not only be banished from Gods gracious presence , and cast into Hell , but this shall be done in the sight of Heaven . The glorious Saints of God have continually a sight of Gods justice upon sinners , that they may glorifie his mercy the more . The Scripture runs much to this purpose , Rev. 14.10 . If any man worship the beast and his image , the same shall be tormented with fire and brimstone in the presence of God and of his holy Angels . This in the 9th verse is the portion of them that worship the beast , that is the Pope , and receive the mark of his name . That is , if any will be an expresse publick or private Papist , if any one will be a slave to the Pope , see his portion , he shall drink of the wine of the wrath of God , and be banished from the society of holy Angels , and be tormented with hell-fire in their presence . Oh what a vexation will this be to the damned when they shall see others in heaven , and themselves shut out of door ? This will cause weeping and wailing and gnashing of teeth . It will go to their very heart , when they shall see Moses and Aaron and the Prophets and holy Saints in joy and glory , and shall consider and remember , that if they had made use of these means and opportunities of grace , they might have lived in Heaven too , whereas now they must be everlastingly tormented in that lake which burneth with fire and brimstone , and that without any hope of recovery . 2 Thess. 1.9 . Punished with everlasting destruction , from the presence of the Lord , and from the glory of his power . You know that by the Law of Moses , whensoever an offender was to receive his stroaks , Deut. 25 2 , 3. The Judge was to cause him to lie down , and to be beaten before his face , and he himself was to see it done . So when God comes to give the damned their stroaks in hell ( for hell is the place of execution , wherein he that knows his masters will and doth it not , shall be beaten with many stripes , ) he himself will see them beaten in the presence of all his holy Angels ; and if so , how shameful will their punishment be ? when there shall be so many thousand witnesses of it , when they shall be made ( as we say ) the worlds wonder . These are they that shall rise to everlasting contempt , Dan. 12. So in Esay , ult . Cap. v. ult . it 's said of the damned , their worm shall not die , nor their fire be quenched , but they shall be an abhorring to all flesh , and the holy Angels and Saints shall go forth and look upon them : those proud ones that scorned Gods people here , shall then be abhorred and scorned of them . 4. Adde to all this , that he 's not only banish't from the presence of God for a while , but from all hope of ever seeing God again with comfort . Thy estate is endless and remediless . Whilst thou art here in this life , of a Saul thou mayst become a Paul ; and though thou art not yet a beloved son , yet thou mayst come in favour : Whilst thou livest under the means of grace , there is yet hope of recovery left thee , it may be this Sermon may be the meanes of thy conversion : But then amongst all thy punishments , this will be one of the greatest , that thou shalt be deprived of all means of recovery , and this shall be another hell to thee in the middest of hell , to think with thy self , I have heard so many Sermons , and yet have neglected them : I had so many opportunities of grace , and yet have slighted them , this will make the sinner rage , and bite his tongue , and tear himself , to think how that now all meanes are past . And this is the first penalty , the penalty of loss . That of the sense succeeds . By the former we are deprived of all the joyes and comforts of heaven & earth , of Mount Sion , shut out of the City of the living God , the heavenly Jerusalem , depriv'd of an innumerable company of Saints , of the general assembly and Church of the first-born , of God himself the Judge of all , and the souls of the Saints made perfect . This shall make a sinner curse himself . Now follows the penalty of torments and sense . When Adam was banished out of Paradise , he had the wide world to walk in still ; but it is not so here : Thou art not only cast out of heaven , but cast into hell , and art deprived of thy liberty for ever , 1 Pet. 3.19 . It 's said Christ preached to the spirits in prison , them that in the dayes of Noah were disobedient , and for this cause are now in prison . Hell is compar'd to a prison , and a prison indeed it is , and that an odious one . For , 1. Look on thy companions . If a man were to be kept close prisoner , it were a great punishment , but goe ye cursed , saith God , into everlasting fire , prepared for the Devil and his Angels . To be among such companions is most infinitely miserable , there is nothing but Devils and damned howling ghosts , woful companions ! If there be an house possessed with an evil spirit , a man will scarce be hired to live in it ; but here the damned spirits , the filthy and cursed host must be thy yoke-fellows : Suppose there were no torment to suffer , yet to be banished from heaven , and to be tied and yoked to wicked spirits , were a torment sufficient to make the stoutest that ever was tremble , and quake , and be soon weary of it . 2. But it 's a place of torment too , a prison where there is a rack , to which thou must be put , and on which thou must be tormented : I am tormented in this flame , saith Dives . To speak of the torments there , will be matter enough for another hour , but I delight not to dwell on so sad a subject : only this is that which prepares the way to the glad tidings of salvation , therefore I shall a little longer insist upon it . The body and soul , the whole man , shall be there tormented ; not the soul only , but even the body too after judgment . Do you think the members of the body , which have been the instruments , shall escape ? be rais'd , and cast into hell to no purpose ? Why should God quicken it at the last day , but to break it on the anvil of his wrath , and to make it accompany the soul , as well in torments as in sinning . 'T is true , the soul is the fountain of all sense , and the body without it hath no sense at all : take away the soul , and you may burn the body , and it will not feel it . Now the soul being the fountain of sense , and the body being united to it , when God shall lay his axe at this root , at this fountain , how dreadful shall it be ? how shall the body choose but suffer too ? Should any of us be cast into a fire , what a terrible torment would we account it ? Fire and water , we say , have no mercy ; but alas , this fire is nothing to the fire of hell , 't is but as painted fire to that which burns for ever and ever . The furnace wherein Nebuchadnezzar commanded those to be thrown that fell not down to the graven Image which he had set up , was doubtless at every time a terrible place . Hell is compared to such a furnace ; but what shall we think of it , when the King in his wrath shall command the furnace to be heated seven times hotter then usual ? Nay , what shall we think of hell , when the King of Heaven shall command it to be heated seventy times seven times hotter then before ? when there shall be a fire , and a fire prepar'd : for so is this fire of Tophet , it 's a pile of much wood . When the King of Heaven shall as it were set to work his wisedome , to fit it in the sharpest manner , in procuring such ingredients as may make it rage most , and be most violent : It is a fire prepared for the Devil and his Angels , the strongest of creatures , for the punishment of principalities and powers : and if it can master Angels , think not but that God hath a fire to rost thy soul. It is the soul that is in hell onely till the day of judgment , though the body be not there . A man would think that the soul did not suffer , but Philosophy tels us that the soul suffers mediante corpore , in and by the body : Therefore 't is a rule in Divinitie , that whatsoever God doth by means , he can do without means . Though the body be not there , but the soul only , yet God is able , nay doth make the soul as well feel grief without the body , as he doth by means of the body . 3. But now besides thy fellow-prisoners in that cursed Gaol , consider who are thy tormentors , thou that dost continue in impenitency . Now thy tormentors are these three . 1. The Devil . 2. Thy self . 3. God Almighty . 1. The Devil , who is thy deadly enemy , a bloody-minded adversary , a murthering and merciless-minded Spirit , a murtherer from the beginning a merciless tormentor , who being in plagues and torments , and thereby even at his wits end , would fain ease himself in tormenting thee . When the Devil , as we read , was dispossessed of a child wherein he was , he rends and tears , leaves him foaming , that there was little hope of life in him : But now when a man shall be delivered into the hands of this merciless spirit , when God shall say to the Devil , take him , do what thou wilt with him , do thy worst to him : when thou shalt be thus put into the hands of one that hates thee , and delights in thy ruine , how will he tear thee into pieces ? how will he torment thee ? in how desperate and wretched a case will thy soul and body be ? 2. But the tormentor within thee is far more heavy , painful , and grievous , that never dying worm within , the sting of a guilty and wounded conscience , this , like a sharp dagger , is still stabbing thee at the very heart . This by a reflecting act upon it self , will cause thee to revenge Gods quarrel on thy self ; and as a musket over-charged beats back on the shooter , so will it most furiously return upon thee . This is that that smote David , when 't is said Davids heart smote him . A man needs no other fire , nor other worm to torment him , then that within him : which as the worms on the carkass , gnaws on a wretched soul. But there is a greater tormentor then both these behind , and that is 3ly . God himself , he is highly offended and inraged at thee , and therefore comes and takes the matter into his own hand , and will himself be executioner of his fury . There i● a passage in the Thess. to this purpose , which me thinks is more then can be spoken by men or Angels , Epist. 2. cap. 1. v. 9. Who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . Mark that , God whom thou hast so highly provoked to wrath , hath a strong hand and glorious power . He shew'd the glory of his power in the making the world , and all things in it , and all that infinite power which he hath manifested in the creation of heaven and earth , shall be engaged in the tormenting of a sinner . Were there a man that should lay a target of brasse , or a target of steel on a block , and should then cleve all in sunder at a blow , this would sufficiently manifest his strength : So doth God make manifest his power in crushing thee to pieces . There are still new charges and discharges against sinners , to make his power therein manifest . What if God , willing to make his power known ( saith the Apostle Rom. 9. ) suffered a while the vessels prepared to destruction ? God will manifest his power by the strength of his stroke on those that rebel against him . Hence proceedeth weeping and wailing and gnashing of teeth , which is a Metaphor taken from one either that hath a great coldness on him , or from the symptomes of a Feaver . Add to all that hath been said these two things . 1. The torment shall be everlasting , you shall desire to die , that your torments may have end : And here you may expect that I should say something of the eternity of the torments of the damned ; but I am not able , nor any one else sufficiently to express it : It shall continue ten thousand thousand yeares , and after that an hundred thousand times ten thousand , and yet be no nearer end then at the first beginning . Thou must think of it seriously thy self , and pray to God to reveal it to thy soul , for none else sufficiently can . 2. But besides , as it is everlasting , so is it unabateable . If a man were cast into a fire , the fire coming about him , would in short time blunt his senses , and take away his feeling , and besides , the materials of the fire would soon spend and waste : But it is not so here , here is not the least abatement of the horror , nor the least inch of torment taken away throughout all eternity . It was a poor request of Dives ( one would think ) that Lazarus would dip the tip of his finger in water and cool his tongue : A cold comfort , but one drop of water for the present , which would soon be dried , and yet that is denied him , he must have no abatement of his torment . Nor is there any abatement of thy feeling , but thou art kept in full strength , and as long as God is God shall Tophet burn , and thou feel it . Obj. But ( may some say ) this is preaching indeed , this would affright a man , and make him out of his wits : this is the way to make him goe hang him self , sooner then be converted . Sol. True , should God let loose the cord of our conscience , it were the way ( such would be the terrours of it ) to make a man find another cord , did not God restrain him . I desire not by this to hurt you , but to save you . I am a messenger not sent from Abraham ( as Dives entreated ) but from the God of Abraham , to forewarn you that you come not to that place of torment . But now ( Beloved ) there is a way to escape this misery , and that is by Jesus Christ , Mat. 1.21 . He was for this end called Jesus , because he saves his people from their sins , and consequently from wrath : which how it is done I shall shew in a word , and that is 1. By Christ Jesus offered for us . And 2. By Christ Jesus offered to us . By Christ offered for us , he must die for us , and if there be any death more cursed then other , that death must he die ; if any more painful , that must he suffer . Thus he undertakes thy cause , and suffers what for sin was due to thee . And then being offered for us , he is offered to us , as we may see in the Sacrament , where there are two acts of the Minister , the one the breaking the bread , the other , the offering it to the people . Thou hast as good warrant to take Christ offer'd , as thou hast to take the bread and wine , which thou art commanded to receive . Thus I thought good to adde something to sweeten the rest , that I might shew that there is a way to be freed from the bitter pains of eternal death . PHIL. 2.5 , 6 , 7 , 8. Let this mind be in you , which also was in Jesus Christ , who being in the form of God , thought it no robbery to be equal with God , but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men ; and being found in fashion of a man , he humbled himself unto the death , even the death of the Cross. YOU have heretofore heard that point of Christian Doctrine which concerns the knowledge of our misery , and wretched estate by nature . The substance of all is , That we are the Children of wrath and disobedience as well as others . You see then in what state every man stands , before he hath made his peace with God : as long as he stands on terms of Rebellion . You see what the Holy Ghost saith , They are the sons of disobedience , and Children of wrath as well as others . This I tell you ( as hath often been declared ) not to discourage a sinner , or to drive him to desperation , but because it 's fit he should know his estate in which he is . If they will try conclusions with God , if they oppose him , the Lord cometh with a Bar of Iron , and will break them in pieces like a Potters vessel . Those mine enemies that will not have me to raign over them , bring them , and slay them before me . It is fit every man should know this ; This part is only for this end , that it may awaken us , otherwise to what purpose do we preach unto you ? Till the Law awaken us , we sleep securely in our sins , till the dreadfull Trumpet of mount Sinai comes with thundring and lightning ; as Eph. 4. Awake thou that sleepest , &c. Unless this awaken us , in what case are we ? Men as sleepers , that are a dreaming , as the Apostle speakes , Jude 8. A sleeping sinner will be a dreaming sinner : he never sees things as they are in their proper shape : but he thinks with the Church of Laodicea , That he is rich , and wants nothing , when as he is poor , miserable , blind and naked . He thinks he shall be admitted into heaven as soon as the proudest : but this is a dream : Isa. 29.8 . As the hungry man dreameth , and behold he eateth , but when he awakes , behold he is empty ; or as a thirsty man that dreams he drinketh , but awake , and behold he is faint . Thus it is with us , we think we are entring upon the suburbs of heaven , and yet we are but in a dream , and in a sleep . Now being thus awaken , consider with thy self what thou hast to do , when the dreadfull trumpet of the Law hath aw●kened thee : consider thy state ; if thou sleepest this night , Hell-fire will be thy portion . It were better for thee therefore to awake before the flames of hell-fire awake thee . Consider likewise that thou must not be led by thy self : thou must renounce thine own will. Our Estates may be pleasing unto us , to enjoy in a dream our hearts lusts here on earth ; but consider , unless thou cross thy Will here , it shall be crossed hereafter : yea it shall be the main cross a man shall have in hell , ( besides the eternal weight of Gods wrath ) that he can will or desire nothing , but he shall be crossed in it : not the least thing he desires , but he shall have the contrary world without end : Learn then what a wofull thing it is to be our own lords , to follow our own lusts and pleasures , see what we shall gain by it : never shalt thou enjoy the least portion of thy will in the world to come ; if thou wouldst have but a drop of cold water , thou shalt be crossed in it . Nothing thou desirest , but thou shalt have the opposite to it . Thus having truly and plainly shewed our Sinfulness , Wretchedness , and Cursedness by nature , I come unto the second part which I proposed ; to wit , Our Remedy , or our Redemption by Christ. And God forbid that he should create man the best of his Creature for destruction . What gain and profit is there in our blood ? Psalm 30.9 . God is full of Grace and Compassion , and he considers that we are but dust . And happy are we that we are but dust . Had we been more glorious Creatures , as Angels , we had not had the benefit of a Saviour . When they rebelled , God considered their mettal : And as with an high hand they rebelled , So the Lord reserved them in everlasting chains under darkness unto the Judgement of the great day , Jude 3. 1 Thes. 1.10 . They fell without a Redeemer ; It is well for us that God considereth that we are but dust ; For by Jesus Christ he saveth us from the wrath to come . It had been better for us never to have been born , then to be born fire-brands of hell . But now the point is , that we are Brands pluckt out of the fire , Zach. 3.2 . It is fit therefore we should know who is our Redeemer . Now as I have shewed you the last day it is Jesus Christ : And here consider , 1. Christ Jesus offered for us for the satisfaction of Gods Justice , and this is his priestly office . 2. As there was no Remission without shedding of blood , therefore after the blood is shed , and the Priest offered himself , there comes a second thing , else we are never the better : and that is Christ offered to us : This makes up our comfort . Many talk of the extent of Christs Death and Passion , saying , he dyed sufficiently for us , which is an improper speech : For what comfort were this , that Christ was offered for us , if there were no more ? A bare sufficiency in Christ serves not the turn : this were a cold comfort : As if a man that were in debt , & afraid of every Serjeant , & every Sheriffe should be told : Sir , there is money enough in the Kings Exchequer to discharge all your debts . This is very true , but what is that to him ? what comfort hath he by it , unless the King make him an offer to come , & take freely for his discharge ? And a cold comfort were it to us to know Christ to be sufficient for us , unless he invite us to take freely of the waters of life . Ho , every one of you that thirsteth , come you to the waters , &c. Isa. 55.1 . Thus unless Christ be offered to us , as well as for us , we are never the near . Now to make this appear : Observe that in every Sacrament there are two acts of the Minister . The one hath Relation to God , a Commemoration of the Sacrifice , in which respects the ancient Fathers called it a Sacrifice : the other , the breaking of the Bread , and pouring out of the Wine : wherein there is a Commemoration of the body broken , and the blood shed , not as they are concomitants , the Wine in the bread , as the foolish Papists dream , for that were rather a commemoration of his life then of his death , when the blood runs in the veins . The commemoration of Christs death is made by separation of the blood from the body , and as there is one Act of the Minister in cons●crating by breaking the body , and pouring out the blood , so there is a second Act which is ministerial . When the Minister saith , Take , eat , This is my body ; as if Christ were present , and said , Come , Take my body , thou hast as free an interest to it , as when thou art invited to thy friends table thou hast right to the meat before thee . So that as Christ is offered for thee , so he is offered to thee : And what now should hinder thee , unless thou art one that will obstinately oppose thy own salvation , and say , I will not have this man to rule over me , thou canst not miscarry . But if thou wilt be thine own lord , perish in thine infidelity . Here be the keyes of the Kingdom of Heaven given unto Gods Ministers , unless thou wilfully oppose thine own salvation , and shut that door of salvation which Christ hath opened so wide for thee . See the ways of God are plain . Christ hath paid a great price for thee , and then , as great as it is , he offers it to thee . Now for the former of these , which is Christs satisfaction made unto the Father for us , I made choice of this place of Scripture , which sets it out particularly . Herein two things are to be observed . 1. The person who it is that will thus humble himself : the Apostle grounds his Exhortation on the fourth verse , where he tels us , We ought not to look every man on his own things , but every man on the things of others . Let this mind be in you which also was in Christ Jesus . If Christ had looked only on his own things , he might have saved himself a great deal of labor and pains . He being the Son of God , might as soon as he was born have chalenged a seat with God in Glory : He need not go per viam , He might be Comprehensor in meta : but he would pass on to his journeyes end in a thorny and troublesome way : Let then the same mind be in you which was in Christ Jesus , who minded not his own things , but the good of others . 2. What it was wherein he humbled himself , he took upon him the form of a servant , and was obedient unto the death of the Cross. The highest humiliation that can be , that he who is above all praise , whom Angels adored , that he should be brought from heaven to earth ; and not only be a pilgrim there , but have a sorrowfull and pittifull pilgrimage ; and at last to be cut off by a shamefull death from the land of the living : this humiliation hath no parallel . The depth of the humiliation consists in the height of the person thus humbled ; and were not he so high , it could have done us no good . It 's no small satisfaction that can appease Gods wrath , therefore the Apostle to the Hebrews speaking of Melchisedeck , the type of Christ , concludes , how great this man was . Consider the invaluable price , how great he was , who being in the form of God , he who was fellow , and fellow-like with God , as good as himself , as great as himself , was thus humbled : It was the second person in the Trinity , he , and no other that was thus humbled for thee ; He was weary for thee , and reviled for thee , sweated and fainted for thee ; hungred for thee , and was buffeted for thee . It was he , the second person of the Trinity , in proper speech , without either Trope or Figure , shed his blood for thee , died for thee , and suffered all these things in his assumed nature , taking on him the form of a servant , though not in his divine . He remaining God alone , could not die , but yet die fain he would for thee , therefore he took thy nature on him , that he might die for thee in the assumed nature . He took not on him the nature of Angels , but the seed of Abraham . He being the fountain of life , and the Prince of our life , ( and without sheding of blood no Redemption could be wrought ) having not blood to shed as God , therefore took our nature on him , as it is ; Heb. 10.5 . Sacrifice and offering thou wouldst not , but a body thou hast prepared me , then said I , Io , I come , in the volumn of thy book it is written of me , to do thy Will O God. As if he should have said , Lord , I am not able to accomplish thy Will , or to be subject to thee in thy nature , therefore thou hast made me a man , that in the form of a servant , I might shew obedience , which I could not while I was in nature equal unto thee . Now consider how great this person is that hath suffered all for thee . Rev. 1.5 . Jesus Christ who is the faithfull witness , the first begotten of the Dead , and the Prince of the Kings of the earth : to have a great Prince bound like a thief , araigned , and executed , the consideration of this state of the person , would move a stony heart . Rev. 17.14 . He is the Lord of Lords , and King of Kings . Amongst men the Father is more honourable then the Son , and the Son is but a servant , untill he be emancipated , but it is not so in the Divinity ; but the Father and the Son are both alike honourable . Among men the Son hath the same specifical nature with the Father , but not the same individual : but it is not so in the Divinity : the Father and the Son there have the self same individual nature . I and my Father are one , therefore there must be an equality . The Pharisees themselves could draw this conclusion , that if he were the Son of God , he was equal with God. John 5.18 . Therefore the Jews sought the more to kill him , because he said , God was his Father , making himself equal with God : A man would think how could that follow ? He was but Gods Son : but Gods Son must be equal to the Father . In making himself Gods Son , he made himself equal with God : and therefore know upon this , and by this stands the point of our Redemption . If a pure and holy Angel had suffered never so much , it would not have availed for our Redemption . It is a price no man , nor Angel must meddle with all : It will require a greater Price . It was God himself that suffered in his assumed nature : He , and no other person : ( for we must understand , though Christ took on him the nature of a man , yet not the person of a man ) here stands the point , the second person in the Trinity is the Suppositum of all this humiliation : and therefore observe when the point of suffering comes , there 's a remarkable speech . Zach. 13.7 . Saith the Son to the Father , it was against his heart to smite him : the expression is a lively one , it went to his heart to smite one that was his equal , that did him no wrong , Awake , O sword , against my Shepherd , and against the man who is my fellow . You know of whom it is spoken by M●thew , Mat. 26.31 . I will smite the Shepherd , and the sheep of the flock shall be scattered . The Lord is ready to break him , Isa. 53. The sword was as it were unwilling to smite . The man that is my fellow ? A blow lighting on Gods fellow , equal with God , of what value is it ? Consider the difference betwixt a man and a man ; The State of a Prince makes great odds between that is done to him , and that is done to another man. When David would adventure himself into the battel : Thou shalt , say they , go no more with us , least they quench the light of Israel , 2 Sam. 21.17 . and more fully , 2 Sam. 18.3 . Thou art worth ten thousand of us : they would not hazzard the person of the King in the battel , Why ? because thou art worth ten thousand of us . The dignity of a Prince is so great , that ten thousand will not countervail the loss of him . If this be the esteem and worth of David , what is the worth of Davids Prince ? If thus with a King ▪ what with the King of Kings , and Lord of Lords ? This is a great ground of the sufficiency of Christs suffering . Heb. 9.13 . If the blood of Buls and Goates sanctifie to the purifying of the flesh ; how much more , verse 14. shall the blood of Christ , who through his eternal Spirit , offered himself to purge your Consciences from dead works to serve the living God ? It is not the offering of the body only , but he did it through his eternal Spirit . When the Martyrs and Saints offered themselves a sacrifice , they offered it through the flames of their love , and therefore embraced the stake ; and love is described as strong as death : but Christ did not offer his sacrifice with the flames of his love , though love was in him the greatest that ever was , but with the everlasting flames of his God-head and Deity , with that fire from heaven which is a consuming fire ? He did the deed that will purge our Consciences from dead works . Act. 20.28 . Take heed unto your selves , and to the flock , over which the holy Ghost hath made you oversee●s , to feed the Church of G●d which he hath purchased with his precious blood : God hath purchased the Church with his own blood : Who 's blood ? Gods blood . The blood of God must be shed . He who thought it no robbery to be equal with God , must shed his own blood : As Zippora saith to Moses , A bloody husband hast thou been to me , Exod. 4.25 . So may Christ say to his Church , a bloody Spouse hast thou been to me , that my blood must be shed for thee : 1 Cor. 2.8 . Had they known , they would not have crucified the Lord of Glory , that is , they would not have crucified God. He that was crucified , was the glorious Lord God. Acts 3.15 . You denyed the holy one , and killed the Prince of life . Here 's the matter , unless the Prince of life had been killed , thou couldst not have life . This the Apostle sets down as the ground of all before ; he comes to the particularities of his humiliation : and sets down , who it was who was thus humbled : He whom the Heaven of Heavens could not contain , he must descend unto the lower-most parts of the earth : that 's a descent indeed : His Humiliation appears in this , that he who was thus high , became a man , and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the Cross. In this humiliation consider , I say , these two Points . 1. The person who was humbled . 2. The point of his humiliation . Some things hath regard to the whole course of his life , others to the conclusion or period of his life . All his life from his incarnation to his passion , was a continual thred of humiliation from his Cradle to his Cross , from his womb to his Tomb : so here is set down the humbled life of our blessed Saviour . For I would not have you think his humiliation consisted only in coming to the Cross , when they so mercilesly handled him : it cost him more then so : as sinners have the curse of God on them in their life , as well as in their death , so Christ must have a miserable life as well as an accursed death . Though the heat came at the end of the Tragedy , yet his whole life was a continual suffering . Consider the degrees of it . 1. He made himself of no Reputation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he emptied himself : It was the second person in the Trinity that thus humbled and emptied himself , ( not in his divine nature , but his assumed , ) of all his transcendent endowments . Consider the particulars of it , he took on him the form of a servant ; Was not this a great humiliation ? That the second person in the Trinity should stoop so low as to take on him the nature of one who is not worth the looking on ? that he should take dust and ashes upon him . Psalm 113.5 , 6. Gods greatness is thus expressed , Who is like unto the Lord our God , who dwelleth on high , who humbleth himself to behold the things in heaven , and in the earth : What Humiliation is that ? compare these two humiliations together . It is but an humiliation to cast but his eye upon the heavens , to look upon the most glorious of all his works , to look upon the Angels but what is man that thou so regardest him ? that thou shouldst not only look upon him , but take him up , & make him an inmate under thine own roof ? this is a greater abasement , but here 's a further degree , Christ during the time of his pilgrimage was content to deprive himself of his Glory , that he now enjoyes , by reason of his Hypostatical Union with the God-head , he deserves all honor and glory , When he brought his first begotten into the world , he saith , And let all the Angels worship him . Heb. 1.6 . Every knee bows to him that is thus highly exalted . We see Christ crowned with glory and honor , all Dominion and Power being made subject unto him , yet he for thirty three years and an half was content to be exiled from his Fathers court . John 17.5 . Glorifie thou me with the glory I had with thee before the world was ; which is expounded in the Proverbs , where the Wisdome of God was shewn before the world was framed . Prov. 8.30 . Then I was by him as one brought up with him , and I was dayly his delight , rejoycing always before him ; this was the work before the foundation of the world which God was doing , the Father was glorifying the Son , and the Son was glorifying the Father . The Father took infinite delight in the Son , and the Son took infinite delight in the Father , and the Holy Ghost in them both . To be deprived of such a sight , and such a glory as this , and for thy sake to be banisht from that high Court ; where not to enjoy that fulness of joy , was an emptying of himself : yet all this he did for thee . 2. He minded not his own things , if he had , he might have presently sat at Gods right hand , where is fulness of joy for evermore : but his bowels yearned on us , and took upon him the form of a servant , and was found in shape of a man , that is , as an ordinary man : We know what the nature of servitude is . Every man naturally desires liberty , but Christ that he might make thee free , was content to be bound as an Apprentice , and endure a servile estate . Christ both in respect of God and man took on him the form of a servant . 1. For him to be Gods servant was an Humiliation , though for us it be the greatest honour to be Gods servants . Saint Paul makes it his prime Epithite , Paul a servant of Jesus Christ. And David calls himself the servant of the Lord , O Lord I am thy servant , truly I am thy servant . But it was an Humiliation for Christ to become Gods servant . For him who thought it no robbery to be equal with God to become Gods servant , and to take a nature on him , that he might say , My Father is greater then I ; behold my Father and I were one , but now taking on me a humane nature , I am made inferior to my Father , I am become his servant : Behold my servant in whom I am well pleased ; Isa. 53. By his knowledge shall my righteous servant justifie many : there is much difference in servants . A free servant & a bond servant . A very bond-man doth Christ make himself , being man , and accounts it as great honour as may be , not only to be his Fathers servant , but his bond-man . Can I shew that there is any such humiliation as this ? Look on Heb. 10.5 . Sacrifice and burnt offerings thou wouldst not , but a body hast thou prepared me , these words have relation to that of the Psalmist , Psalm 40.6 . Sacrifice and burnt offerings thou didst not desire , but mine ears hast thou opened ; it is in the margent , mine-ears hast thou digged , or hast thou bored . The boring of the ear was an expression of everlasting servitude . Another servant that had not yet his ear bor'd , might be free at the year of Redemption , at the seventh year : but if not , his ear was bored that he might be a servant for ever according to that , Exod. . 21.4 . He that loved his service so well as to have his ear bored , is a servant for evermore . Mine ear Lord hast thou bored , I will be thy servant for ever . Christ took on him the form of such a servant ; nay , Christ was more then an ordinary slave : he was one b●und to an everlasting slavery , for he was the Son of an hand-maid : Now the Children of an hand-maid w●re not to go forth at the year of Jubilee . Exod. 21. The wife and her Children shall be her Masters , and he shall go out by himself : meaning thus , he that was the son of an hand-maid , must be bound . Partus sequiter ventrem . Now that Christ was the son of an hand-maid , we have Maries own confession , Behold th● hand-maid of the Lord , and he hath looked upon the low estate of his hand-maid , Luke 1. Hence David saith , Psal. 116.16 . O Lord I am thy servant , and the son of thine hand-maid : I am not only thy servant , but thy bond-servant : I am he who was born in thy house : and out of thy house I will never go . Thus is Christ a servant in respect of God. But it is not only thus , he is not only a servant in regard of God , but he took on him the form of a servant in respect of men too . Look what relations are between men that have superiority , and Subjects , Christ , who was born a free child , yet made himself a servant unto man : he had a reputed father , but a true , and a natural mother : from the twelft year of his age till the thirtieth , he went with them , and was subject unto them , Luke 2.51 . No Apprentice was more subject to his Master in his Trade , then he was to his reputed father ; he kept him close unto his Trade . Look on him out of the family , in the Common-wealth : He paid Tribute . He might stand upon his priviledge : Of whom do the Kings of the earth exact Tribute ? &c. they answer , Of strangers : Then are the Children free . If the son of a temporary Prince be free , how much more shall the Son of God be free ? But yet it behoves us to fulfill all righteousness . He would be a subject unto Caesar , and in recognition of his subjection he would pay Tribute , though he fetched it out of the fishes belly . Hence the Apostle tells us , Rom. 13. For this cause you pay Tribute to testifie your subjection . Neither was Christ only a servant to them who were in some Authority , but generally among men he was in the state of a servant . Mat. 20.28 . The son of man came not to be ministred unto , but to minister , and to give his life a ransom for many . Not to be a Master to command , and have others to attend him ; but he came to be a servant ; see in what esteem he was had . We account a servant in the next degree unto a beast ; for liberty is that whereby a man bre●●hs , and a man were better be dead , then have his liberty took from him ; and so Christ was not only a bond-man in regard of h●s Father , but in regard of men . In the estimation of men he was vilified for a bond-man : and that will appear by the price for which he was sold. It was thirty pieces of silver . To consider what the price was , is a considerable part of his passion . There is a Prophesie cited out of Jeremy in your books , but it is Zachary , though I have seen some copies which mentioned neither , but only , according to the words of the Prophet , it is Zach. 11.13 . Cast it unto the potter , a goodly price that I was prized at of them . He speaks it with disdain , And I took the thirty pieces of silver , and cast them to the potter in the house of the Lord. Exod. 21.32 . There is a place parallel to it , which will expound it clearly , If an Ox shall push a man-servant , or a maid-servant that he die , the Owner of the Ox shall give to the Master of the servant thirty shekels , and the Ox shall be stoned . It was the very price that was paid for a slave : Thirty shekels , which is 3 l. 15 s. in our money . A base estimation they had of Christ , as if he were a bond-man ; the same price that was given for a slave that was killed by an Ox , for this same price was he sold. In the second book of Josephus , cap. 12. When Ptolomaeus Philadelphus would redeem all the Jews which were bond-men : It s set down what he paid for a slave . There is set down a great summ of money , and the number of the (x) slaves : Here stands the valuation , divide the number of Drachms by the number of slaves , and you shall (z) find the quotient for every man 120 drachms ; four Drachms make a shekel , thirty shekels was the ordinary rate cryed in the Market for the price of a bond-man . Thus Christ took on him the form of a bond-man , not only Gods bond-man , but in the estimation of men so despicable , that they valued him at no higher rate then thirty pieces of silver . This is but the beginning and entrance on Christs humiliation , to be made in the similitude of sinfull flesh , and in the verity of true flesh . Christ had all infirmities , as weariness , hunger , thirst , which follow a sinfull man , which were not sinfull : such a nature he took upon him , and then he became obedient both by active and passive obedience . That which remains of the pains of his life to the passage of his dolefull death , we will speak of the next time . FINIS . PHIL. 2.8 . And being found in fashion as a man , he humbled himself , and became obedient unto the death , even the death of the Cross. IN these words , and those that went before , you see there is delivered unto us the point of the humiliation of the Son of God. It stands in this . 1. That he took upon him the form of a servant , and was made in the likeness of man. God the Son , the second person in the Trinity did assume our dust and ashes , unto the Unity of his own sacred person . 2. This humane nature being thus assumed , he was content to deprive himself a long time of that beatifical vision , which he might have still enjoyed , & in that time was as obedient , as the meanest and poorest servant of his Father . Nor was he only actively , but passively obedient ; He was obedient unto the death : he was content to lay down his life for our Redemption . And it was not every death that would serve the turn , but it must be the death of the Cross , the most accursed , shamefull and painfull death , that death which was most suitable , and best able to answer the wrath of God. First , He humbled himself by taking our nature upon him : He that thought it no robbery to be equal with God , took upon him the form of a man. If it were an abasement for God to look upon heaven the most glorious of his works , how much more to take upon him a clod , or peice of this earth , and unite it to his own sacred person for ever . This was a descending indeed , he descended first that he might ascend . Eph. 4.9 . Now that he ascended , what is it , but that he descended first into the lower parts of the earth ? That is , he descended into the womb of the Virgin ; and it was a great abasement indeed for him thus to descend : Wherefore the Psalmist speaking of the wonderfull framing of the Babe in the womb , saith , Psalm , 139.15 . My substance was not hid from thee , when I was made in secret , and curiously wrought in the lowest parts of the earth . So that we see God descended into the lowermost parts of the earth , and there was he fashioned . A great humiliation it was for him to be thus inclosed . Thus did he humble himself in taking our nature . Had he taken the form of a King upon him , it h●d been a great humiliation ; how much more , when he took on him the form of a servant ? He came not in state to be ministred unto , but to minister , as we shewed the last day . Nor was he only his Fathers servant , but a servant of servants , and therein underwent Canaans curse : A servant of servants shalt thou be . Our Saviour became such a servant . He which was the Author of freedom . John 8.26 . If the Son make you free , then are you free indeed . He , I say , who was the Kings son and so the most free , the Author of it to all that enjoy any spiritual freedom , became a servant , that we which were servants might be made free . But besides this , it s added here , that he humbled himself . Having taken on him the form of a servant , he humbled himself . Where we may observe what made the suffering of our Saviour so meritorious : It was because it was active , free and voluntary . Our Passions are contrary to our Will : We are drawn to it , as it is said of Peter , When thou art old , they shall lead thee whether thou wouldst not , John 21.18 . Peter dyed the same death our Saviour did , according to the external Passion : but they led him whether he would not . Our Saviour was an Actor in it ; Humbled himself . A bare suffering God regards not so much , but when it is done willingly , and in obedience to God. And as he was obedient in his death , so also in his other passions . In the Gospel , according to St. John , whereas the Text reads , he was troubled ; the marginal note hath it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he troubled himself : he was the Author of his own sufferings , John 10.17 . He was not humbled as a meer patient ; but he humbled himself , and so it is said in Scripture oft , He gave himself for us , and in all his passive obedience he had an eye to do the Will of God. The merit of his passive obedience ariseth from a mixture with his active . This was a great part of his Priest-hood , his humbling . And how doth he take his Priest-hood upon him ? it was by his Fathers call . He was cal'd unto it as was Aaron . Heb. 5.4 . No man , saith the Apostle , taketh this honor upon him , but he that is called . Now Christ being called to it , he did it to follow his call . And thus he did it actively : it was not a bare suffering as those in hell suffer , but according to his Fathers call . Observe , Heb. 10.9 . That place taken out of the Psalm , I am come to do thy Will O God , &c. What , was it only in his active obedience ? No , it was thy Will that he should suffer : as the words following in the tenth verse import , By the which Will we are sanctified , and by the body of Jesus Christ once offered : so that Christ offered up himself to do his Fathers Will , so that his passive obedience was in his active . So John 10.17 . Therefore doth my Father love me , because I lay down my life , that I may take it up again ; no man taketh it from me , but I lay it down . Our Saviour when he laid down his life , put it off , as a man that puts off his cloak , and layes it from him . They wondred that he was dead so soon , it was because himself laid down his life . His soul then was not drag'd or forced out of his body . It was not only passive , but active obedience . No man taketh it from me ; I have power to lay it down , and I have power to take it up . This had I from my Father . They are grosly deceived then , that say Christs active obedience was not free and voluntary , because he was commanded : for as well may they say , his passive is not voluntary , and so not meritorious , because it likewise was commanded , which none can deny . Thus Christs offering was a free-will offering , though it was a most bitter one ; yet this being a part of his Fathers Will , he went as voluntarily to the pains of the Cross , as thou dost to thy dinner when thou art throughly hungry . For his meat and his drink was to do his Fathers Will , Jo. 4.34 . And this makes it of such worth and efficacy , that he did it willingly : See it in the type that went before him , in Isaac ; Isaac was grown up , he was no Babe , he was able to carry wood enough to burn himself when he went to be sacrificed , and therefore sure he had strength ; if Isaac had pleased , he might have ran away from the old man his Father ; yet he suffers himself to be bound , and to be laid upon the wood ; a true type of our Saviour , his also was a free-will offering , and so a sweet smelling sacrifice unto God. It being the highest active obedience , it presently pacifieth the wrath of his Father . He humbled himself , and became obedient . This obedience of our Saviour is the matter and ground of our Justification . Rom. 5.18 . As by the offence of one , Judgement came on all unto condemnation ; so by the righteousness of one , the free-gift came on all to Justification of life . By the obedience of this blessed Saviour many are made righteous ; so that now our Saviours obedience followeth next . Now this obedience is double . Active or Passive . 1. Active , And this was that whereby he did all the Will of his Father . The reason why he came into the world , if we look the place before alledged , will appear , Heb. 10.5 . Wherefore when he cometh into the world , he saith , Sacrifice and burnt-offering thou wouldst not have , but a body hast thou prepared me . In burnt offerings and Sacrifice for sin thou hast no pleasure , then said I , Behold I come , in the volum● of thy book it is written of me that I should do thy Will , O God. When he cometh into the world , saith he , Lo , I come , For what ? to do thy Will , O God. The reason why he came into the world , was , that he might be obedient unto his Father . Thus it behoveth us ( saith he to John ) to fulfill all Righteousness . John wondred that he that was pure and spotless , should come to him to be baptized . He knew Baptism presupposed some sin or blot , some stain or corruption to be washed off , and therefore it s said . Mark 1.5 . That there came unto him all the Land of Judea to be baptized , confessing their sins . And sure if one should come to John , and say , he had no sin , and yet desired to have been baptized by him , he had no right to Baptism : yet our Saviour saith , Let alone , let it be so , that we may fulfill all Righteousness . I have no need indeed in regard of my self : but I have taken upon me the form of a servant , and therefore what the lowest of them must do , that must I do : therefore was I circumcised , and therefore am I baptized . I came not to destroy the Law , but to fulfill it . And he fulfilled it to the utmost , both in his active and passive obedience . Now for his active Obedience , it had a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or consummatum est . First , For his active Obedience in the whole course of his life . I have glorified thy name , and finished the work that thou gavest me to do . Would you know what it is to glorifie God in this world ? It is to finish the work which he giveth us to do . Art thou a Minister ? if thou wouldst glorifie God , finish the work he gave thee to do ; then mayst thou say , Glorifie thou me with thy Glory , &c. But now Christs work was not ●ll ended when he said , he had finished it ; the greatest part was behind , to wit , his Passive obedience : All the works of his life were done ; of which actions , there Christ is to be understood : but then cometh his Passion , and that being finished , there is something to do yet after that : for he was to rise again to our Justification : but for the oblation of the sacrifice it was fully finished . If we look upon our blessed Saviour in the whole course of his life . For , 1. Though he lived in a whole world of sin , yet he was free from all manner of sin . 2. He was inriched with all manner of good works , graces and vertue . Chrst had both of these . He was free from any spot of sin , though in the midst of a wicked world : and there was nothing in him which could expose him to any temptations . He was continually assaulted , and yet he was spotless . The Prince of the world came , and yet he found nothing in him . Satan could find nothing in him whereon to fasten any temptation . Such a Priest it became us to have , who was holy and harmless . Heb. 7.16 . Vndefiled , separate from Sinners . There is the purity of his nature , he is holy , and in his carriage , harmless ; he did no man hurt· Undefiled , a pure , and innocent Lamb , a lamb without blemish , separate from sinners , and could not contract any guilt of sin . Though he conversed with Publicans and sinners at the Table , yet they could not infect him . He knew no sin , neither was there guil● found in him , 1 Pet. 1.19 . Therefore we see when it comes to the point that the Devil would tempt him , yet he himself must needs say , What have I to do with thee thou holy one of God ? He is forced to acknowledge him to be so . And so if we look on the place , where he saith , I do the Will of my Father alwayes , there likwise he shews himself the holy one of God. In a word , as he was thus obedient unto God , so was he subject to men too ; to his Father in the family , and to Caesar in the Common-wealth : As he t●ught , he did : subjection towards Governors was his Doctrine , & rather then he would not pay Tribute , he would have it out of the fishes belly : To shew a Recognition of his subjection unto higher powers , the text tels us , He went about doing good . This man , say they , hath done all things well : and at the last cast , when all the quarrels and Accusations were brought against him , they could bring nothing that could hold water : that he could boldly challenge them all , as it were , Which of you can accuse me of sin ? You that pick so many holes in my coat , come forth , spare me not , accuse me ; yet at the last he is accounted a just man. Judas himself could acknowledge him to be blameless , and that he had sinned in betraying his innocent blood . Pilates wife could say to her husband , Have thou nothing to do with that just man : and Pilate himself washed his hands , and would be free from the blood of that innocent person . The thief crucified with him , acquits him ; his whole life was a perfect obedience to the Law of God. Christ is the end of the Law that the Righteousness of the Law might be fulfilled in us , not by us , we are not able to fulfill the Law : but in us , Christ did it for us ; and the Father is better pleased with the thirty three years hearty obedience of his Son , then if Adam , and all his posterity had been obedient throughout the whole course of the world ; So acceptable was this obedience to God. And thus much of his active Obedience . 2. Now for his passive obedience , his suffering . If our Saviour will be a sacrifice , he must be used like one ; he must be slain , if he will make satisfaction to his Father for us . He must for our eating sower grapes , have his own teeth set on edge . Consider his humiliation both in life and death ; if we look on the service of Jacob , under his Uncle Lakan , his service was an hard service , twice se●en years did he serve the drought consumed him by day , and the frost by night , and the sleep depar●ed from his eyes ; twenty years hard service ; fo●rteen y●ars for his two wives , and six years for his cattle , G●n . 31.41 . Our Saviour spent thirty three years in ●is hard s●rvice ; and full oft did the sleep depart from his eyes . When Israel came to appear before P●a●ao● ; My dayes , s●ith he , have been 130 years : few and e●il have the days of thy servant been . The true Israelite might say more . Jacobs days were few , but as few as they were , they were 130 years ; but if we look upon our Saviours dayes , they were scarce a quarter so many . And th●t is a part of our Saviours humiliation , that he was cut off in the mid●l of his dayes . If we look into the Psalm , we shall find it a curse on the bloody and deceitfull man , that he shall not li●e out half his dayes . The livelie part of a mans age , ( from Moses his time to this day , in that Psalm of Moses , Psalm 90. ) is ●hreescore years and ten ; half this is thirty five years ; and our Saviour is taken off before this thirty five is expired . He was to take on him all the curses due to sinners , to the bloody and deceitfull man : he is cut off and cropt off in the midst of his vigour : he that is that Melchisedeck , ●hat hath nei●her beginning , nor end of days , was cut off as a branch , lopt off as a ●wig from the land of the li●ing , I●a . 53. He 's ●ul'd cut , so his days were few , far fewer th●n Jacobs : he was not suffered to live out half his days : yet if we look upon his days they were evil too : evil enough as few as they were : full of trouble , and full of misery : from his first coming into the world to his last going out . 1. When he did descend into the lowermost part of the earth , He was nine moneths in the womb of his mother : and if we take the opinion of the Schoolmen , he had his full understanding and Judgement all that time , the free use of sense and reason , though I do not aver it to be a truth ; only I say , if it be so , it makes his humiliation insupportable . What an extream burthen would it be to us to be so long in the womb , and in ripe understanding ? therefore there was somewhat in that : But now : 2. Look at his coming forth into the world : though his mother were in her own City , yet he was so despicable , that there was not room for them in the Inn. Our Saviour , that should , one would think , have been brought into a stately Palace , was fain to have his lodging among the beasts , and a Cratch for his Cradle . The wise men when they came to worship him , found him in no better case : and what a disgrace was it , instead of a Palace , the Kings of the East should find our Saviour in a Cratch . 3. And now when eight days are over , he must have his skin cut off , he must be circumcised , and give the first payment or earnest of his blood . How painfull and irksom a thing Circumcision was , appears by that story in Gen. 34 where the sons of Jacob offering the Shechemites the condition of Circumcision , and they accepting it , it was so troublesome a thing , that by reason of their soreness and weakness by it , two of the sons of Jacob , Simeon and Le●i , slew a whole City . The pain was so great that they could not manage their weapons , therefore two men slew thousands of them . Our blessed Saviour was thus served , when the eight dayes were over he was thus made sore , and this was the first effusion of his blood . 4. After the eight days are over , then come the forty days , and then he must be carried a long journey to be offered up to the Lord , and his mother , as if she had brought an unclean and impure thing into the world , must be cleansed and purified . And then she came to offer a sacrifice according to the Law of the Lord. Luke 2.24 . A pair of turtle doves or two young Pigeons : But was this the Law ? it were good if the Law were looked into . See Levit. 12.8 . The Law is this , She shall bring a Lamb , or if she be not able to bring a Lamb , then two Turtles , or two young Pigeons . If she be not able ; but the margent hath it , If her hand cannot reach to a Lamb , if she be so poor that she cannot offer a Lamb. As if the Text should have said , Alas poor woman , poor Lady , all she had was not able to reach to a Lamb , so poor was she : Doubtless her heart was as large as anothers but she was not able to offer a Lamb , and is therefore content with two Turtles . 5. Hence we may conceive in what state our Saviour lived till he came into the Ministry : questionless in a poor house : and he made many a hungry m●al , when his mother was not worth a Lamb. All that they had , must be by hard labor . 6. Now our Saviour , notwithstanding after he had travelled that weary journey to Jerusalem , must return again , and be subject to his Parents : but how ? even as a servant in his Trade . They had not bread to spare , but what was gotten by hard laborious work . At his Fathers Trade , I say , for so it s said of him , Is not this the Carpenter ? It s put in the nominative case , The Carpenter . Mark 6. And whereas this is cast as a curse on our first parents , and their seed . Gen. 3.49 . That in the sweat of their brows they should eat their bread . Our Saviour must undergo this curse too : he must work hard for his living : with his own hands he must get a living for himself , and his poor mother by a laborious Trade . No wonder if he went many a morning without his break-fast , and made many a hungry meal , that lived in so poor a house , and by so poor a Trade . 7. If we come now to the time he lived after he came from his Father and Mother , that same three years when he shewed himself more publickly in the world , and you shall find him subject to those dangers , di●ficulties and distresses which accompany evil dayes . He was a Pilgrim , and had no abode . The Foxes ha●e holes , and the birds of the air , nests , but the Son of man had not where to lay his head . He was a diligent Preacher of the Gospel , although he had neither Prebend , nor Parsonage ; he had nothing of his own , but was relieved often by the Charity of certain devout and religious women . 2. Besides all the reproaches that could be cast on a man , were laid on him ; This man is a Wine-bibber , and a Glutton ; a friend of Publicans and sinners . And again , Do we not say , well , thou art a Samaritan , that is , a Heretick ? He was a caster out of Devils ; and therein they denyed not , but he did good , but see the villany of it : he was a good witch , as we call them , and though he did good , yet it was by the help of Belze●ub : when he drew near his death ; see Mark 12. the Text saith , They accuse him of many things . Few things are expressed , yet a great many comprehended in these words : those that are expressed , are hainous and notorious crimes . First , Against the first Table , they accuse him of Blasphemy , and therefore condemn him in the Ecclesiastical Court : Do you hear his Blasphemy ? say they . Then against the second Table , they post him to the civil Court , and there they lay to his charge high Treason against Caesar : for he , say they , That maketh himself a King , is an enemy unto Caesar ; and yet the innocent Lamb for all this opened not his mouth . Insomuch that Pilate wondred he spake not a word in his own defence ; and the reason was , because he came to suffer , and to have all these slanders and reproaches put upon him , not to excuse himself . 3. He led a life subject to dangers , when he went amongst his own people , to preach the acceptable year of the Lord , they bring him upon an high hill , to the brow thereof , with a purpose to cast him down , and break his neck . Others threaten to kill him too . The Devil here follows him with temptations , even to Idolatry it self . Ma● . 4.6 . The Devil himself tempts him forty days , and then left him : not as if he would return and tempt him no more , but as St. Luke renders it , The Devil left him for a season , Luke 4. not as if he intended to leave him quite , but to come and try him again . The Scribes and Pharisees they tempt him too , and prove him with hard questions , which if he could not answer , they would proclaim him an insufficient man , and all the people would have laugh'd him to scorn . Nor was this all his Ministry . All his life was as it were paved with temptations , every step was as it were a gin and trap to ensnare him . 4. Add to all this , that he was not like us , He knew when , and by what death he should die : He knew in all the time of his suffering what he should suffer , and what should come upon him at his death . If any of us should know that he must die a cursed , shamefull , and painfull death , and knew when it should be , it would marr all our mirth , and put us to our dumps in the midst of our jollity . Our Saviour in the midst of all his joy on earth , saith , I have a Baptism to be baptized with : he knew the cruel death which he should suffer on the Cross. And how is he pained , till it be accomplished . The pains of it run through all his life , and might well make his whole life uncomfortable unto him . In the twelft of John 23. a little before the Passover , saith he , The hour is come that the Son of man shall be glorified : and then verse 27. Now is my soul troubled , and what shall I say ? Father , save me from this hour . When the time was drawing nigh , some five or six days before , the consideration of it troubled him , though he knew he should be glorified , yet the fright of it enwrapt him with fear . Now is my soul troubled ; what shall I say , Father , save me from this hour . Such a kind of life did our Saviour lead : few but evil were his dayes . As evil as few , he had no comfort in them . Come we now to the point of his death , the last thing ; and those things that did touch him therein , are the Curse , Shame , and pain of it . If there were any death more accursed , he must die that death : If any death more shamefull , or more painfull then other , he must die that . All these do concur in the death of our Saviour which he suffered , in that death of the Cross. It was the most accursed , most shamefull , and most painfull death as could be devised . First , For the Accursedness of it , there was no death that had a more peculiar curse on it then this . Howsoever all deaths are accursed when they light on one that is without Christ ; but this death had a legal Curse : for as there was a legal uncleanness , so there was a legal Curse , and this was the curse annexed to the Cross ; a type of that real Curse . Now the type of a real Curse , Was hanging on the tree : Thou shalt bury him that day , for he that is ha●ged on a tree is accursed by God , Deut. 21.23 . so the Son of God was made a Curse for us , alluding unto this , Galat. And here we see the blessed Son of God , he in whom all the Nations of the earth are blessed : the fountain of all blessedness : We see him stand in so cursed a condition , to be made as it were as an Anathema , the highest degree of cursing that may be . Secondly , Consider the shame of it there is a place in the best of Orators that expresses the destableness and shame of this death of the Cross. Facinus , &c. see what a gradation there is , it is hardly to be expressed in English. It s a great fault to bind a Citizen of Rome and a Gentleman , what is it to beat him ? what to crucifie him ? His Eloquence failed him there , as being not able to express the detestableness of it , and therefore the chief Captain was afraid that he had bound Paul , after he had heard he was a free-man of Rome , but then it s worse to beat him ; but what was it to crucifie him ? Our blessed Saviour went through all these indignities . First they come against him with swords and with staves , as against a thief . They sold him for a base price . They beat him with rods , pricked him , and after all , they crucified him . Consider then the shame of it : he that was to be crucified , was stripped naked , as naked as ever he came out of his mothers womb : However the Painters may lie in it . And was not this a shame thus to be stripped before thousands ? Wherefore it was a custome among the Romans , that the greatest King , if he were baptized , was to be stripped naked , which they did as a memorial of the shame of our Saviour . So shamefull a thing it was that they thought him unworthy to suffer within the wals . Christ that he might sanctifie the people , suffered without the walls . Let us go with him out of the Camp bearing our reproach . He was as a man unfit to suffer within the walls . Pilate thought he would meet with them when they were so violent to have him crucified , and therefore he joynes Barabbas with him , the vilest thief in the Countrey , and a Murtherer : so that Peter cast this in their teeth , That they preferred a Murtherer before him . He was reckoned with the Transgressors , as it was prophesied of him before . Isa. 53. They crucifie him between two thieves , as if he had been the Captain of them . Thirdly , Consider the Pain of the Cross , whom God raised up , having loosed the sorrows of death : not meanìng there were sorrows that Christ endured after his death , but it s meant of the sorrows that accompanied his death . It was the most dolorous death that ever could be endured . We scarce know what Crucifying is . The Christian Emperors in honour of our Saviour banished that kind of suffering , that none after him might suffer it : but yet it is fit we should know what it was , since it was so terrible a thing . And here , as the Apostle said to the Galathians , Suppose you see Christ crucified before your face at present . The manner of it was thus . First there was a long beam , on which the party was to be stretched , and there was a cross-beam on which the hands were to be stretched : they pul'd them up upon the Cross before they fastened them ; they pul'd him to his utmost length . And this is that the Psalmist speaks of , Psal. 22.17 . You might tell all my bones . His ribs were so stretched , as that they even pierced the flesh : Conceive him now thus stretched with his hands and feet nailed to the wood : the stretching of Christ on the Cross , was such a thing as the working of the racke . Imagine him before your eyes thus represented . Your sins crucified him : being thus stretched upon the Cross to his full length , the hands and the feet were fastned and nailed to the wood . It s no smal torment to have the hands bored , especially if we behold the place , it was through the lower part of the hand where the veins and sinnews all met together : It 's a place that is full of sence , Consider withal the bigness of the nayles : Psal. 22. They have digged my hands to shew the bigness of the spikes : for the original beares it , They dig'd him . Beleeve not the paynters : Our Saviour had foure nayles : Not one through both feet as they describe it , but two through his hands , and two through his feet : And that you may the better comprehend it , you must know that toward the lower part of the cross , there went along a ledge or thre-shold whereto his feet were nayld , otherwise the flesh would have rent by reason of the nails , if hee had hung by the hands alone . Then comes the lifting up ; as the serpent was lift up , so must Christ be lift . As when a man is stretched to the full length , and should be with a girk put up ; it s like a strapado , as it were the unjoynting of a man ; and this is that the Psalmist speaks of , All my bones are out of joint . Consider withal the time how long it was . St. Mark saith , cap. 15.25 . It was the third hour , and they crucified him . In St. John it is the sixt hour , but the ancient and best Copies have the third hour , and so hath Nonus . The ninth hour he gave up the Ghost : so that it was six long hours by the clock that our Saviour did hang upon the Cross. And it was not with him as with other men , in whom extremity of pains disanul sense , and blunts pains , because they have not a perfect apprehension ; but Christ was in his perfect sense all the while . All that the Jews could do , could not take away his life from him , till he would himself : and therefore it is said in Mark , That immediately before he gave up the Ghost , that he cryed with a loud voice , whereas others are wont at that time to be so weak that they can scarce be heard to groan : but never was Christ stronger , nor never cryed louder , than when he gave up the Ghost , Marke 15.35 . this of it self made the Centurion assoon as he heard it , conclude , certainly this man was the Son of God. How doth he gather this from his crying ? thus ; For a man to be in his full strength , and cry out so strongly , and immediately to give up the Ghost , this is a great Miracle : Truly this man was the Son of God. This adds unto the greatness of his torment , that he had his full and perfect sense : that he was six full hours thus on the Rack , and the extremity of pain took not away his sense . He was as strong at the last , as at the first . These things seriously weighed , Oh! how do they aggravate the depth of his humiliation ? Seriously weigh them : they are miserable , and lamentable matters ; yet in these lie our comfort . Through these words is there a passage open for us into the Kingdom of Heaven : When he had overcome the terrors of death , he opened the Kingdom of Heaven to all Believers : these were now but the out-side of his sufferings which did belong to man for his sins . He suffered not only bodily sufferings , but sufferings in soul , and that he did in a most unknown and incomprehensible manner ; But now may some say , Object . Did Christ suffer the pains and torments of Hell ? Sol. No , He suffered those things that such an innocent Lamb might suffer , but he could not suffer the pains of Hell. The reason is , because , one thing which makes Hell to be Hell , is the gnawing worm of an accusing conscience . Now Christ had no such worm . He had so clear a conscience , as that he could not be stung with any such evil . Another great torment in Hell is Desperation , arising from the appprehension of the perpetuity of their torments , which makes them curse and blaspheme God , and carry an inexpressible hatred against him ; but Christ could not do so ; he could not hate God : God forbid that Christ should be lyable to these Passions . But it is certain God the Father made an immediate impression of pains upon his soul ; his soul did immediately suff●r : Look on him in the Garden , he was not yet touched , nor troubled by men , and yet he fell in a sweat : Consider the season of the year ; this was then when they that were within doors were glad to keep close by the fire , he thus did sweat in the garden , when others freez'd within ; this was much : but to sweat blood , thick blood , clotted , congealed blood ( for so the words will bear it ) not like that in his veins : and yet it came through his garments , and fell to the ground : this is a thing not to be comprehended . Our blessed Saviours encountring with his Father , he falls a trembling , & is overwhelmed as it were with the wrath , beseeching God intensively , saying Father , if it be possible let this cup pass from me ; thou mayst give free pardon : which affections in Christ are such a thing , as pussels us all : we must not say Christ did forget for what he came : but he did not remember : these words proceeded from the seat of passion , which while it is disturbed , reason suspends its Acts. Christ had Passions , though no impurity in them . As take a clean Vial full of pure water from the fountain , and shake it , it may be frothy , yet it will be clean water still . Christ did not forget only he had the suspension of his faculties for a time . As a man in a sleep thinks not what he is to do in the morning , and yet he is not said properly to forget . He cryed , My God , my God , why hast thou forsaken me ? He was contented to be forsaken for a time , that thou mighst not be forsaken everlastingly , and this was no faint prayer : if you read the place in the Psalm , He cryed out unto God : And Heb. 5.7 . It s said , Who in the days of his flesh when he had offered up prayers and supplications with strong cries and tears . He cryed to the Almighty : he made Gods own heart to pity : He would break , Isa. 53. yet his heart is repenting , and rolled together , so that he sent an Angel to support and comfort him . Psal. 27. those strong cries are expressed with a more forcible word , My God , my God , why hast thou forsaken me , why art thou so far from helping me , and from the words of my roaring ? Consider how it was with Christ before any earthly hand had touched him , when he beseeched God for his life : this shews the wonderfull suffering of Christ ; and for that point , Why hast thou forsaken me ? Consider it was not with Christ as with the Fathers , they suffered a great deal of punishment and taches , and would not be delivered , yet Christ was more couragious then they all . He had a spirit of fortitude , he was anointed above his fellows , & yet he quivers . Our Fathers cryed unto thee , they trusted in thee , and were not consumed ; they were delivered : but I am a worm , and no man. I can find no shadow of comfort . Lord , Why art thou so angry with me ? this speech came not from the upper part of the soul , the seat of reason , but from the lower part , the seat of Passion : My God , my God , these were not words of desperation . He held fast to God ; Why hast thou forsaken me ? these are words of sense : thus you see the price is paid , and what a bitter thing sin is . God will not suffer his Justice to be swallowed up by Mercy . It must be satisfied ; and our Saviovr , if he will be a Mediator , must make payment to the uttermost farthing : Consider what a time this was when our Saviour suffered : The Sun with-draws her beams , the earth shakes and trembles : What aileth thee , O thou Sun to be darkn●d , and thou earth to tremble ? was it not to shew his mourning for the death of its Maker ? The soul of Christ was dark within , and its fit that all the world should be hung in black for the death of the King of Kings . But mark , when he comes to deliver up his life , and to give up the Ghost , the vail of the Temple rent in twain , and that was the ninth hour ; which in the Acts is called the hour of prayer ; it was at three a Clock in the afternoon . Hence it is said , Let the lifting up of my hands be as the evening sacrifice . The Priest was killing the Lamb at that time , there was a vail that severed the Holy of Holies , it was between the place of oblations , nnd the Holy of holies , which signifies the Kingdom of Heaven . Assoon as Christ died , the vail rent , and Heaven was open , the Priest saw that which was before hidden . Our Saviour , saith the Apostle , entred through the vail of his flesh unto his Father , and fit it was , that the Vail should give place vvhen Christ comes to enter : But vvhat becomes of Christs foul novv ? his soul and body vvere pul'd assunder , and through the vail of his flesh , as it vvere vvith blood about his ears he entred the Holy of Holies unto God , saying , Lord , here am I in my blood ; and here is blood that speaks better things then the blood of Abel , that cries for vengeance , this for blessing and expiation of our sins . FINIS . JOHN 1.12 . But to as many as received him , to them gave he Power to become the sons of God , even to them that believe on his Name . HHaving heretofore declared unto you the wofull estate and condition wherein we stand by nature , I proceeded to the Remedy , that God of his infinite Mercy hath provided for the recovery of miserable sinners from the wrath to come . And therein I proposed two things , that our Saviour that was to advance us , and raise us out of this condition , when we had lost our selves in Adam ; We having eaten sowre grapes , he was to have his teeth set on edge ; we accounted him smitten of God , and buffeted ; but we had sinned , and he was beaten . That when the Lord in his wrath was ready to smite us , he underwent the dint of Gods sword , and stood betwixt the blow and us ; the blow lighted on him that was equal with God , and deserved not to be beaten . Awake O sword against my shepherd , and against the man that is my fellow . The sword was unwilling to strike him ; and thus being smitten he became a propitiation for our sins : The chastisement of our peace was on him . He offered himself a sacrifice : Here are two things considerable ; 1. How Christ was offered for us . 2. How he is offered to us . First , For us , and so he offered up himself a Sacrifice , a sweet smelling Sacrifice unto God. Mark the point is , he is not only the Sacrifice , but the Sacrificer . He offered up himself , saith the Apostle ; He was the Priest , and it was a part of Priest-hood to offer up himself . The Sacrifices in the old Law that typified him , were only sufferers . The poor beasts were only passive : but our Saviour he must be an Actor in the business . He was active in all that he suffered : He did it in obedience to his Fathers Will , yet he was an Agent in all his Passion . John 11.33 . He groaned in Spirit , and was troubled ; the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ( as it is in the Margent ) He troubled himself . With us in our Passions it is otherwise : we are meer sufferers . Our Saviour was a Conqueror over all his passions , and therefore unless he would trouble himself , none else could trouble him : unless he vvould lay down his life , none could take it from him ; unless he vvould give his cheek to be smitten , the Jews had no power to smite it . Isa. 50.6 . I gave my back to the Smiters , and my cheek to them that pluckt off the hair , and hid not my face from shame and spitting . In all these we should consider our Saviour , not as a Sacrifice only , but a sacrificer also ; an Actor in all this business : their wicked hands were not more ready to smite , then he was to give his face to be smitten , and all to shevv that it was a voluntary Sacrifice . He did all himself ; He humbled himself unto the death . And now by all this we see what we have gotten : vve have gotten a Remedy and satisfaction for our sins . That precious blood of that immaculate Lamb takes avvay the sins of the world , because it is the Lamb of God , under which else the World vvould have eternally groaned . Object . But doth this Lamb of God take away all the sins of the world ? Sol. It doth not actually take avvay all the sins of the vvorld , but virtually , It hath povver to do it , if it be rightly applyed , the Sacrifice hath such vertue in it , that if all the World vvovld take it , and apply it , it vvould satisfie for the sins of the vvhole World : but it is here , as with medicines , they do not help , being prepared , but being applyed ; Rhubarb purgeth choller , yet not unless applyed , &c. Exod. 39.38 . there is mention made of a Golden Altar . Christ is this Golden Altar , to shew that his blood is most precious : We are not redeemed with silver and gold , but with the precious blood of Jesus Christ. He is that golden Altar mentioned in the Revelation , vvhich stands before the Throne . He was likevvise to be a brazen Altar ; for so much vvas to be put upon him , that unless he vvere of brass , and had infinite strength , he vvould have sunk under the burthen . Its Jobs Metaphor : Job in his passion saith , Is my strength the strength of stones ? or is my flesh brass ? Job 6.12 . If Christs flesh had not been brass : if he had not been this brazen Altar , he could never have gone through these : now he is prepared for us a sacrifice for sin . Rom. 8.3 . For what the Law could not do , in that it was weak through the flesh , God sending his own Son in the likeness of sinful flesh , and for sin , ( for sin ) make a stop there , condemned sin in the flesh . This same ( for sin ) hath not reference to ( condemned ) To condemn sin for sin is not good sence ; but the words depend on this ( God sent his Son ) that is , God sent his Son to be a Sacrifice for sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the word is translated . Heb. 10.6 . a sacrifice for sin . It was impossible the Law should save us : not because of any transgression , or failing in the Law , but because our weakness is such , as that we could not perform the conditions : therefore God was not tyed to Promises ; by reason then of the weakness of our flesh , rather then we should perish , God sent his own Son in the likeness of sinful flesh , & in that flesh of his , condemned all our sins ; we need not look that sin should be condemned in us , when he bare our sins on the tree , then were our sins condemned ; therefore it s said , Isa. 53. When he had made his soul an offering for sin : that is in the Original ( when he had made his soul , sin ) then he saw his seed , Isa. 57. We come now to the second thing , if Christ be offered for us , yet unless he offer himself to us : unless any man may have interest in him , it s nothing worth . Here then stands the Mystery of the Gospel , Christ when he comes to offer himself to us , he finds not a whit in us that is to be respected ; nothing . And that is the ground of all disturbance to ignorant consciences ; for there is naturally in men pride and ignorance , they think they may not meddle with Christ , with Gods Mercy ; unless they bring something , unless they have something of their own to lay down . This is to buy Christ , to barter betwixt Christ and the soul : but salvation is a free gift of God. As the Apostle speaks , Christ is freely given unto thee , when thou hadst nothing of worth in thee . Faith when it comes , empties thee of all that is in thee : To whom be the Gospel preached ? to the dead . Now before Christ quicken thee , thou art stark dead , rotting in thy sins . Here 's the point then , when there is no manner of goodness in thee in the world . In me , saith St. Paul , that is , in my flesh there is no good thing . When I have been the most outragious sinner , I may lay hold on Christ. Christ comes and offers himself to thee . Now when Christ offers , the other part of the relation holds , we may take . We have an interest to accept what he proffers . Consider it by an example : If one give me a million , and I receive it not , I am never the richer : and so if God offer me his Son , and with him all things , I am nothing the better , if I receive him not . That he is born and given , what 's that to us ? unless we can say , To us a child is born , to us a Son is given , Isa. 9.6 . Faith comes with a naked hand to receive that which is given ; we must empty our selves of what is in us . Consider thy estate , the Lord sets down how it is with us , when he comes to look upon us . Ezek. 16.6 . And when I passed by thee , and saw thee polluted in thy blood , I said unto thee , when thou wert in thy blood , live . Why is this set down ? It s to shew how God finds nothing in us when he comes to shew Mercy . He finds nothing in us that is lovely ; when he comes to bestow his Son upon us . For it s said , Rev. 1.5 , That Christ loved us , and washed us from our sins in his own blood . He doth first cast his love upon us when we are unwasht , as I may say unwasht and unblest : When no eye pittied thee , and thou wast cast out in the open field ; when thou wast in thy blood , I said unto thee , live ; when he comes to m●king up of the match , verse 9. Then I washed thee with water , yea , I throughly washed away thy blood from thee , and I anointed thee with oyl : I clothed thee also with embroydered work , and shod thee with badgers skins , &c. that is , when Christ comes to cast his affections on us , and to wed us unto himself , he finds us polluted , not with a rag on us . Full of filth , just nothing have we , he takes us with nothing ; nay , vve are vvorse then nothing : so that here is the point , what ground is there vvhereby a man that is dead , and hath no goodness in him , ( make him as ill as can be imagined , ) what ground hath he to receive Christ ? Yes , To as many as received him , to them he gave the power to become the sons of God. First , The receiving of Christ , and then comes Believing . It is the receiving of this gift , that is the means vvhereby Christ is offered to us . The Apostle joyning the first and second Adam together , makes the benefit vve have by the second to lie in the point of receiving . Rom. 5. Object . If it be a free gift why is faith required ? Sol. Because faith takes away nothing from the gift . If a man give a begger an Alms , and he reach out his hand to receive it , his reaching out the hand makes the gift never the lesse , because the hand is not a worker , but an instrument in receiving the free gift . Rom. 5.15 . If through the offence of one many be dead , much more the grace of God , and the gift by grace hath abounded unto many in Jesus Christ. And verse 17. If by one mans offence death raigned by one , much more they that receive abundance of grace shall raign in life by one Jesus Christ : here 's the point then , God is well-pleased , and therefore sends to us . Wilt thou have my Son ? with him thou shalt have abundance of Grace , and everlasting life , and my love too . There 's no Creature in this place , but this shall be made good unto , if he can find in his heart to take Christ ; thou shalt have a warrant to receive him . Now to receive Christ , is to believe in his name , and to draw near unto him ( The word Recei●ing ) is a t●king vvith the hand with free entertainment ; as verse 11. immediately before the Text. Its not so properly Receiving as Entertaining . He came to his own , and his ovvn received him not ; they vvere like the foolish Gaderens , that prefer'd their pigs before Christ ; they would rather have his room then his company : and so when Christ comes , and thou hadst rather be a free-man , as thou thinkest , and wilt not have him to raign over thee , then thy case is lamentable : Then self-will , self-have . The only point is , whether we come to Christ , or he come to us , there is a drawing near . If thou comest to Christ he will not put thee back ; if Christ come to thee by any good motion , if thou shut not the door against him , thou shalt not miss him . Rev. 3.20 . Behold I stand at the door and knock , If any man here my voice , and open the door , I will come in unto him , and sup with him , and he with me . The Lord by the knock of his mouth , by the sword that comes out of his mouth , would fain come in , and be familiar with thee , and be friends with thee . If thou wilt not let him in , is it not good reason that ( as in the Canticles ) he with-draw himself ? If he see thy sins , and would fain come in , what an encouragement hast thou to open ? John 6.37 . He that cometh unto me , I will in no wise cast out . Canst thou have a better word from thy Prince then this ? When he holdeth out his golden Scepter , if thou takest hold on it , thou art safe , otherwise thou art a dead man : thou canst not have a greater security , all the point is , Faith is a drawing near unto Christ , and Unbelief is a going from him . The Gospel is preached to those that are a far off , and to those that are near . Eph. 2.17 . He came and preached peace to you that are a far off , and to them that are nigh . Who were they that were a far off ? they were those that had uncircumcision in the flesh , without Christ , Aliens to the Common-wealth of Israel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that had no hope ; to these Christ came , these that were a far off , by faith drew near : that expression is a singular one . Heb. 10.38 . Now the just shall live by faith ; What is that ? but if any man draw back , that is , if any man be an Unbeliever , my soul shall have no pleasure in him . Faith makes a man come , & draw near to Christ. It s a shamefast bashfulness that makes a man draw back ; its unbelief , if any draw back , and to believe is to go on with boldness ; We are not of them which draw back unto perdition , but of them , &c. What an excellent encouragement is this , to come with boldness unto the Throne of Grace ▪ that we may find help in time of need ? So that now let thy estate be what it will : if thou wilt not hold off , but dost entertain Christ , though thy sins be as red as scarlet , be not discouraged , they shall be made as white as wool . The very sinner against the Holy Ghost is invited ; and why is that unpardonable ? Can any sin be so great as to over-top the value of Christs blood ? there is not so much wretchedness in the heart of man , as there is Grace , Goodness and Merit in Christ ; but then it is unpardonable , Why ? because it s the nature of the disease that will not suffer the plaster to stick on . It counts the blood of the Covenant , wherewith we should be sanctified , an unholy thing : if this sinner would not pluck off the plaster , and tread it under foot , he should be saved ; but this is it when God is liberal , and Christ is free , we have not the heart to take him at his word , and come , to open this Word , this is the point of all , this is the free preaching of the Gospel indeed , when a man hath nothing desirable in him , but is stark naught , and stark dead , and is not worth the taking up ; that yet he may challenge Christ , and be sure of all . Unless thou hast Christ thou hast nothing by Promise , not so much as a bit of bread by Promise ; if thou hast it , it is by Providence . All the Promises of God are in him , that is , Christ , yea , and Amen : Ye are the Children of the Promise in Christ , but you have nothing till you be in Christ. The Question is , What must I do in this case , what incouragement shall I have in my rags ? when I am abominable , worth nothing . There are certain things that are preparations to a Promise , such as are Commands , Precepts , Intreaties , which incourage them to it , and then comes a proposition : I being a Believer shall have eternal life ; If Christ be mine , I may challenge forgiveness of sins , the favour of God , and everlasting life : But how is Faith wrought ? believe not that foolish conceipt that is too common in the world , that faith is only , a strong perswasion that God is my God , and my sins are forgiven : this is a foolish thing , a fancy ; a dream , unless it be grounded on the Word of God. It s but a dream , else that will lead thee unto a fools Paradise : Nothing can uphold faith but the Word of God : here 's the point , I being as bad as bad can be , what ground have I out of the word of God , of an Unbeliever to be made a Believer ? Now we must not take every Text , but such only as may be appliable to a dead man , one that hath no goodness in him , that is yet out of Christ : we were all swimming at liberty till this word catched us in : we never thought of the business before , till we were thus taken . Now there are certain degrees to get faith in us . 1. The first word is a general proclamation ; whereby Christ gives any one leave to come and take him . Christ is not only a Fountain sealed , as in the Canticles , but a Fountain open for sin and for uncleanness , as in Zachary : so that now when he keeps open house , he makes proclamation , that none shall be shut out . He puts none back ; sins , not the greatest that can be , can keep thee back : this is the first thing , and to confirm it , we have our Saviours own proclamation . Isa. 55.1 . Ho! every one that thirsteth , come you to the waters , and he that hath no money , come , buy , and eat : yea , come , buy wine and milk without money , and without a price . A strange contradiction , one would think ; What! buy , and yet without money , and without price . The reason is , because there is a certain thing which fools esteem , a price which is none . Rev. 3.18 . I counsel thee to buy of me gold tryed in the fire : Why ? How must this be done ? Truly thus ; whensoever a sinner comes to Christ to have his sins pardoned , and to be a subject of Christs Kingdom , thou must not then be as thou wast , but thou must be changed . Thou must not live as thou didst before in the state of rebellion . Now to leave sin is not worth a rush , it s not a sufficient price ; but yet wee see a fool will esteem his own bables : I must lay down my lusts , I must lay down my covetousness , intemperance , &c. and a man thinks it a great matter thus to do : and to leave the freedom he had before , though it be a matter of nothing . When a rebel receives his pardon , is the Kings pardon abridged , because he must live like a subject hereafter ? Why should he else seek for the benefit of a subject ? This is said in respect of the foolish conceit of man , who thinks it a great price to forsake his corruptions . Again , John 7.37 . with the same loud voice , Christ cryed when he offered himself a Sacrifice for sin : he cryed at the time of the great feast , that all should come . In the last day , the great day of the feast , Jesus stood , and cryed , saying , if any man thirst , let him come unto me and drink . In ult . Rev. there is a quicunque vult , that is it I pressed : It s a place worth gold . And these are the places which being applyed , make you of strangers draw near : but now these are not appliable to a man before he hath grace : every one cannot apply them . Never forget that place while you live : it s the close of Gods H. Book , and the sealing up of his Holy Book : What 's that ? It s in Rev. 22.17 . And the Spirit and the Bride , say , come , and let him that is a thirsty come , and drink of the water of life freely . Whosoever will let him come , what wouldst thou have more ? Hast thou no Will to Christ ? No Will to salvation ? then its pity thou shouldst be saved . No man can be saved against his Will , nor blessed against his Will : If thou wilt not have Christ , if thou wilt try conclusions with God , then go further , and fare worse : but whosoever will , let him come . Oh! But I have a Will : Why , then thou hast a warrant , take Christ : Object . But O Sir , you are a great Patron of free-will : What ? doth it all lie in a mans Will : Will you make the matter of taking Christ lie there ? Sol. I say , if thou seest thou hast a Will , then thou hast a warrant : I say , not that this Will comes from thy self . It s not a blind faith will do thee good ; the Word of God works faith in thee ; thou hast not a Will to it born in thee . It is not a flower that grows in thine own Garden ; but is planted by God : John 6.44 . No man can come unto me , except the Father which hath sent me , draw him . What ? Will Christ offer violence to the Will , and draw a man against his Will ? No , there 's no such meaning . It s expounded in the 65. verse , No man can come unto me , except it were given him of my Father . By this Christ sheweth what he meant . If thou hast a Will to come , thank the Father for it ; for of Him , as in the Philippians , we have both the Will and the deed . Take for example that general proclamation in the book of Ezra , VVhatever Jew would might be free , Ezra 1.3 . So said the King that had power to make them free , Who is there among you of all his people , his God be with him , and let him go up to Jerusalem which is in Judah , and build the house of the God of Israel . Then we read , verse 5. Then rose up the chief of the Fathers of Judah and Benjamin , and the Priest , and the Levites , and all them whom the Spirit of God had raised up to go up . Observe here , though the proclamation were general , yet the raising up of the Will was from the Spirit of the Lord. We must not by any means take our will for a ground ; the Will cometh from God : but if thou hast a Will , thou hast a warrant . Who ever will let him take the water of life freely without covenanting : say if thou had but a measure of faith , and such a measure of humiliation ; for that were to compound with Christ : away with that , Whosoever will , let him come . Christ keeps open house , Whosoever will , let him come : whosoever comes to him , he will not shut out . John 6. If thou hast a heart to come to him , he hath a willing heart to receive thee ; as it was with the Prodigal son , the Father stayes not till he comes to him , but runs to meet him : he is swift to shew Mercy , and to meet us , though we come slowly on towards him . But this is not all , there is a second gracious Word that is preacht to a man , not yet in the state of Grace . A man that keeps open house , he seldom invites any particularly , but if he come , he shall be welcome . Christ he keeps open house , but some are so fearfull , and so modest , that unless they have a special invitation , they are ashamed to come to Christ ; they reason thus , if my case were an ordinary mans , I should come , but I am so vile and wretched , that I am ashamed to come ; my sins have been so many , and so heavy , that I am not able to bear so great a weight , they are more in number then the hairs of my head ; and yet alas they are crying ones too : But hearken here a second word ; Dost thou think thy case more heavy because thou art out of measure sinfull . Lo , it pleaseth God to send thee a special invitation , who findest thy self discouraged with the great bulk and burthen of thy sins . It pleaseth God , I say , to send thee a special invitation . See Mat. 11.28 . Though all apply it not to this use , Come unto me all you that labour , and are heavy laden , and I will give you rest . You of all others , are they that Christ looks for . Those that can walk bolt upright in their sins , that desire to live and die in them : they will not look upon me , and I will not look upon them ; they scorn me , and I scorn them : but you that are heavy laden , and feel the burthen of your sins , are invited by Christ. Let not Satan then couzen you of the comfort of this word ; that which Christ makes the latch to open the door to let himself in , we do usually by our foolishness make the bolt to shut him out . Let thy wound be never so great , thou hast a warrant to come , and be cured : be of good comfort then , as it was said to blind Bartemeus , so is it to thee , Loe , he calleth thee . When Christ bids thee come , and gives thee his Word that he will heal thee , Come , let not the Devil or thy corruptions hinder thee , or make thee stay back : hast thee to this City of Refuge : he hath engag'd his Word for thee , and he will ease thee : But now after all this there is a Third Word , that though Christ keeps open house , so that who will , may freely come , and though he sends special invitations to them that are most bashfull , because their case is extraordinary : What do you think now , that Christ will come with his souldiers , and destroy those that do not come in ? He might do it when he is so free , and invites thee , and thou turnest it back again into his hand : but yet here 's another Word of comfort , Christ doth not only send a Messenger to invite thee , who hast no goodness in thee , but he falls to beseeching and intreating thee , and that 's a third word whereby faith is wrought in an Unbeliever . 2 Cor. 5.10 . Now then we are Embassadors for Christ , as though God did beseech you by us ; observe the place , We pray you in Christs stead be reconciled unto God. This is the most admirable word that ever could be spoken unto a sinner : Alas ! thou mayst say , I am afraid that God will not be friends with me ; why ? he would have thee to be friends with him ; do not then with the Papists make such an austere God , as though he might not be spoken unto , as though thou mightst not presume thy self , but must make friends unto him . We have not an high Priest that is not touched with our infirmities . Will the Papists tell me , I am bold if I go to God , or lay hands on Chrst ? I am not more bold then welcome . Let us go with boldness to the Throne of grace . We are commanded to do it : do not think but that he had bowels to weep over Jerusalam , and he carried the same with him into heaven , when thou liest groaning before him , he will not spurn thee . We pray you , and beseech you to be friends ; therefore in this case make no doubt , its Gods good pleasure to entreat thee , and therefore thou hast warrant enough . Christ wept over Jerusalem , and he is as ready to embrace thee . You have now three words to make a man of an Unbeliever , a Believer : Is there , or can there be more then these ? Open house-keeping , special invitations , Entreaties and Beseechings ? yet there is more then all this ; which if thou hast not a heart of stone , it will make thee believe , or make thee rue it . And that is , 4. When God seeth all these things will not work with us , but we are slow of heart to believe , then he quickens us ; and there comes a word of Command . God chargeth , and commands thee to come ; and then if thou breakest his Command , be it to thy peril . It is the greatest sin that can be committed . Thou wilt not draw near to God because thou art a sinner : thou now committest a greater sin then before : thou returnest back , Christ unto God : thou bidst him take his commodity into his hand again : thou wilt not believe : and this is an hainous crime . John 16.8 , 9. And when the Spirit shall come , it shall reprove the world of sin , of righteousness , and of judgement : of sin , because they believe not in me : this is that great sin he shall convince the world of , because they believe not in him . Of all sins , this was the most notorious : this makes us keep all other sins in possession : It is not only one particular sin , but it fastens all other sins upon us , be they never so many . When faith comes , it will out them , but till then they remain in thee ; where there is no Commandment there is no sin . How could it be a sin in not believing , if I were not commanded so to do : but you shall here more then so . When the Apostle speaks of excluding Rejoycing under the Law ; Rom. 3.37 . Where is boasting , then saith he , it is excluded : By what Law ? by the Law of works ? No , but by the Law of faith : there is a Law of works , and a Law of faith . God doth not only give thee leave to come , and take him , and draw near unto him : but he commands thee , there 's a Law : by the breach of that Law of faith thou art made guilty of a high sin . There 's a full testimony of this . 1 John 3.23 . And this is the Commandment , that we should believe in the name of his Son Jesus Christ. If a man should ask , may I love my Neighbour ? would you not think him a fool ? because he must do it , he is commanded . So should a poor soul come , and say to me , may I believe ? thou fool , thou must believe . God hath laid a Command upon thee , it is not left to thy choice : The same Commandment that bids thee love thy brother , bids thee to believe on Christ. To entreaty is added Gods Command , and therefore if thou shalt argue , what warrant have I to believe ? Why , God injoyns it thee , and commands it . As the impotent man said , so mayst thou ; He that healed me , said unto me , take up thy bed , and walk : This is the very Key of the Gospel , and this is the way to turn it right . When being thus clean n●ked , we have as it were a Cable put into our hands to draw our selves out of this flesh and blood . 5. The last thing is , if keeping open house , special Invitations , Entreaties and Commands will not serve the turn , then Christ waxeth angry : What , to be scorn'd , when he profer'd Mercy , and as it were invite all sorts , and compel them to come in by his Preachers , and by a peremptory Command ? Then he falls a threatning , We are not of those which draw back unto perdition ; if thou wilt not come upon this Command , thou shalt be damned . Mar. 16.16 . He that believed not , shall be damned . Christ commands them to go into the world , and preach the Gospel to every Creature , unto every soul this Gospel which I speak : If you will not hear , and believe , if you will not take God at his Word , you shall be damned . John 3. He that believeth not , shall not see life , but the wrath of God abideth on him . Here 's an Iron scourge to drive thee , thou that art so flow of heart to believe . In Psalm 78. where is set down Gods Mercy unto the Is●aelites : afterwards comes one plague upon another ; verse 22. it is said , They hardened their hearts as in the day of provocation . This is applyed in Heb. 3.12 . to Unbelievers . The Lord heard this , and was wrath , a fire was kindled against Jacob , and against Israel . Why was this ? because they believed not in him , because they trusted not in his salvation . Nothing will more provoke God to anger , then when he is liberal and gracious , and we are straitned in our selves , hearden our hearts , and not trust him : never forget this Sermon while you live , this is the net which Christ hath to draw you out of the world . I shal hereafter tell you what faith is , which is to receive Christ , and to believe in his name ; but that will require a more particular explication : and on that I shall enter the next time . FINIS . EPHE . 1.13 . In whom ye also trusted after that ye heard the Word of truth , the Gospel of your salvation ; In whom also after you believed , you were sealed with the Holy Spirit of Promise . THE last time I entred on the declaration of that main point , and part of Religion , which is the foundation of all our hopes and comfort , namely , the offering of Christ unto us ; that as he did offer himself a Sacrifice to his Father for us upon the Cross , so that which is the basis , ground and foundation of our comfort , he offereth himself unto us . And here comes in that gracious gift of the Father which closes in with God : That as God saith , To us a child is born , to us a Son is given , &c. so there is grace given us to receive him . And as the greatest gift doth not enrich a man , unless he accept it , and receive it ; so this is our case , God offers his Son unto us , as an earnest of his love ; if we will not receive him , we cannot be the better for him : If we refuse him , and turn Gods Commodity which he offers us back upon his hand , then Gods storms , and his wrath abides on us for evermore . That it is his good pleasure that we should receive Christ , it is no doubt , we have his word for it : all the point is , how we may receive him , and that is by Faith. And in this Text is declared , how Faith is wrought , and that is by the Word of truth ; In whom also you trusted , after you had heard the Word of Truth . Now after this Faith , there cometh a sealing by the Spirit of God ; In whom also after you believed , you were sealed by the Holy Spirit of Promise . Now lest a man should through ignorance and indiscretion , be misled and deceived , there is faith , and there is feeling . Where this is not , I say , not that there is no faith ; No : for feeling is an after thing , and comes after Faith. If we have Faith , we live by it ; But after you believed , you were sealed . You see then Faith is that whereby we receive Jesus Christ , and to as many as received him , to them he gave power to become the Sons of God , to as many as believe on his name . The blood of Christ is that which cureth our souls , but ( as I told you ) it is by application . A Medicine heals not by being prepared , but being applied : so the blood of Christ shed for us , unless applied to us , doth us no good . In Heb. 12. It s called the blood of sprinkling : and that in the 51. Psalm , hath relation to it , where he saith , Purge me with hysop . In the Passover there was blood to be shed , not to be spilt , but to be shed : and then to be gathered up again , and put into a Basin , and when they had so done , they were to take a bunch of Hysope and dip and sprinkle , &c. Faith is this bunch of Hysope that dips it self as it were into the Basin of Christs blood , and our souls are purged by being sprinkled with it . In Levit. 14.6 . There was a bird to escape alive ; but see the preparation for it , You shall take it , and the scarlet , and the Cedar wood , and the Hysop , and shall dip them , and the living bird in the blood of the bird that was killed , &c. and then you shall sprinkle on him that had the leprosie seven times , and shall pronounce him clean , and shall let the living bird loose into the open field . We are thus let loose , cleansed and freed ; but how ? unless we are dipt as the living bird was in the blood of the dead bird , there is no escaping , unless we are dipt in the blood of Christ Jesus this dead bird , and sprinkled with this Hysop , we cannot be freed . So that now to come to that great matter , without which , Christ profiteth us nothing , which is Faith. The Well is deep , and this is the bucket with which we must draw . This is the hand by which we must put on Christ ; As many as are baptized put on Christ : thus must we be made ready : we must be thus clothed upon , and by this hand attire our selves with the Son of Righteousness . Wherefore I declared unto you that this Faith must not be a bare conceipt , floating in the brain ; not a device of our own . The devil taking hold on this , would soon lead a man into a fools Paradise . To say , I am Gods Child , and sure I shall be saved , I am perswaded so : this the Devil would say Amen to , and would be glad to rock men a sleep in such conceipts . Such are like the foolish Virgins , That went to buy oyl for their Lamps ; and were perswad●d they should come soon enough to enter with the Bride-groom ; but their perswasion is groundless , and they are shut out . So such groundless perswasions and assurances in a mans soul , that he is the child of God , and shall go to heaven , is not Faith ; thou mayst carry this assurance to hell with thee : This Faith is not Faith ; For faith comes by hearing , and that not of every word or fancy , but by hearing the word of Truth . Faith must not go a jot further then the Word of God goeth . If thou hast an apprehension , but no warrant for it out of the Word of God , it is not faith , for it s said , After you heard the Word of Truth you believed . So that we must have some ground for it out of the Word of Truth , otherwise it is presumption , meer conceipts , fancy , and not Faith. Now I shew'd unto you the last time how this might be ; for while a man is an Unbeliever , he is wholly defiled with sin , he is in a most lothsom condition , he is in his blood , filthy , and no eye pities him . And may one fasten comfort on one in such a condition , on a dead man ? And this I shew'd you was our case : When Faith comes to us , it finds no good thing in us , it finds us stark dead , and stark nought : yet there is a Word for all this to draw us unto Christ , from that miserable Ocean in which we are swimming unto perdition , if God catch us not in his Net. Hearken we therefore to Gods Call : there is such a thing as this Calling . God calls thee and would change thy condition , and therefore offers thee his Son. Wilt thou have my Son ? Wilt thou yield unto me ? Wilt thou be reconciled unto me ? Wilt thou come unto me ? and this may be preacht to the veriest Rebel that is . It is the only Word whereby faith is wrought . It is not by finding such and such things in us before-hand , No , God finds us as bad as bad may be , when he proffers Christ unto us . He finds us ugly and filthy , and afterwards washes us , and makes us good . It is not because I found this or that good thing in thee , that I give thee interest in my Son , take it not on this ground . No , he loved us first , and when we were defiled , he washt us with his own blood , Rev. Now there is a double love of God towards his Creatures . 1. Of Commiseration . 2. Of Complacency . That of Commiseration , is a fruit of love which tenders and pities the miserable estate of another . But now there is another love of Complacency , which is a likeness between the qualities and manners of persons : for like will to like : and this love God never hath but to his Saints after Conversion , when they have his Image instamped in them , and are reformed in their Understandings and Wills , resembling him in both , then , and not till then bears he this love towards them . Before he loves them with the love of pity : and so God lov'd the world , that is , with the love of Commiseration , that he sent his only Son , that whosoever believed in him might not perish , but have everlasting life . Now we come to the point of Acceptation : the Word is free , and it requires nothing but what may consist with the freest gift that may be given . Although here be something that a man may startle at . Object . Is there not required a condition of faith , and a condition of obedience ? Sol. Neither of these according to our common Understanding , do hinder the fulness and freedom of the Grace of the Gospel . 1. Not Faith , because Faith is such a condition , as requires only an empty hand to receive a gift freely given . Now doth that hinder the freeness of the gift , to say , you must take it ? Why , this is requisite to the freest gift that can be given . If a man would give something to a Begger , if he would not reach out his hand and take it , let him go without it , it s a free gift still ; so that the condition of Faith requires nothing , but an empty hand to receive Christ. 2. Obedience hinders it not . I am required , may some say , to be a new man , a new Creature , to lead a new life : I must alter my course : and is not this a great clog and burthen ? and do you account this free ? when I must crucifie lusts , mortifie Passions , &c. Is this free when a man must renounce his own Will ? Yes ; It is as free as free may be ; as I shewed you the last time . The very touching and accepting of Christ implies an abnegation of former sinfulness , and a going off from other courses that are contrary to him . If the King give a pardon to a notorious Rebel for Treason , so that now he must live obedient as a Subject , the King need not in regard of himself to have given the pardon ; if he give it , it takes not from its freeness , that he must live like a Subject afterwards ; the very acceptance of the pardon implies it . But now to declare Faith , and to open the Mystery thereof . Faith is a great thing : it is our life ; our life stands in the practise of it : that as in the offering of Christ for us , there is given him a name above every name , That at the name of Jes●s every knee shall bow : As , I say , in the purchasing of Redemption , so in the point of acceptation ; God hath given unto this poor vertue of faith a name above all names . Faith indeed , as it is a vertue , is poor and mean , and comes far short of love : and therefore by the Apostle , love is many degrees prefer'd before faith , because love fills the heart , and faith is but a bare hand , it lets all things fall , that it may fill it self with Christ. It s said of the Virgin Mary , That God did respect the low estate of his hand-maid : So God respects the low estate of Faith , that nothing is required , but a bare empty hand , which hath nothing to bring with it , though it be never so weak , yet if it have a hand to receive , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a like precious faith , that of the poorest Believer , and the greatest Saint . Now that we may come unto the point , without any more going backwards . In the words read , there is the point of faith , and a thing God confirms it withal , a seal : In whom also after that you believed , you were sealed . Faith is of it self a thing unsealed : the sealing with the holy Spirit of Promise is a point beyond faith ; it s a point of feeling , and not only of believing of Gods Word , but a sensible feeling of the Spirit : a believing in my soul , accompanied with joy unspeakable , and full of glory : of which sealing we shall speak more hereafter . Observe for the first . 1. The Object of it , In whom you trusted . We speak of Faith now as it justifies , as it apprehends Christ for its Object : for otherwise Faith hath as large an Extent as all Gods Word . Faith hath a hand to receive , whatsoever God hath a mouth to speak . What is the Object ? He in whom you trusted . It is a wonder to see how many are deceived , who make the forgiveness of sins to be the proper Object of faith . A man may call as long as he lives for forgiveness of sins , yet unless there be the first Act to lay hold on Christ , in vain doth he expect forgiveness of sins . Untill thou dost accept Christ for thy King and Saviour , thou hast no promise . We are never Children of the Promise till we are found in him . The proper and immediate Object of Faith is , first Christ , and then God the Father by him : for Faith must have Christ for its Object . I must believe in none else but God , in , and through Christ. Now that this is so , we may see in that famous place . 1 Pet. 1.21 . When he had spoken of the precious blood of Christ , the Lamb without blemish , he goes on , and shews , that he was manifested in those last times , for you , who by him do believe in God , that raised up Christ from the dead , and gave him glory , that your faith and hope might be in God. There is no true believing in God the Father , but by the Son. The proper Object of Hope and Faith is God , and he that doth believe , or hope , or trust in any thing else , there is Idolatry in it ; we believe in God by him : so that the primary Object of Faith is Christ. Gal. 3.26 . Ye are all the Children of God by Faith in Jesus Christ. What 's my Faith then ? If thou wilt be the Child of God , receive , hold Christ Jesus , accept him for thy Saviour , and for thy Lord : He is the proper Object of thy Faith. Again , you must have Christ Jesus , and him crucified , that should be the highest knowledge in our account , To know Christ , and him crucified , and by it to accept him . Hereupon the Apostle to the Romans , when he speaks of faith , makes the Object of it Christ , and Christ crucified . Rom. 3.25 . Whom God hath set forth to be a propitiation through faith in his blood ; to declare his Righteousness for the remission of sins that are past , through the forbearance of God. Whatsoever then thou findest in Christ , is an Object of thy Faith. John 6. The point is , He who eats my flesh , and drinks my blood , that is , he who receiveth me , and makes me as his meat and drink , shall be partaker of me . Compare this , Rom. 3.25 . with Rom. 5.9 . for its worth comparing . We are said to be justified by his blood , Rom. 5.9 . By faith in his blood , Rom. 3.25 . Now both these come to one , and they resolve the point , and clear the Question , whether Faith in it self as a Vertue doth justifie , or in respect of its Object ? surely it s in respect of the Object . You that have skill in Phylosophy , know , that heat if considered as a quality , its effects are not so great ; but considered as an instrument , it transcends the sphere of its own activity ; it doth wonders ; for its the principle of generation , and many other strange effects . So here take faith as a Vertue , and it s far short of love : but consider it as an instrument whereby Christ is applyed , and it transcends , it works wonders beyond its proper sphere : for the meanest thing it layes hold on , is the Son of God. He that hath the Son , hath life , &c. Some would think this an hard kind of speech , when we are justified by faith , we are justified by Christ , apprehended by faith : and yet that place is cleer to be justified by his blood : and faith in his blood becomes one faith . As if a man should say , I was cured by going to the Bath : so faith comes unto me ; faith is the legs . A man is not said properly to be cured by going to the Bath , nor justified by coming to Christ by the legs of faith : but the applying of the Bath , the coming to Christ , and applying his vertue , to make him the Object of my faith , this is the way to be justified . As it is not the makeing and preparing of a plaister that cures , but the applying it ; so that this concludes this point , that the true Object of faith is Christ crucified , and God the Father in , and by him . Here then is the point , thou must not look for any comfort in faith , till thou hast Christ ; and to think thou shalt ever have any benefit by God till thou hast Christ , thou deceivest thy self . It is impossible for a man to receive nourishment by his bread and drink , till he partake of it in the substance : so thou must partake of Christ before thou canst receive any nourishment by him . Christ saith not thou must have forgiveness of sins , or thou must have my Fathers favour , but take my body and blood , take me crucified . Buy the field , and the treasure is thine : but thou hast nothing to do with the treasure , till thou gettest the field . This is preferment enough , to have the Lords Promise to Abraham , I am thy exceeding great reward : I am my wel-beloveds , and my wel-beloved is mine . There is a spiritual match betwixt Christ and thee : there are many who are matcht with Christ , and yet know not how rich they are : when a man reckons of what he shall get by Christ only , when all his thoughts are on that , he marrieth the portion , and not the man : thou must set thy love on Christs person , and then having him , all that he hath is thine : how rich Christ is , so rich art thou : he must first be thine . He that hath the Son hath life , but the Son must first be had . Is there any now in this congregation who is so hard-hearted , as to refuse such a gift as this ? When God shall give thee his Son , if thou wilt take him , is there any so prophane , as with Esau to sell his birth , &c. to pursue the poor pedling things of this life , and refuse salvation , so high a gift ? A gift which is not given to Angels , they think it an honour to wait at the Lords Table : they have not this precious food given to them ; they never taste it ; and therefore many Christians on serious consideration would not change their estate for the estate of Angels . Why ? because hereby Christ is my husband , I am wedded to him , he is bone of my bone , and flesh of my flesh , which the Angels are not capable of . Our nature is advanced above the Angelical nature : for we shall sit and judge the world with Christ , judge the twelve Tribes of Israel : And what an high preferment is this ? Nay , observe this , and take it for a Rule . Never beg of God pardon for thy sins , till thou hast done this one thing , namely , accepted of Christ from Gods hands . For thou never canst confidently ask any thing till thou hast him : For all the Promises of God are in him , yea , and Amen . This may serve for the Object of faith : to shew that the primary Object , is Christ crucified , and God by him . We come now to declare ; 2. The Acts of faith what they are , and there is some intricacy in that too : There is much ado made in what part and power of the soul faith is : We must not proportionate the Act of faith according to our own fancy . For it s no faith , but as it hath relation to the Word : now look , how is the Word presented . After you heard the Word of Truth , the Gospel of your salvation . Now the Word is presented under a double respect . 1. It s presented Sub ratione veri ; After you had heard the Word of Truth ; and there comes in the Understanding . 2. Then Sub ratione boni , as a good word , that so we should lay hold on it , and here comes in the Will. For the Will , we say , challenges that which is good for its Object : Now the Gospel of salvation is a good Word , its glad tidings worthy of all acceptation , that Christ Jesus came into the world to save sinners . And now as the Word is presented as a good Word , so must my Act of faith be answerable unto it . See in Heb. 11.13 . The act of faith answering hereto , These all died in faith , not having received the Promises . What did their faith to them ? It made them see the Promises a far off , and they were perswaded of them , and embraced them , and confessed that they were strangers and pilgrims in the earth . So that by comparing place with place , it appears that first this Gospel was presented as the Word of Truth , they were perswaded of it . It is the first Act of Faith , to perswade men of the truth of the Word : and then as it is a good word , they embraced it : these are the two arms of faith : as true , it perswades me , as good , I embrace it . We must not now be too curious in bringing in Philosophical Disputes , whether one Vertue may proceed from two faculties ; whether Faith may proceed from the Understanding and the Will. The truth is , these things are not yet agreed upon ; and shall we trouble our selves with things not yet decided in the schools , as , whether the practical Understanding and the Will be distinct faculties or no ? The Word of God requires that I should believe with my whole heart . Act. 8.37 . As Philip told the Eunuch , if thou believest with all thy heart , thou mayest : If with the heart : but with what faculties may you say ? Why , I tell thee , believe with thy whole heart : and what ! shall I peece and devide the heart , when the whole is required ? Now to come to these two : The Word is presented , 1. As a true Word . 2. Then as a good Word ; a word like Gospel , like salvation . 1. As a true Word . And the Act of faith answering thereto , is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Knowledge and Acknowledgement , 1 Titus 1. 1 Peter 3. 1 Knowledge , that 's a thing requisite : Why ? because if there be a Remedy able to cure a mans disease : if he do not know it , what is he the better for it ? Knowledge is so essential unto Faith , that without it there can be no faith . In John 17.3 . the terms are confounded , the one put for the other : This is life eternal , to know thee to be the true God , and whom , &c. to know thee , that is , to believe in thee , because knowledge is so essential to belief , as one cannot be without the other : thou canst not believe what thou hast never heard of : I know , saith Job , that my Redeemer liveth , that is , I believe he liveth : and hereupon it s said in Isa. 53. By his knowledge shall my righteous servant justifie many : Knowledge is an Act primarily requisite to Faith ? to be justified by his knowledge , is to be justified by faith in his blood ; this then is the first thing , that I know it to be as true as Gospel : then comes the acknowledgement . 2. The Acknowledgement . Joh. 6.69 . We know , and are assured that thou art that Christ. This is an assurance : I say , not the assurance of my salvation : for that is another kind of thing : but an assurance that God will keep touch with me , will not delude me , but that if I take his Son , I shall have life ; I shall have his favour . When God illuminates me , I find all things in him , when I have him , I am made . When the Understanding clearly apprehends this , then comes the next word , it is the Gospel of salvation , there being a knowing and acknowledging the Act of the Understanding : then comes the Will , and it being , 2. Propounded as a good word , then follows , 1. Acceptation . 2. Affiance . 1. Acceptation , which receives Christ. 1 John 12. As many as received him , to them he gave power to become the sons of God , even to as many as believed on his name . Then a man resolves , I will take God on his word , and thereupon follows . A resting or relying on God , which is a proper act of faith . I need no other place then Rom. 10.13 . Whosoever shall call on the name of the Lord shall be saved : But how shall they call on him on whom they have not believed ? that is , on whom they have not reposed their confidence . Mark the ●postle , How shall they call on him , on whom they have not believed ? That Faith which was in the antecedent must be in the conclusion : therefore our faith is a relying on God : and so in this place this trust is made the same with faith ; as it is in the Text , in whom you trusted , after you had received the word of Truth : for our trust and belief there is the self-same word , — Nimium ne crede colori : this ( Credo ) is to have a great confidence in fleeting and fading things ; and so it is in justifying faith . If I have a knowledge of God , and acknowledgement of him , and from my knowing , my will is conformed to accept Christ ; and if when I have accepted him , I will not part from him ; this is faith , and if thou hast this faith , thou wilt never perish : suppose thou never hadst one day of comfort all thy life long , yet my life for thine thou art saved . Perhaps by reason of thy ignorance thou hast no feeling , yet if thou consent , thou art justified ; it s the consent makes the match . If thou consent to the Father , and take Christ the Son , know it , or know it not , thou hast him ; though thou knowest not whether thy sins are forgiven ; yet as long as thou keepest thy hold , all the Devils temptations shall never drive thee from him : thou art justified , and in a safe case , though ignorance and other things in thee cause thee not to feel it , if thou layest hold on him for his sake , thou art apprehended . Object . Now then this is an easie matter , you will say . Sol. Not so easie a matter as you guess it to be . It were easie indeed , were there nothing but saying the word to make man and wife ; there are terms and conditions to be agreed upon . God casts not his Son away , he looks there shall be conditions on thy side ; he must be thy King and Head , if thou wilt have him to be thy husband . But what shall I get by him , then saith the wife ? Get ? there is no end of thy getting . All is thine , Paul , Apollos , Cephas , Life , &c. Thou art Christs , and Christ is Gods. Every man will take Christ thus for the better : but there 's somewhat else in the match . If thou wilt have him , thou must take him for better , for worse , for richer , for poorer . Indeed there are precious things provided for you . It s your Fathers good pleasure to give you the Kingdom ; you shall be Heirs with Christ , but for the present , while you are in the Church Militant , you must take up your Cross ; you must not look for great things in this world : In this world you must have tribulation , you must deny your selves , and your own Wills. What ? would you have Christ the wife , and you the husband ? No , If you think so , you mistake the match . Christ must be the Husband and the Head ; and as the wife promises to obey her husband , to stick to her husband in sickness and in health , and to forsake all others ; so Christ asketh , wilt thou have me ? if thou wilt , thou must take me on these terms , thou must take my Cross with me , thou must deny thine own Will , yea , it may be thine own life also . Let a Christian consider all these things , these are the words , and these are the benefits and then compare them together , & then if he can say , I will have Christ how●ver , for I shall be a saver by him , I 'le take him with●ll faults , & I know I shall make a good bargain , therefore I will have him on any terms come what will ; when a man can have his will so perpendicularly bent on Christ , that he will have him , though he leave his skin behind him , there 's a true acceptation of him . We must not here distinguish with the Schools about Velleities , a general wishing and woulding , and true desires after Christ : Wishers and Woulders never thrive ; but there must be a resolution to follow Christ through thick and thin , never to part with him : a direct Will is here required . And therefore Christ bids us consider before — hand what it will cost us . If any man come to me , and hate not Father and mother , wife and children , and his own life also , he cannot be my Disciple . Do not think that our Saviour here would discourage men from love . Doth the God of love teach us hatred ? The phrase in the Hebrew is loving less , as it is said , Jacob have I loved , and Esau have I hated ; that is , loved less . If a man hath two wives , one beloved , and the other hated , and they have born Children , both the beloved and the hated . By hated is not meant , that the man hated one wife , but less loved her then the other ; so if any man come to me , and hate not father and mother , and that is , if he love not all less then me ; and that it is so , we may see it expounded by our Saviour . Mat. 10.37 . He that loveth father or mother more then me is not worthy of me . There Christ expounds it . He that will follow Christ in calm weather and not in a storm , is not worthy of him . Luke 14.28 . Which of you intending to build a Tower , sitte●● not down first , and counteth the cost , whether he have sufficient to finish it ? What is that to the purpose ? See verse 33. So likewise w●osoever he be of you , that forsaketh not all that he hath , cannot be my Disciple . It s a small matter to begin to be a Christian , unless you consider what it will cost you . Do you t●●●k it a small matter to be the Kings son ? think not on so great a business without consideration what it will cost you . It will be the denying of your own wills . You must be content to follow naked Christ nakedly : follow him in his persecution and tribulation , in his death and suffering , if thou wilt be conformable to him in glory . When this case comes , it makes many draw back , as the rich man in the Gospel , when he must forsake all , he drew back . When troubles arise , many are offended ; so when it comes to a point of parting , they go back . Now we come to speak one word of the sealing in the Text. After that ye believed , ye were sealed with the holy Spirit of Promise . This sealing , which is a point of feeling is a distinct thing of it self from faith ; no part of faith . If I have faith , I am sure of life , though I never have the other : these are two seals . VVe put to our seals to the counter-part that is drawn betwixt God and us . The first seal is our faith . I have nothing but Gods VVord , and indeed I have no feeling , yet I venture my salvation , and trust God upon his bare VVord . I will pawn all upon it : He that believeth , saith John , hath set to his seal that God is true . If men doubt , and trust God no further then they see him , it is not faith . But when God gives me a good word , though I am in as much distress as ever , yet I trust , though it be contrary to all sense , or outward seeming , yet I put to my seal , and trust him still . Then comes Gods counter-part . God being thus honoured , that I believe his Word , though contrary to all sense and feeling , even his bare Word ; then God sets to his seal , and now the Word comes to particularizing . Before it was in general , now it comes and singles out a man , Say thou unto my soul , that I am thy salvation , Psalm 35.3 . that is , as I did apply the generality of Gods Word unto mine own case to bear me up against sense and feeling : then comes the Spirit of God , and not only delivers generalities , but saith unto my soul , I am thy salvation . This is called in Scripture a manifestation , when God manifests himself unto us ; as in Isa. 60.16 . Thou shalt suck the milk of the Gentiles , and shalt suck the brest of Kings , and thou shalt know that I the Lord am thy Saviour and thy Redeemer , &c. that is , when we have made particular application by Faith , God will put to his seal , that I shall know that God is my strength and my salvation : I shall know it . John 14.21 . He that loveth me shall be loved of my Father , and I will manifest my self unto him . Christ comes and drawes the Curtains , and looks on with the gracio●s aspect of his blessed countenance . When this comes , it cheers the heart , and then there are secret love-tokens pass betwixt Christ and his beloved . Rev. 2.17 . To him that overcometh will I give to eat of the hidden Manna , and will give him a white stone , and in the stone a new name written , which no man knows , save he that receives it , that is , there is a particular intimation that I shall know of my self more then any other ; more then all the world besides . It s such a joy as the stranger is not made Partaker of : such joy as is glorious and unspeakable ; such peace as passeth all understanding . One minute of such joy overcomes all the joy in the world besides . Now consider , sure there is such a thing as this joy , or else do you think the Scripture would talk of it , and of the Comforter , the Holy Ghost , by whom we know the things that are given us of God. There is a generation in the world that hath this joy , though you that know it not , do not , nor cannot believe it , there is a righteous generation that have it ; and why dost thou not try to get it ? do as they do , and thou mayst obtain it likewise . The secrets of the Lord are revealed to them that fear him : These are hidden comforts ; do you think God will give this joy to those that care not for him ? No , The way is to seek God , and to labour to fear him . The secrets of the Lord are revealed to such , and such , only as fear him ; do as they do , and follow their example , and thou mayst have it likewise . Object . Many have serv'd Christ long , and have not found it . Sol. It s long of themselves ; you are straightned in your own bowels , or else , Open your mouths wide , and God will fill them . No wonder that we are so barren of these comforts , when we be straitned in our selves . There is a thing wondrously wanting amongst us , and that is Meditation . If we could give our selves to it , and go up with Moses to the Mount to confer with God , and seriously think of the price of Christs death , and of the joyes of heaven , and the Priviledges of a Christian ; if we could frequently meditate on these , we should have these sealing days every day , at lest oftner . This hath need to be much pressed upon us ; the neglect of this makes lean souls . He that is frequent in that , hath these sealing days often . Couldst thou have a parle with God in private , and have thy heart rejoyce with the comforts of another day , even whilst thou art thinking of these things , Christ would be in the midst of thee . Many of the Saints of God have but little of this , because they spend but few hours in Meditation . And thus as this hour would give leave , have we proceeded in this point . FINIS . 1 COR. 11.29 . For he that eateth and drinketh unworthily , eateth and drinketh Damnation to himself , not discerning the Lords body . I Have heretofore declared unto you the ground of our salvation , and have represented unto you , first , Christ offered for us , and secondly , Christ offered to us . Now it hath pleased Almighty God , not only to teach us this by his Word ; but because we are slow of heart to believe , and conceive the things we heare , it pleases his glorious Wisdom to add to his Word his Sacraments , that so what we have heard with our ears , we may see with our eyes , being represented by signs . There is a visible voice whereby God speaks to the eyes : and therefore we find in Exod. 4.8 . God bids Moses that he should use signs , saying , It shall come to pass , if they will not believe thee , neither hearken to the voice of the first sign , that they will believe the voice of the latter sign . Signs you know are the Object of the eye , and yet see , they have it as it were a visible voice , which speaks to the eye . Now God is pleased to give us these signs for the helping . 1. Of our Understanding : The eye and the ear are the two learned senses , as we call them , through which , all knowledge is conveyed into the soul : and therefore that we may have a more particular knowledge of Christ , God hath not only by his Ministry given us audible voices , but visible also in his Sacraments , by which , as by certain glasses he represents to us the Mystery of Christ Jesus offered for us , and offered to us . And hence is it that Paul calls the eyes to witness , as well as the ears , Gal. 3.1 . O ye foolish Galathians , who hath bewitched you that you should not obey the Truth , before whose eyes Christ hath been evidently fet forth crucified amongst you ! that is , before whose eyes Christ hath been crucified , not by hear-say only , but evidently before your eyes , not in any foolish Crucifix , with the Papists , but in the blessed Sacrament , wherein he is so represented , as if his soul were before our eyes poured out to death : so that by these Sacraments , heavenly things are as it were clothed in earthly Garments , and this is the first reason , viz. to help our Understandings : but besides this he doth it . 2. To help our Memory ; we art apt to forget those wonderfull things Christ hath wrought for us . And therefore , verse 24. and 25. Of this Chapter we are bid To eat his body , and drink his blood in remembrance of him . To take the signs as tokens of him ; the Sacrament is as it were a monument and pillar raised up to the end , that when ever we see it , we should remember the Lords death untill he come . It s said , 2 Sam. 8.18 . That Absolon in his life time had taken , and reared up for himself a Pillar which is in the Kings dale ; for he said , I have no son to keep my name in remembrance . He would fain be remembred , but he had no Child whereby he might live after he was dead : therefore he raises it , and calls it after his own name , Absolons place , as it is this day : that so as often as any came that way , they might remember him . Christ doth thus by his Sacrament , and erects it as a Monument for the remembrance of his death , and as it were calls it by his own name , saying , This is my body , and this is my blood : that when ever we see them , we may call to mind , Christ offered for us , and to us . But that I may apply this my Doctrine to the ears also , know that , 3. These signs are for the strengthning of our faith , and therefore it is considered as a seal . Rom. 4.11 . Abraham received the sign of Circumcision , as a seal of the righteousness of the faith which he had , yet being uncircumcised . It helps our understanding by being a sign , and is a confirmation , as a seal : by vertue whereof Christ is passed , and made over to us , so that we have as true an interest and right to him , as to our meat and drink : yea , hereby he becomes as effectually ours for every purpose in our spiritual life , as our meat and drink doth for our corporal . To which end these Elements are changed spiritually in their natures ; not in substance , but in use : so that which was but now a common bread , becomes as far different as heaven is from earth , being altered in its use . For instance , the wax whereby the King passes over an inheritance to us , and by which conveyances of our estates are made , that wax is but as another piece of wax differing nothing from that which is in the shop , till the King hath stampt it with his Seal : but being once sealed , one would not give it for all the wax in the Kingdome , for now it serves to another use ; so is it here in these elements ; but still know the difference is not in the matter or substance , but in the use . And this is the reason why this blessed bread and wine is termed a communion , namely , because it is an instrument whereby Christ instates me into himself , and whereby I have fellowship and communion with him . In the words then we have these particulars , viz. 1. A sinne . If any man shall presume to eat that bread , or drink that cup unworthily . It s a dangerous thing , a great sin to eat and drink at the Lords Table in an unworthy manner . 2. A punishment . He eats and drinks damnation , or judgement unto himself . So that now what was ordained to life , and appointed to be a seal and confirmation of Gods love and favour , is now changed and become a seal and confirmation of Gods anger and indignation . The unworthy receiving of it makes it prove cleane contrary to what it was intended . 3. A reason , because he discernes not the Lords body , but takes them as ordinary things , deeming the elements not different from the bread and wine which we have at our Tables , not knowing that they are the dishes wherein Christ is served in unto us , that by these the greatest gift is given us , and nourishment conveyed for the maintenance of our spiritual life . This life was given us in baptisme , but in and by these signes is conveyed spiritual nourishment for the continuance and maintenance of it , for the strengthning of our faith , and making us daily stronger and stronger to fight the Lords battles : Now when we discern not this , nor by the eye of faith see Christ Jesus crucified for us , and by these elements conveyed unto us , but take them hand over head without any consideration , we receive them unworthily , and a fearful indignity is offered unto Christ , which he will certainly revenge . I 'le then 1. Shew in general what it is to eat unworthily . 2. What it is to eat judgement ; and then 3. I 'le come to the particulars , how this sin may be avoided , and what the particulars are wherein the sin consists . 1. Concerning the first , What it is to eat unworthily . Obj. And here may some say , is there any of us who can avouch that he eats and drinks at the Lords Table worthily ? is any so presumptuous to say , that he is worthy to eat Christs flesh , and drink his blood ? As for bodily food and entertainment , the Centurion could say , I am not worthy that thou shoulds come under my roof ; How then comes this to passe , that he which eats and drinks the Lords body unworthily , eats and drinks damnation to himself ? Sol. But here understand what is set down ; worthiness is not always taken for a matter of merit , or proportion of worth between the person giving and receiving ; but in Scripture it 's often taken for that which is meet , fitting , and beseeming ; And in this sense the Apostle uses it , 1 Cor. 16.4 . If it be meet that I go also , they shall go with me . If it be meet : the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or worthy , which is here rightly translated meet ; so in that Sermon of Saint John Baptist , Mat. 3.8 . bring forth fruits meet for repentance ; that is , fruits beseeming amendment of life . And in this sense are we said to walk worthy of God , who hath called us to his Kingdom and glory . VVorthy of God , that is , worthy of that calling God hath imparted to us , 1 Thes. 2.12 . And therefore to use the similitude as I have elsewhere , If the King should vouchsafe to come into a Subjects house , and finde all things fit and beseeming so great a Majesty , that Subject may be said to give the King worthy entertainment ; not that a Subject is worthy to entertaine his Prince : but the meaning is , he provided all things which were meet and fit for the entertainment of him . So is it here : if we prepare our selves with such spiritual ornaments to entertain the King of glory , as are requisite for those who approach his Table , though our performances come far short of the worth of his presence , yet we may be said to eat his body , and drink his blood worthily . When the King in the Gospel had prepared his feast , two sorts of guests there were who were unworthy . 1. Those that made light of the invitation , who had their excuses when they should come to the feast ; One must go to his farme , another to try his Oxen , Luke 14.18 . 2. Others there were who came , and yet were unworthy guests , for coming unpreparedly ; for in the midst of the feast the King comes in to view his guests , and beholds a man that did not refuse to come , but yet came without his wedding garment , and so came unworthily for not coming preparedly . Yea see then there may be an unworthinesse in those that do come , since they come unfitted and unbeseeming such a banquet . They are unworthy receivers of the Lords body , and he accounts it an irreverent usage of him . In like manner may some say touching the Ministry of the Word ; May not I read a good Sermon at home with as much profit ? what needs all this stirre ? Why , here 's the advantage and priviledge you get in the publick Ministry of the Word : God himself comes down as a King amongst us , he views his guests , and considers who comes with his wedding garment , who comes preparedly . Christ comes and looks on us , and where two or three are gathered together in his name , there he hath promised to be in the midst of them : He walks in the midst of the golden Candlesticks : the Ministers of his Word ; he takes a special view of those that come and frequent his Ordinances , and to reward them . You see then what it is to eat worthily , it s to do it with that reverence that is requisite where the King of heaven is the Master of the Feast . Now this being the sin , unmannerliness , and unprepared approaching his Table ; we come to the second thing , viz. 2. The punishment : and that 's a terrible one : He that eats and drinks unworthily , eats and drinks damnation to himself : damnation , that 's somewhat hard , the word in the Margent is better , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judgement . True , there are such as so come , that they deserve to eat condemnation to themselves , as openly profane ones , in whom it's high treason , being Gods vowed enemies , to take his Privy Seal , and put it to so vile a use : this I say deserves damnation ; but then others there are that have faith and repentance , and a portion in Christ , yet coming unworthily to this feast , eat judgement to themselves : that is a judgement of chastisement . There is a twofold judgement . 1. One of revenge : for those that put Gods Seal to a wrong evidence , having no faith to make Christ his portion : in such a one its high treason to put forth his hand to this tree of life . 2. Another of chastisement , for such a one as hath repentance , and yet comes too unmannerly , and carries himself too carelesly at the Lords Table : at this the Apostle aims in the Text ; not at that judgement of condemnation , but at a judgement to prevent damnation ; And this appears in the words following , where we shall finde the Apostle recounting up the particulars of this judgement of chastisement , For this cause many are weak and sickly among you , and many sleep , ver . 30. Mark what 's the judgement he eats : why this ? he 's cast upon his bed of sicknesse into a Consumption perchance , or some other corporal disease ; a cause Physicians seldome or never look into : they look to Agues , Colds , or the like ; they never once conjecture that their unworthy eating at the Lords Table , cast them into the disease , and was the principal cause of the malady . Nay death it self too often is the punishment of such bold attempts , so that all the Physicians in the world cannot cure them . And thus God inflicts temporal judgements to free them from eternal , as appears farther in the 32. ver . When we are judged , we are chastned of the Lord , that we should not be condemned with the world , that is , we undergo a judgement of chastisement , to prevent the judgement of condemnation : which though it be a sharp and bitter pill , yet by the mercy of God we eat that whereby damnation is prevented . This judgement of condemnation is the portion of the profane person , who dares to meddle with that belongs not to him , against whom the Angel of the Lord with a flaming sword stands to keep the way of this tree of life . Those that come that have faith , yet coming unpreparedly , they eat judgment too , yet by Gods mercy it 's that which preserves them from the damnation of the soul. Now before I come to the particulars , note how careful God is , that spiritual exercises should be spiritually performed . He 's very angry when he sees a spiritual duty carnally undertaken . For this cause many are sick , &c. that is , because you that are believers , have faith , repentance , and a portion in your Saviour come irreverently , come unpreparedly , perform a spiritual work so carnally . We have presidents hereof in Scripture● ▪ and chiefly two : First , for circumcision , Exod. 4.24 . At the 21. v. God sent Moses on a Message into Egypt , and in the 24. vers . the Text saith , It came to pass by the way in the Inne , that the Lord met him , and sought to kill him . This is very strange , this hath no dependance on that which goes before : a strange accident , God sought to kill him , although he but a little before had sent him into Egypt , and told him he would be with him . Why ? what should we do then ? how should the message be done , and fulfilled ? But what was the reason hereof ? It 's not expressed , yet we may gather from the following words , that it was by reason his sons were uncircumcised , for vers . 25. Zippora took a sharp stone , and cut off the fore-skin of her sonne , and cast it at his feet , and said , surely a bloody husband hast thou been unto me : God would have smitten him for the neglect of the Sacrament of Circumcision . Another instance we have for the Passover in Hezekiahs time . 2 Chron. 30.17 , 18. A multitude of the people , yea many of Ephraim and Manasseh , Issachar and Zebulon had not cleansed themselves , yet did they eat the Passover otherwise then it was written . There were many likewise in the Congregation that were not sanctified ; and therefore God punished them . It 's not set down in what manner God punished them , yet by the consequent it may be gather'd that it was by sicknesse , for the next words are to that effect : Hezekiah prayed for them saying , the good Lord pardon every one that prepareth his heart to seek God , the Lord God of his Father , though he be not cleansed according to the purification of the Sanctuary , and the Lord hearkened to Hezekiah , and healed the people . So that you see for this God smites a person , and it 's to be feared least judgements temporal fall on the whole Nation for this fault , that he even smites a people to death . But we passe from this and come to the particulars . 3. The particulars of this offence , and wherein it consists that a man comes unworthily , that so we may know whether we are guilty of the crime . Know therefore that there are two sorts that come to the communion . First , those to whom the businesse doth not belong , that have nothing to do with the thing as openly profane ones . Secondly , such as have interest in the matter , but yet come unpreparedly , and in an unbeseeming manner ; the former take part in the signe , but enjoy not the thing signified , and the latter coming unpreparedly depart without the comfort which otherwise they might have . Now mark to whom Christ would say , if he were now coming to judgement in the clouds , to whom I say , if he were now coming in the clouds , he would say , Come ye blessed of my Father , inherit a Kingdome prepared for you from the beginning of the world ; to them he would likewise say , Come to my Table , come to this banquet , partake of my body and blood , and to as many as he would say , Depart from me you cursed into everlasting flames , to so many would he say , go you from my Table , come not near . Now there are two sorts of people , to whom , if the Lord Jesus were coming in the clouds to Judgement , he would say , Depart into everlasting flames ; and those are those that know not him , and obey not the Gospel of Jesus Christ , 2 Thes. 1.8 . Now to these two sorts of people , Christ would say , if he were on earth , Depart from my Table , meddle not with those Mysteries : And they are , 1. Those that know not God : and indeed it is a most unworthy thing for an ignorant man to come to Gods Table . Know whoever thou art , that art such an one , that it belongs not to thee , it was appointed for an understanding people . The Lord invites not fools and block-heads to his Mysteries . God will not know them that know not him . If thou knowest not what the signs are , or the relation of them to the thing signified , hast no insight or understanding of the Mysteries : Know that its to no other purpose to thee to come to the Sacrament , then if thou wentest to a Mass , to see a Mass , to see the Gesticulations , Elevations , or if thou wentest to see a play , not knowing to what end and purpose it was done . Such a one is not a friend of God , but an enemy that shall be destroyed in everlasting fire that knows not him . Deceive not then your selves , but seriously weigh it , and consider what a Judgement falls on us for this . What an unworthy thing is it , when as in one moneths space , or less , if a man had any care , he might learn as much as would bring him to heaven . What saith the Apostle ? 1 Cor. 15.34 . Some have not the knowledge of God , I speak this to your shame . And a shamefull thing it is indeed , when the knowledge of the Principles of Christian Religion may be had in so short a space , to be so grosly ignorant as commonly many are . It s a most unworthy , and a shamefull thing to think the knowledge of Christ not worth thus much pains . Thou that carest not for the knowledge of Gods wayes , what hast thou to do to take his Word into thy mouth , to tread in his Courts ? I doubt not but very many here too are but Babes in Christ. An ignorant person then cannot possibly come worthily ; for we are to come with faith ; and Faith cannot be without knowledge . And hence are they joyned both together : By his knowledge shall my righteous servant justifie many . Isa. 53.11 . By his knowledge , not subjective , but objective , , the knowledge of him : if thou knowest not him , his Nature , and Offices , the end of his offering himself , and will be still a meer Ignoramus , come not to Gods Table , go to Nebuchadnezzar , and feed with him amongst the beasts , thou hast nothing to do here . This is the first sort . 2. The second are those that obey not the Gospel of Jesus Christ. They have wit enough , and can talk of Religion fast enough ; but where is the obedience is required ? I know Christ gives me the proffer of Christ Jesus ; Can I cast down my own proud Will , and submit it , lay down my stately plumes , and take him not only as my Priest to sacrifice himself for me , but as my Lord , and my King to be guided , governed , and ruled by him ? when such a one comes that hath not the power of grace in him , who is filled with nothing , but Rebellion and profaneness ; when such a one comes , and presumes to sit down at Gods Table , it is a most unworthy Act ; It s more fit that such a one should feed amongst the swine , then eat the body , and drink the blood of his Saviour . Nor is it an unworthy Act for these only , but also for civil honest persons , though civility be a good stock whereon the sience of grace may be grafted : but if a man had nothing besides what nature & Education can teach , what moral Phylosophy can store us with , we have nothing to do at this Table of the Lord. How can I dare presume to eat Christs body , and drink Christs blood , that am not acquainted with God , know not the Principles of Religion , and will not be swayed by him , nor be obedient unto his Gospel ? These are the particulars then which make a man an unworthy Receiver , when he is an ignorant person , and will not obey the Gospel of Jesus Christ , such persons are to be discarded and casheer'd ; they eat the Judgement of condemnation unto themselves . But there are ( as I shew'd you ) a second sort that come that have interest in the business ; such as have Knowledge , Grace and Faith in Christ , and shall taste of the new wine with Christ in the world to come , and be with Christ , which notwithstanding may eat and drink unworthily , and come unpreparedly , and irreverently : whereby they lose that comfort that otherwise they might have : and these , though they eat not the Judgement of condemnation , yet they do the Judgement of chastisement : they put Gods seal to a blank , but the former sort put it to a false instrument , they put it to a blank , I say , and by that means loose much comfort , yea , life it self too perchance . They eat a Judgement of Chastisement ; by putting it thus to a blank they taste Gods displeasure in sickness , weakness and death : but I will shew you how you may avoid this : why ? come worthily . Fit your s●lves to the purpose , set to it , and thou shalt see , one Communion will even bring thee to Heaven . I say , if that thou couldst but one Communion fit thy self to come worthily , thou wouldst find exceeding comfort in it . Try the Lord once , and see what a mighty encrease of grace this will bring unto thee . That you may know how you may come worthily , there are three things requisite to every worthy Receiver at the Lords Table : 1. Some things are requisite before the Action be enterprized , or else I shall come very unworthily . 2. Some at the time , and in the very act of Receiving . 3. Others after the Communion is ended . Many will be perswaded that there is some preparation to be used before hand , but never do as much as dream of any after : whereas if a man neglect this , the Lords meat is as it were lost in us . 1. As for those things which are requisite before we come to the Lords Table , they are these . 1. A Consideration what need I have of the Sacrament . Is there any such necessity of it ? Examine then , what need have I to eat my meat and drink ? When we see God brings this before us , let us reason thus with our selves ; it is as needfull for the nourishment of my soul to receive the Sacrament , as for my body to take meat and drink . This is that whereby we are spiritually strengthned and enabled to hold out to the last . And here I 'le not stand to dispute the case , whether a man may fall from Grace or not . And no doubt but he may : yet I say , not that he doth . I say , no doubt but he may ; and why ? there is such an opposition and antipathy betwixt the flesh and the spirit , that did not God refresh the spirit now and then , it might be overborn by the bulk of our corruptions . Now Gods Ordinances are appointed to keep it in heart , and refresh it , as the sick spouse was staid with Apples , and comforted with flagons . And God hath appointed his Sacrament of the Lords Supper to strengthen and continue that life which we received in Baptism as by spiritual nourishment . In Baptism our stock of life is given us , by the Sacrament is confirmed and continued . If a child be born only and after birth not nourished ; there is none but will know what a death such a soul will die . So it is here , unless Christ be pleased to nourish that life which he hath breathed into me in baptism , and by his Ordinances to give me a new supply and addition of grace ; I am a dead man , I am gone for evil upon this ground , therefore upon examination being conscious , and privy to the weakness of my faith , to the manifold imperfections of my spirit , to my want of knowledge , the frailty of my memory , my often doubtings , the dangers of relapsing and falling back in my Christian progress , I cannot but apprehend that it is no needless thing for me to come preparedly to the Lords Table . 2. The next action requisite before my comming to the Sacrament , is the whetting of my appetite , and preparing of my stomack ; I must come with an hungry desire , as a man that comes to his meat that would live and be strong : we think meat very ill bestowed on him that hath no stomack : Unless we eat Christs body , and drink his blood , we can have no spiritual life . All the question , and the main business is , whether I come thirsty or not , as an hungry and thirsty man with an Appetite after his meat and liquor ; longing after Christ , as the Hart after the water brooks . When a man comes dully , and as Children that playes with their meat , cares not whether he eats or not ; when a man comes , I say , without an appetite , its time for God to take it away from him . It s an unworthy comming to come with an unprepared stomack , and without whetting our faith to feed on Christ Jesus crucified . 3. The third action requisite to a worthy Commer , is cleansing of himself . I would fain come , may a man say , to the Lords Table , having such need of it , as I have , and having such an appetite and desire to feed on Christ ; but I am to come before a great King , therefore I must wash mine hands in innocency . In the Gospel according to Saint Mark , the Jews found fault with Christs Disciples , because they came with unclean or common hands : For so the word signifies , and is so used by the Apostles as equivalent thereunto . I have learned to call nothing common or unclean . Now when I come to meet the Lord in his Ordinances , I must put off my shooes from off my feet , for the place where I stand is holy . Wash your hands you sinners , and purifie your hearts you double minded . The purifying of the soul is that which is required of every worthy Communicant . We come now not to receive life , but strength , and that it may strengthen us , we must of necessity clense our selves . A stomack over clog'd with choler what ever meat be taken into it , it turns it into its own nature : so is it here , unless the vessel be clean , Quodcunque infundis , acessit . Christ Jesus the purest thing in the world is to come into my soul , as into a sanctuary , and shall not I fit , trimme and garnish it to receive him , but leave it as a Pig-stie ? Know therefore that thou comest unworthily when thou comest with unwashed hands . The people were to be sanctified when they came to receive the Law. And so must we if we will receive the benefit from the business in hand : But I cannot stand on all . I pass from this therefore to the second thing I proposed , and that was ; 2. Those things which were required of us in the action . And there we have the acts of the Minister in the administration : I must not look on these as idle Ceremonies , but as real Representations , otherwise we take Gods name in vain . I must look upon the Minister who represents the person of Christ , and by the eyes of faith see Christ himself offered for thee , when thou seest the bread broken , the wine poured out . Behold him offered to thee when the Minister bids thee take and eat , take and drink . And when the Minister bids thee take , know that in as good earnest as the Minister offers thee the bread and wine , the Lord offers thee his sonne Christ Jesus . Take Christ my son dead and crucified for thee . Consider when thou seest the Minister set the bread and wine apart , how God from all eternity set apart his son for us . If we have not done this , we must do it . Exod. 12.3 . See the manner of the setting apart of the Lamb , which was a Type of Christ ; In the tenth day of the moneth they shall take to them every man a Lamb , according to the house of their Father : This Lamb was to be set apart , and taken out of the flock . And in the fifth verse , It must be a Lamb without blemish : then you shall keep it untill the fourteenth day of the same moneth . From the tenth day to the fourteenth it was to be kept : This typified that Lamb of God that was so set apart . Then was the Lamb to be killed : By whom ? Verse 6. by all the Congregation of Israel , And thus was Christ to be singled out , and to be slain : Every mothers son had a hand in killing this Lamb of God. He is set a part to suffer for sinners , picked out as a singled dear : which being desinged to the game , the hounds will follow only , and no other . Thus was Christ hunted to death by one sorrow after another , till he gave up the Ghost upon the Cross. In the Gospel according to Saint John , we read how the people took branches of Palms trees , and went forth to meet Christ , cap. 12.12 . and that was the day the Lamb was set apart , and he was so set apart till the Jews Passeover . This concerns me , saith Christ. Christ saw himself typified in the Lamb that was set apart : Observe then on that very day , Fathtr , saith he , Deliver me from that hour . On that very day in the Lamb he saw himself to be sacrificed by all the Congregation of Israel . We were all of us actors in the business ; not one here but had a hand in the offering up of the son of God , in killing Christ Jesus . Thus for these actions of the Minister , the setting apart of the bread and of the wine ; Then follows the Breaking of the bread , and the pouring out of the wine . At the breaking of the bread , consider Christs flesh torne assunder , all the lashes which made such scratches in his flesh , the ruptures which were made by the nails , and the spear that pierced his side : The breaking of him by his Father , the word signifies , crushing him to powder : God would break him , saith the Prophet , even to powder . At the consideration hereof how should our faith be stirred and set awake ! Thou takest Gods name in vain , if with a dull eye thou canst see these things , and not take it to heart . The next action , is The pouring out of the wine : This is my blood , saith Christ , Drink you all of this . Dost thou see the wine poured out ? at that very instant , consider how much blood Christ spilt , how much he poured forth : and that not only in the very time of his passion , when he hung upon the Cross , when the spears peirced his sides , when the nails bored , and digged his hands and feet : But that which he shed in the garden in the cold winter time when he shed great drops , great clots of blood , thickest blood that pierc'd his garment , and ran down upon the ground . Consider how much blood he lost when he was whipped and lashed : when the spear came to the very Pericardium ; thus let us weigh his torments , and it will be a means to make us much affected with his sufferings for us . But this is not all , there is another thing yet in the blood : this was but the outward part of his sufferings . Yet some there are who are against Christs sufferings in his soul ; If it were so , say they , then something either in the sacrifices of the old Testament , or in the new Testament , should signifie it . What ever such persons object against it , I am sure there was as much in the sacrifices of the old Testament , as could possibly be in a Type to signifie it . Now that I may make this to appear , know that in every sacrifice , there were two parts , or two things considerable , and those were the Body and the Blood : the whole was to be made a sacrifice , viz. both Body and blood ; the body was to be burned , the blood to be poured forth : Now nothing in a beast can signifie the sufferings of Christ in soul , better then the pouring out of the blood . Lev. 17.11 . The blood was the life , and this is that which had a relation to the soul , and was therefore , as in the same place appears , poured out as an attonement for the soul : And to this in our common prayers , there is an allusion , viz. Grant us gracious Lord so to eat the flesh of thy dear son Jesus Christ , and to drink his blood , that our sinful bodies may be made clean by his body , and our souls washed through his most precious blood . And in Isa. 53.12 . The Metaphor holds , He poured out his soul unto death for us . So that whatever some have fondly thought , its evident and manifest that Christ suffered both in soul and body : both soul and body were made an offering for sin , who knew no sin . I should have gone further , but the time cuts me off . FINIS . HEB. 4.16 . Let us therefore come boldly ùnto the throne of grace , that we may obtaine mercy , and finde grace to help in time of need . IN handling heretofore the Doctrine of the conversion of a sinner , I declar'd and shew'd you what mans misery was , and what that great hope of mercy is that the Lord proposeth to the greatest sinner in the world . I shew'd unto you the means whereby we may be made partakers of Christ ; and that was by the grace of faith , which doth let fall all other things in a mans self , and comes with an open and empty hand , to lay hold on Christ , and fill it self with him . I shew'd you also the acts of Faith as it justifies . And now because it is a point of high moment , wherein all our comfort stands , and in which it lies , I thought good to resume it all again , so farre as may concerne our practice , that we may see what the work of Gods Spirit is from the first to the last , in the conversion of a sinner from the corruptions and pollutions of the flesh in which he wallowed ; and to this purpose have I chosen this place of Scripture , wherein we are encouraged by Gods blessed Word , that what ever we are , though accursed , and the greatest sinners in the world , and that whatever we want , we should come to Gods throne of grace . And we are to think that whatever sinnes are or have been committed , and though our sinnes are never so great , yet that they are not so great as the infinitenesse of Gods mercy ; especially having such , not only an Intercessor , but Advocate to plead the right of our cause , so that Christ comes and he pleads payment ; and that however our debts are great , and we runne farre in score , yet he is our ransome ; and therefore now Gods justice being satisfied , why should not his mercy have place and free course ? This is the great comfort that a Christian hath , that he may come freely and boldly to God , because he comes but as for an acquittance of what is already paid : As a debtor will appear boldly before his creditor , when he knows his debt is discharg'd , he will not then be afraid to look him in the face . Now we may come and say , Blessed Father , the debt is paid , I pray give me pardon of my sinnes , give me my acquittance . And this is that boldnesse and accesse spoken of , Rom. 5.2 . In whom we have accesse by faith . Now that I may not spend too much time needlesly , come we to the ground and matter in the words : Wherein there is 1. A preparative for grace . 2. The act it self whereby we are made partakers of the grace of God. First , the preparatives are two , The law and the Gospel , and wrought by them . The first preparative . 1. Wrought by the Law. The Law works in a time of great need ; this is the first preparative , for a man to be brought to see he stands in great need of Gods mercy and Christs blood , so that the sinner cries out , Lord , I stand in great want of mercy . His eyes being thus opened , he is no longer a stranger at home , but he sees the case is wondrous hard with him , so that he concludes , Unlesse God be merciful unto me in Christ , I am lost and undone for ever : This is the first preparative ; and till we come to it , we can never approach the throne of grace . The second is , 2. Wrought by the Gospel : I see I stand in great need ; but by this second preparative we see a Throne of grace set up , and that addes comfort unto me : If God had onely a throne and seat of Justice , I were utterly undone ; I see my debt is extreme great ; but the Gospel reveals unto me , that God of his infinite mercy hath erected a Throne of grace , a City of refuge , that finding my self in need , my soul may flie unto . And now to fit us for this , Gods blessed Spirit works by his Word , to open unto us the Law and our wants ; to enlighten our understandings that we stand in great need ; to win our affection , and open the Gospel and its comforts . Therefore first for the time of need , the Law reveals unto us our woful condition , to be born in sin , as the Pharisee said , and yet not able to see it . Every man may say in generalities , I am a sinner ; yet to say and know himself to be such a sinner as indeed he is , to stand in such need , that he cannot do . This one would think to be a matter of sence , but unlesse Gods Spirit open our eyes , we can never see our selvs to be such sinners as we are ; or else what is the reason that the child of God cries out more against his sinne and the weight thereof , after his conversion than he did before ? What , are his sinnes greater or more than they were formerly ? No , but his Light is greater , his eyes are open'd , and now he sees more clearly what sinne is . When the Sunne shines , and its rayes come in , what a number of motes do we discover , which before we saw not ? Not as if the Sunne-beames made them , or the Sunne raised the dust ; no , there are here as many motes , and as much dust flying about as if the Sunne shined here : What 's the matter then ? Why this : the Sunne discovers them to us . So that here 's the point , Our sinnes in our souls are as motes in the ayre , and are not more than they were before conversion , but we cannot see them till the glorious beams of Gods Spirit shine upon us . The sight of sinne , and of the danger that comes by it , is the work of Gods Spirit . The Spirit discovers sinne unto us , John 16.8 . When the Spirit cometh , he shall convince the world of sinne , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit shall convince them ; and the same word is used ; Heb. 11.1 . where Faith is said to be the evidence of things not seene , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Heretofore we had a slight imagination of our sinnes , but to have our mouth stopped , and to be convinced , is not a work of flesh and blood , but of Gods Spirit , Rom. 3.19 . Till we are awakened by his Spirit , we cannot see nor feele the mountains and heaps of sinnes that lie upon our souls . Thou art dead in sinne , Rom. 8. Thou art in bondage ; and to know it is a work of the Spirit , not of nature . The spirit of bondage , what is that ? Why , however we are all bondmen , untill the Son hath made us free ; in a woful estate , slaves to sinne and Satan : yet till Gods Spirit convince us , and shew it us , and make us know it , we sleep secure , are not afraid , but think our selves the freest men in the world , and see not this to be a time of need : This therfore is the first preparative , when God brings his people by Mount Sinai , Heb. 12.18 . For you are not come unto the Mountain that may be touch't , and that burned by fire , nor unto the blacknesse and darkness , and tempest : so Gal. 4. Mount Sinai is made a figure of the Law , which begets bondage . Not that Mount which might be touch't , and that burnt with fire , where was the sound of the Trumpet , and voice of words , such a sound as never before was heard , nor never will be till one day we shall hear the same . The sound of the Trumpet which sounded at the delivery of the Law , Exod. 19.19 . where it is described ; for when the voice of the Trumpet sounded long , and waxed louder and louder , that Moses heard , it was such a noise , a great noise at first , but it grew higher and and higher , and at last it came to that heighth that it was almost incomprehensible ; then Moses spake : And what spake he ? The Holy Ghost sets not down what he spake in that place . Look in Heb. 12.21 . So terrible was the voice , that Moses said , I exceedingly fear and quake : Such a kind of lightning and loud voice this was ; the Lord commands such a voice as this , Esay 58.1 . Cry aloud , spare not , lift up thy voice like a Trumpet , and shew my people their transgression , and the house of Jacob their sins . When God shall sound with the voice of the Trumpet of his holy Word , of his Law , and shew thee that thou art a trayterous Rebel , and that there is an Execution gone out against thee , body and goods : when God sounds thus to the deaf ear of a carnal man , then cometh the spirit of bondage of necessity on him , which shews that we have a time of need . The Law must have this operation before thou comest to the Throne of grace . None will flie to the City of Refuge , till the revenger of blood be hard at his heels : Nor any to Christ till he sees his want : Thus the Lord makes us know our need by turning the edge of his Axe towards us . Offenders when they are brought to the bar at Westminster for Treason , have the edge of the Axe turned from them ; but when they have received the sentence of condemnation , and are carried back to the Tower , the edge of the Axe is turned towards them . Thus is it here ; The Law turns the edge of Gods Axe towards us ; and therefore it 's said of St. Peters hearers , Acts 2.38 . That they were pricked to the heart . The Law puts the point of Gods sword to our very brests as it were , and brings us to see that we stand in great need of heaven . This is the first preparative ; when God enlightens our minds to see our dangerous estate ; and then there must of necessity follow fear , and desire to be rid of this condition ; for the will and affections alwayes follow the temper of the minde : And hence , when a man hath a false perswasion that he is in a good case , that he is safe and well , what works it but pride , presumption , confidence and security ? So on the contrary , contrary effects must follow . If a man be in health and jollity , and on a sudden be proclaimed a Traytor , that he must lose his life and goods , is it possible it should be thus , and he not wrought on , nor have any alteration ? So when news comes from the Law that thou art a dead man , and everlastingly must perish , the Law then works wrath , that is , it manifests unto us the wrath of God. When it is thus , there follows a shaking and a trembling , and it 's impossible but with Moses thou shouldst exceedingly quake and tremble . 2. For all this , there is a Throne of grace erected ; God hath not forgotten to be merciful , though thy sins be never so great : This is the next preparative for faith , namely , the discovery and acknowledgement of the Gospel of Christ Jesus ; We see in Ezra 10.2 . We have trespassed against our God , and have taken strange wives of the people of the Land ; yet now there is hope in Israel concerning this thing ; we have trespassed ; What then ? must we be the subjects of Gods wrath ? No : Yet notwithstanding though we have committed this great offence , there is hope in Israel concerning this thing . What though we have provoked God to indignation , must we be the matter for his wrath to work on ? No : There is balme in Gilead , Jer. 8. ult . Is there no balme in Gilead ? Is there no Physitian there ? Why then is not the health of the daughter of my people recovered ? What though then we are sick to death ? yet there is an help in time of need . And this knowledge of the people , that there is a Throne of grace , is the first comfort comes to a miserable and sinful soul. A man that hath a deadly disease , though the Physitian do him no good which he hath made use of , yet this he comforts himself in , when he sees a Physician that hath cured the same disease , he sees then there is some hope . Thus it is with a sinful soul. When the welcome news of the Gospel comes , after the Law hath discovered his disease , and says , Be not discouraged , there is a Throne of grace prepared for thee : God hath a seat of justice to deal with Rebels and open Traytors ; but if thou art weary of thy estate , if thou wilt submit to God , take Christ for thy King , and cast down all thy weapons , if thou wilt live like a subject , he hath prepared a Throne of grace for thee . Christ is thy Atturney in the Court to plead for thee ; he is not as the Papists make him , so stout , and one that takes such state on him , as that a man may not come near him . This is the highest injury that can be offered to Christ , to think that any creature hath more mercy and pity than he hath : It is to rob Christ of the fairest flower in his garden , when we rob him of his mercy and pity . Mark that place in Heb. 4.15 . that we may not think him austere , We have not an High Priest that cannot be touch't with our infirmities , with the feeling of our infirmities . Christ is no hard-hearted man ; when you were his enemies he loved you , insomuch that he humbled himself ; and suffered death , even the death of the Crosse for you . And he hath the self-same bowels in heaven that he had on earth ; he wept over Jerusalem , and the self-same weeping heart carried he to heaven with him , the self-same weeping eyes : Believe not then the Papists , that he is so hard-hearted or so stately , and that his mother is more ready to speak for us than he ; fie on it . This is to pervert the Gospel , and make Christ no Christ. We have not an High Priest that cannot be touched with the feeling of our infirmities , Heb. 2.17 . In all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful High Priest , &c. Alas poor soul , saith Christ , what the malice of the Divel is , I know by mine own experience in the flesh ; for Christ was tempted in all things according to us , sinne only excepted . I know what the temptations of the world are ; but whereas we have three enemies , the Divel , the world , and the flesh , only the two former were his . Christ had the temptations of the world and the Divel , not of the corrupt flesh ; for he had no corrupt flesh : A man that hath been himself in terrible Tempests on the Sea , when he sees a storme , out of his own experience he pities those that are in it ; when as others are not a jot moved : for he hath seen that consternation of minde , which on every side appeared . That — plurima mortis imago ; whereas others having not been there , lay not their miseries to heart . Christ having suffered himself , and being tempted as we were , is sensible of our miseries ; and therefore never count it boldnesse to come boldly to him that gives thee this encouragement : Come boldly to the Throne of grace . We must understand that all this is before faith , we must 1. Know that we have a need . 2. That there is a Throne of grace , when God enlightens my conscience , and encourages me to come . And thus having spoken of the preparatives , I come to the work , the main thing it self . Now this is , 2. The Act , Coming ; this coming is believing ; as the feet which carry a man to the place he would be in ; his feet carry him nearer and nearer . If a man cannot be cured but by the Bath , his feet must carry him thither . Now faith is the legs of the soul , the feet that carry us unto Christ ; whereas we are afar off , and draw back as all unbelievers ; now by believing we draw near . Now as unbelievers draw back , so believers draw forward ; and therefore John 1.12 . and John 6.35 . To come to Christ and to believe in him are the self-same thing . He that cometh to me shall never hunger , and he that believeth on me shall never thirst . Coming is there made an act of faith , and the same thing with it : The one is the explication of the other ; thy coming to Christ is thy believing in him . When thou hearest of a Throne of grace , and seest the Lord of glory stretching out his golden Scepter , come and touch it , take the benefit of the Kings pardon . If a man know there is such a Throne of grace , he must come unto it ; And now begins faith to work . And that thou mayst understand it the better , know that faith then begins first to work , when thou settest the first step towards the Throne of grace . And this is the houre in which salvation is come unto thy house . None can come to me , saith Christ , except my Father draw him . If thou seest a vertue to come from Christ , and to draw thee as an Adamant , and thou feelest that loadstone working on thee , then begins faith : It makes thee draw near to Christ ; whereas before thou wert a stranger : Till then thou art like thy Grandfather Adam , thou runnest away , and thinkest thy self most secure , when thou wast farthest from God ; but now thou seest no comfort , unlesse thou draw nigh unto him ; now as the Apostle saith , Phil. 2.13 . It is he that worketh in us the will and the deed ; this must be wrought in us by God. First , a will , then the deed ; and then it is not only I would do such a thing , but I do it : God works not only the will of coming , but the deed of coming ; and all his acts are acts of faith , and have a promise ; God makes no promise till we be in Christ ; till we have faith , we are no heires of the promise ; when a man sets his face towards Jerusalem , and begins to set himself to go to Christ , all he doth then hath the promise ; not a tear now that he sheds but is pretious , God puts it into his bottle ; not a cup of cold water that now he gives but shall have a great reward ; this is a blessed thing when every thing we do hath a promise annexed to it , when every step we step hath a promise made to it . Now then the will is the first thing that is wrought in us ; this is that which makes the act of faith , that is , I have a will , a resolution to do this : And the Apostle makes it more than the very deed it self , 2 Cor. 8.10 . as I may so say , For this is expedient for you , who have begun before not only to do , but to be forward . So we translate it , but look in the Margent , and it s rendred , ( to be willing ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greek hath it ; as if the will were more than the deed it self ; for a man to come unwillingly , 't is nothing worth ; the ground-work is the will , which is a greater matter than the deed . Nothing more separates a man from Christ , than to say , I will not have this man to raigne over me ; but if thou canst frame thy will that it shall go perpendicularly on the object , and accept Christ on the termes offer'd , that 's faith , and that hath the promise . And therefore the Scripture compares it to conjunction with Christ. And as in the Sacrament we spiritually eat his flesh and drink his blood ; the conjunction is between Christ and his Church . And therefore the Scripture compares our conjunction by faith to the mystery of wedlock . What makes a marriage ? its consent . Wilt thou have this man to be thy husband ? she answers , I will ; that expression makes the marriage : The knot is knit by this mutual pledging of troth , all other things are but subsequents of it . So God saith , Wilt thou have my Sonne ? Thou shalt have with him all his wealth , though for a time thou must go bare , and fare hard ; yet thou shalt have a Kingdome : When a man considers deliberately , here is the losse , I must deny my self and obey him , but I shall have a Kingdome , Gods blessing , and peace of conscience ; All things considered , casting the best with the worst , then the resolution is , this is a true saying worthy of all acceptation , &c. I 'le take him on any termes , be they never so hard , for I shall be a saver in the end : when we can take Christ as it were with all his faults , this is the will which God requires . There is another comparison in Scripture , John 6.35 . it s compared to hunger and thirst . Believing was exprest by coming . Believing is exprest by hungring and thirsting . So when I see such a will and desire after Christ ; that I hunger and thirst after him , that a hungry man longeth not more for bread , nor the Hart thirsteth more for the water-brooks , than my soul doth for Christ ; why then there is a promise made unto us ; and a promise is never made unto us till we be in Christ. Matth. 5. Rev. 22. Esay 55. We finde promises in them all ; in Mat. 5.6 . Bl●ssed are they that hunger and thirst after righteousnesse ; for theirs is the Kingdome of heaven , they shall be filled . Consider here what the nature of hunger and thirst is ; they shall be filled , which implies they were empty before , but now they shall be filled . Suppose now I am not fill'd with Christ , What am I without him ? No , I want him ; yet there 's a blessing to the hungry and thirsty , and there 's no blessing without faith . If we be not heires of the faith , we cannot be heires of the blessing . Dost thou finde in thy self an hungring and thirsting after Christ ? Thou art blessed , this faith will save thee . Now faith will say , I am wonderfully pained , faint , and even starved , that I cannot be filled with Christ ; yet be content man , thou shalt be filled with him ; in the mean while thou hast him , and hast blessednesse , and shalt be blessed . It 's said , 1 John 5.13 . These things have I written unto you that believe in the Name of the Sonne of God , that you may know that you have eternal life , and that you may believe on the Name of the Sonne of God. Mark how the Apostle distinguishes these two things ; thou believest on the Name of Christ , yet sayst thou , though I believe , I am not sure of my salvation , I do not know it . Why , let not that much trouble thee , that 's a consequent of it , and that assurance will follow after ; therefore you should not confound it with believing : These things have I written unto you that ye might know , &c. then there is a conclusion to be deduced from the premisses , so that a man may have full hold of Christ , and yet not be fully assured of his salvation . So then here is the will , which is the first thing . But the Lord works the deed also . And whereas it is said that God takes the will for the deed , the place had need be well understood : when we say God takes the will for the deed , it is not alwayes true , unlesse it be thus understood . When a man hath done to the utmost of his power what he is able , hath endeavoured by all means , then God will take the will for the deed ; but if there be ability in me , and I do not as much as I am able , I do not my utmost endeavour , then God will not take it ; but now God works the will and the deed ; when a man comes to the Throne of grace , and sets forward in his journey towards God , the first thing he doth is to come to the Throne of grace with Christ in his armes , and then having fast hold on Christ , he hastens and delayes not , having hold as Joab on the horns of the Altar . He hastens , he sees its no time to delay , he sees its now a time of need ; and Need , as the old proverb is , makes the old wife trot . Is it not need to make haste ( when the pursuer of blood follows ) to the City of Refuge ? who would make delays and demurs , and not run as fast as his legs would carry him ? Asson as I apprehend my need , and see the golden Scepter stretched out , then I come with might and main with Christ in my armes , and present him to the Father , and this is the approaching and drawing near in the Text , to the Throne of grace . But now when I am come thither , what do I say there ? What shall I come and say nothing ? The prodigal soon resolved to go to his Father , and say , I will up and go , there 's the will ; and say , there 's his speech . The believer is not like to the sonne that said to his father , I will go , but went not ; but when his father bids him come , he will come , he will not onely say so , but will draw near , and then he hath a promise , He that cometh to me , I will in no wise cast off . But when we come thither , what must we do ? why we must take unto our selves words , according to the Prophets expression , Hos. 14.2 . Take unto you words , and go unto the Lord , and say , Take away all our iniquities , and receive us graciously , so will we render the calves of our lips . When he comes to the Throne of grace , the thing that he doth , is , he presents unto the Father Christ bleeding , gasping , dying , buried , and conquering death ; and when he presents Christ to him , he opens his case , and confesses his sin to the full , and sayes , Lord , this is my case : As a beggar when he comes to ask an almes of you , he will make a preface , and tell you his extremity ; Sir , I am in great want , I have not tasted a bit of bread in so many dayes , and unless you help me by your charity , I am utterly undone . Now when these two concur that there is true need in the beggar , and liberality in him of whom he begs , it encourages the beggar to be importunate , and he prevails ; you may know when the beggar hath need by his tone , accent or language : The needy beggars tone and accent is different from the sturdy beggars that hath no need ; but yet , though the beggar be in great misery , if he see a churlish Nabal go by him , he hath no heart to beg , and follows him not , nor begs so hard , because he hath but little hope to attain any thing from him . But I say let both these meet together ; first , that the beggar is in great need , then , that he of whom he begs , is very liberal , it makes him beg hard ; but now cannot he pray without book ? Think not that I speak against praying by the book ; you are deceived if you think so ; but there must be words taken to us besides , which perhaps a book will not yield us . A beggars need will make him speak , and he will not hide his sores ; but if he hath any sore more ugly or worse than another , he will uncover it ; good Sir , behold my woful and distressed case , he layes all open to provoke pity . So when thou comest before God in confession , canst thou not finde out words to open thy self to Almighty God , not one word whereby thou mayst unlap thy sores , and beseech him to look on thee with an eye of pity ? I must not mince my sins , but amplifie and aggravate them , that God may be moved to pardon me ; till we do thus , we cannot expect that God should forgive us . A great ado there is about auricular confession , but it s a meer bable ; It were better to cry out our sinnes at the high Crosse , than to confesse in a Priests eare . Thou whisperest in the Priests eare ; what if he never tell it , or if he do , art thou the better ? Come and poure out thy heart and soul before . Almighty God , confesse thy self to him as David did , for that hath a promise made to it , Psal. 51.4 . Against thee , thee onely have I sinned , and done this evil in thy sight , that thou mayst be justified when thou speakest , and clear when thou judgest . Why so ? Why , one main cause why we should confesse sinne , is to justifie God. When a sinner confesses , I am a childe of wrath ; and of death , if thou castest me into hell , as justly thou mayst , I have received but my due : when a man does thus ( as the Kings Atturney may frame a Bill of Inditement against himself ) he justifies Almighty God : Thus did David , Against thee , against thee , &c. Now when we have thus aggravated our misery , comes the other part of begging , to cry for mercy with earnestnesse , and here 's the power of the Spirit . It 's one thing for a man to pray , and another thing for a man to say a prayer . 'T is the easiest thing in the world to say a prayer , but to pray and cry for mercy as David did , in good earnest , to wrestle with God , to say , Lord , My life lies in it , I will never give thee over , I will not go with a denial ; this is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is the work of Gods Spirit . I named you a place in Jude ver . 20. where the Apostle exhorts , but ye beloved , build up your selves in your most holy faith , praying in the Holy Ghost ; there 's the prayer of the faithful , to pray in the Holy Ghost . And in the Ephesians we read of an Armour provided for all the parts of a mans body , yet all will not serve the turn , unlesse prayer come in as the chief , Ephes. 6.18 . Praying alwayes with all prayer and supplication in the Spirit , and watching thereunto with all perseverance , &c. This is the prayer of faith , that procures forgivenesse of sinnes ; we must pray in faith , and in the Spirit ; that is the language which God understands . He knoweth the meaning of the Spirit , and knoweth none else but that : Many men are wondrously deceived in that which they call the Spirit of prayer . One thinks it is a faculty to set out ones desires in fair words , shewing earnestnesse , and speaking much in an extemporary prayer . This we think commendable , yet this is not the Spirit of prayer . One that shall never come to heaven , may be more ready in this than the childe of God ; for it is a matter of skill and exercise ; the Spirit of prayer is another thing . The Spirit helpeth our infirmities , for we know not what we should pray for as we ought ; the Spirit it self makes intercession for us with groanings that cannot be uttered , Rom. 8.26 . What shall we think then , that the Holy Ghost groans or speaks in prayer ? No : but it makes us groan , and though we speak not a word , yet it so enlarges our hearts , as that we send up a volley of sighs and groans which fit the Throne of grace . And this is the Spirit of prayer , when with these sighs and groans I beg as it were for my life . This is that ardent affection the Scripture speaks of . A cold prayer will never get forgivenesse of sins ; it 's the prayer of faith which prevailes . The prayer of the faithful availeth much , if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fervent . In the Ancient Churches those that were possessed with an evil spirit , were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because that caught them up , and made them do actions not sutable to their nature ; Prayer is a fire from heaven , which if thou hast it , will carry all heaven before it ; there is nothing in the world so strong as a Christian thus praying : Prayers that are kindled with such a zeal , are compared to Jacobs wrestling with the Angel , Hos. 12.4 . whereby , he had power over the Angel. The Prophet expounds what this wrastling was , he wept and made supplication unto him ; he found him in Bethel , and there he spake with him . This is the wrestling with God , when thou fillest heaven with thy sighs and sobs , and bedewest thy couch with thy tears as David did ; and hast this resolution with Jacob , I will not let thee go except thou blesse me . God loves this kinde of boldnesse in a beggar , that he will not go away without an answer . As the poor Widow in the Parable that would not give over her suit , so that the Judge though he feared not God , nor cared for man , by reason of her importunity granted her desire . Mark the other thing in the Apostle , he bids us pray with the Spirit , and with perseverance ; and he that cometh thus , hath a promise made to it : He that calleth on the Name of the Lord shall be saved . Call on me in the day of trouble , and I will hear thee ; it 's set down fully , Matth. 6.7 . Ask and you shall have , seek and you shall finde , knock and it shall be opened unto you ; for every one that asketh receiveth , and he that seeketh findeth , and to him that knocketh it shall be opened . One would think this were idem per idem , but it is not so . He bids us ask and it shall be given , seek and you shall finde , &c. There is a promise annexed to asking , seeking and knocking , but it is also proved by universal experience : for every one that asketh , &c. It 's every mans case ; never any man did it yet , that hath lost his labour , in not attaining what he asked . If thou hast it not yet , thou shalt have it in the end ; it is so fair a petition to ask , to have thy sinnes pardoned , that God would be friends with thee , and that Christ would make thee love him , and that God would be thy God , that God delights in it . This is the point then ; Suppose God answer not presently , yet knock still , seek still ; that is perseverance , the thing whereby it is distinguished from temporary asking . The hypocrite will pray in a time of need and adversity , but his prayer is not constant , Job 27.10 . Will the hypocrite alwayes call upon God ? If they come and seek God , and he will not answer , as Saul did , they will try the Divel . God would not answer Saul , and he presently goes to the Divel . It 's not so with Gods children ; they pray , and pray , and wait still ; they pray with the Spirit , and with perseverance : God deals not alwayes alike with his children , but differently ; sometimes he answers presently , sometimes he makes them wait his leisure , Psal. 32.5 . I said I would confess my sinne , ( sayes David ) and my transgressions , and thou forgavest the iniquity of my sinne ; so Dan. 9.21 . When he set himself to seek God , even while he was speaking and praying , the man Gabriel appeared unto him , and touch't him about the time of the evening Oblation . Before the word was out of his mouth God was at his heart , and presently sends him a dispatch . The like we see in Esay 65.24 . Mark what a promise there is ; It shall come to passe that before they call I will answer ; and while they are yet speaking , I will hear . This is a great encouragement ; but it may be God will not alwayes do this , and what 's the reason ? Why , he hath a wonderful great delight to be wrestled withall , and to hear the words of his own Spirit ; nothing is more delightful to him , than this , when the Spirit is earnest , and will not give over . I will not let thee go , unlesse thou blesse me . It 's said in the Canticles , honey is under the lips of the Church ; why so ? it's because there is no honey sweeter to the palate , than spiritual prayer to God. And therefore God delayes to answer thee , because he would have more of it . If the Musitians come and play at our doors or windows , if we delight not in their Musick , we throw them out money presently that they may be gone ; but if the Musick please us , we forbear to give them money , because we would keep them longer , for we like the Musick . So the Lord loves and delights in the sweet words of his children : and therefore puts them off , and answers them not presently : Now Gods children , let him deny them never so long , yet they will never leave knocking and begging ; they will pray , and they will wait still , till they receive an answer . Many will pray to God , as prayer is a duty , but few use it as a means to attain a blessing . Those who come to God in the use of it as a means to attain what they would have , they will pray and not give over ; they will expect an Answer , and never give over petitioning till they receive it . ROM . 5.1 . Therefore being justified by faith , we have peace with God through our Lord Jesus Christ , &c. HAving declared unto you heretofore the nature of faith , and that point which concernes the practice of it in our near approach unto God ; I am now come to shew unto you the fruits and benefits Christians receive from this Mother-grace ; and that the Apostle sets down in these words . He sets down , 1. The Mother-Grace , Justification ; that whereas we were afarre off , we are made near , and of enemies made friends of God. Then , 2. There are the daughters or hand-maids of this grace : For when we are justified by Faith , then , 1. We have peace with God : that peace of conscience which passeth all understanding ; then , 2. We have free accesse by faith unto the Throne of grace , so that we need not look for any other Mediators . Christ hath made way for us to God , so that we may go boldly to the Throne of grace , and find help at any time of need . 3. There follows a joyful hope , that a Christian hath by it , a taste of Heaven before he come to enjoy it . We rejoyce in hope , saith the Apostle ; hope being as firme a thing as faith , faith makes things absent as present ; hope hath patience with it , and would have us wait . We shall be sure of it , but yet we must wait patiently . 4. Not only rejoycing in hope , but even that which spoils a natural mans joy , as crosses , troubles , afflictions : and these are made the matter of this mans joy , not delectable objects only . Not in time to come after afflictions , but in afflictions ; so as that which spoils the joy of a natural man , is fuel to kindle this mans joy . Now concerning justification by faith ; though it be an ordinary point , yet there is nothing more needs Explication , than to know how a man shall be justified by Faith. It 's easily spoken , hardly explicated ; Therefore in this mother-Grace , I shall shew you , 1. What faith is that doth justifie . And , 2. What this justification is . For it is not so easie a matt●● neither . 1. Concerning the nature of faith , I have spoken sufficiently already wherein it consists ; but yet notwithstanding , there is a certain thing as like this faith as may be , and yet comes short of it . Many there are who are like the foolish Virgins , that thought they were well enough , and thought they should come time enough . So many think , verily they have faith , yea and perchance go with such a perswasion to their very graves , and think they have grace , and that they labour after Christ , and lay hold on him , and are free from worldly pollutions , so as that they have a taste and relish of the joy of the world to come , and yet are carried all this while in a fooles Paradise , and think there is no feare of their safety , never knowing that they are cast-awayes , till they come to the gates of hell , and find themselves by woful experience shut out of heaven . And their case is woful that are thus deceived . Know then that it is not every faith that justifies a man ; a man may have faith , and yet not be justified . The Faith that justifies , is the Faith of Gods Elect , Tit. 1.1 . there is a faith that may belong to them that are not Gods elect , but that faith does not justifie . In the Epistle to Timothy , that faith which justifies , must be a Faith unfeign'd , 1 Tim. 1.5 . 2 Tim. 1.5 , Now here 's the skill of a Christian to try what that faith is which justifies him . Now this justifying faith is not every work of Gods Spirit in a mans heart : for there are supernatural operations of the Spirit in a mans heart , that are but temporary , that carry him not thorow , and therefore are ineffectual : but the end of this faith is the salvation of our soules . We read in Scripture of Apostacy , and falling back . Now , they cannot be Apostates that were never in the way of truth . This being an accident , we must have a subject for it ; Now there is a certaine kind of people that have supernatural workings ; some that are drawn up and down with every wind of Doctrine ; these are they that have this cold and temporary faith ; temporary , because in the end it discovers it self to be a thing not constant and permanent . We read in John 11.26 . That they that are born of God , never see death , shall never perish eternally ; but yet we must know withal , that there may be conceptions that will never come to the birth , to a right and perfect delivery . And thus it may be in the soul of a man , there may be conceptions that will never come to a ripe birth ; but let a man be borne of God , and come to perfection of birth , and the case is cleare , he shall never see death . He that liveth and believeth in me shall not see death . And this is made a point of faith : Believest thou this ? There is another thing called conception , and that is , certain dispositions to a birth that come not to full perfection . True , a child that is borne and liveth , is as perfectly alive as he that liveth an hundred years : yet I say , there are conceptions that come not to a birth . Now , the faith that justifies , is a living faith : there is a certaine kind of dead faith ; this is a feigned , that an unfeigned faith ; The life that I now live , I live by the faith of the Sonne of God. Dost thou think a dead faith can make a living soule ? It 's against reason . A man cannot live by a dead thing , not by a dead faith . Now a dead faith there is . A faith that doth not work is a dead faith , Jam. 2.22 . Seest thou how faith wrought with his works and by his works was faith made perfect ? for verse 26. As the body without the spirit is dead , ( or without breath is dead ) so faith without works is dead also . See how the Apostle compares it , as the body without the spirit is dead , so faith without workes is dead also . The Apostle makes not faith the form of works , as the soul is the forme of the man : but as the body without the spirit is dead , so that faith that worketh not , that hath no tokens of life , is dead ; but then doth not the other word strike home ? Faith wrought with his works . It seems here is not as the Papists say , fides informis , and works make it up as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it . Compare this with the other places of the Scripture , 2 Cor. 12.9 . where the Apostle pray'd to God that the messenger of Satan might be removed from him ; and he said unto him , My grace is sufficient for thee , for my strength is made perfect in weaknesse . What ? does our weaknesse make Gods strength more perfect , to which nothing can be added ? No , it is , My strength and the perfection of it , is made known in the weaknesse of the meanes that I made use of for the delivery of mans soul from death . So here the excellency and perfection of our faith is made known by works ; when I see that it is not an idle but a working faith , then I say it is made perfect by the work : when it is a dead faith , that puts not a man on work , never believe that will make a living soul. In St. Judes Epistle , ver . 20. it hath another Epithite , viz. the most holy faith : not holy only , but most holy . That faith which must bring a man to God the holy of holies , must be most holy . It 's said , that God dwells in our hearts by faith . Now God and faith dwelling in a heart together , that heart must needs be pure and cleane . Faith makes the heart pure : It were a most dishonourable thing to entertaine God in a sty ; a filthy and unclean heart : but if faith dwell there , it makes a fit house for the habitation of the King of Saints , therefore it purifieth the heart . Well then , doest thou think thy sinnes are forgiven thee ; and that thou hast a strong faith , and yet art as prophane and as filthy as ever ? How can it be ? It is a most holy faith that justifieth , it is not a faith that will suffer a man to lie on a dunghill , or in the gutter with the hog . There may be a faith which is somewhat like this , but it is but temporary , and cometh short of it . But now there is another thing which distinguishes it : it is the peculiar work of faith . In Jesus Christ neither circumcision availeth any thing , nor uncircumcision , but the new creature , Gal. 6.15 . and againe , Gal. 5.6 . Neither circumcision nor uncircumcision availeth any thing , but faith which worketh by love . It 's twice set down . Now what is a new creature ? why , he that hath such a faith as works by love : not a dead faith , but a faith that works : but how does it work ? it not only abstaines from evil , and does some good acts , which a temporary may do , but it s such a faith as works by love . The love of God constraines him , and he so loveth God , as that he hates evil for Gods sake ; the other does it not out of love to God ; all the love he hath , is self-love : he serves his own turn on God , rather than hath any true love to serve him . Now that we may the better distinguish between these two , I shall endeavour to shew you how farre one may go farther than the other . I know not a more difficult point then this , nor a case more to be cut by a thread then this ; it being a point of conscience ; therefore , First , I declared unto you the nature of faith ; How God first works the will and the deed , and that there is a hungring and thirsting after Christ. First , I say there is a will and desire to be made partaker of Christ and his righteousnesse ; then there is the deed too . We are not only wishers and woulders , but do actually approach unto the Throne of grace , and there lay hold on Christ , touch the golden Scepter which he holdeth out unto us ; but , Object . Now you will ask , Is there not an earnest and good desire in a temporary faith , a desire unfeign'd ? Sol. Yes , there may be for a time , a greater and more vehement desire in a temporary then in a true believer , then in the elect themselves all their life . Object . Where 's the difference then ? I thought all had been well with me , when I had such a desire , as I could scarce be at rest till it were accomplished . Sol. I answer , beloved , It is a hard matter to tell you the difference : but you must consider , 1. From whence this desire flowes ; whether it come from an accidental cause : as if by accident my heart be made more soft , and I more sensible of my condition , or whether my nature be changed ; to give you an instance , in iron : when iron is put into the forge it is softened , and as soon as it 's taken forth , we say 't is time to strike while the iron is hot ; the fire hath made a change in it , it 's malleable , the hammer is able to work on it ; but let the fire be gone , and it 's as hard as before ; nay , we say steel is harder , so that there is no change in the nature of iron , it 's hard still , redit ad ingenium , it goes back into its own estate . If it be softened , it is by an accidental cause ; so here , as long as the temporary faith is in the furnace of afflictions , when God shall let loose the cord of his conscience , and makes him see that there is no way for salvation but by Christ , then the sense of his torture will make him desire with all the veines in his heart to have Christ. See a singular example of this temporary desire in Psal. 78.34 . When he slew them , then they sought him , and returned and enquired early after God. So Prov. 1.27 . When their fear was on them as desolation , and their destruction as a whi●le-wind : when distresse and anguish cometh upon you , then shall they call upon me , &c. Not with a feign'd desire , but in truth and reality they desire relief ; They remembred then that God was their Rock , and the high God their Redeemer ; they saw a Redeemer when he was slaying of them , and they believed that God would free them , though it was but temporary : Neverthelesse they flattered him with their mouths , and lyed unto him with their tongues ; for their heart , was not right with him , neither were they stedfast in his Covenant . Observe then this was but a temporary case , a temporary change ; there was no new creature , no new nature wrought : but being in the furnace of affliction , as long as the fire was hot they were pliable ; they were not stedfast in his Covenant . Let this be an admonition to them that think they never can have true faith till God slay them . I am not of that opinion . God sometimes useth this means ; but it is not so necessary , as that it cannot be otherwise ; and to speak truly , I had rather have faith that comes another way ; the difference is this , The temporary believers will have Christ while God is slaying of them , whil'st they are in the furnace of afflictions : but the other in cold blood when Gods hand is not on them . The true believer is sick of love , and when he hath no affliction , nor Gods hand on him , with the Apostle , he accounts all things dung and drosse for the excellency of the knowledge of Christ Jesus . There 's an ardent desire when this external cause draws not . If when thou art out of the forge , thou hast thy heart softned , and findest this work of grace and faith to drive thee to Christ , thou hast a faith unfeigned , and so the faith of Gods elect . Again , there is not only this desire in him who hath a temporary faith ; but having understood the Word , he so desires it , that when he knows there is no having Christ , nor happinesse or salvation by him , unlesse he deny himself , and part from his evil wayes , being perswaded of this , out of self-love he would have Christ ; and seeing these be the termes , that he must turn a new leaf , and lead a new life , or go to hell , therefore he will do this too ; this is much ▪ yet I say , he doth this too ; but how shall this be proved ? most evidently in 2 Pet. 2.20 . For if after they have escaped the pollutions of the world , through the knowledge of our Lord and Saviour Jesus Christ , they are again intangled therein and overcome , the latter end with them is worse than the beginning . Here is that Apostasie , and here is the subject of the temporary faith . It had been better for them not to have known the way of righteousness , then after they have known it , to turn from the holy Commandment delivered unto them ; this was a temporary conversion , as Ephraim , like a broken bow , turned back again in the day of battel . Observe what they did , they were like the foolish Virgins , they kept their maiden-heads in respect of the pollutions of the world ; they lived very civilly , they escaped the corruptions of the world , and no man could challenge them of any filthy act ; they knew that Christ was the King of Saints , and had the knowledge of him ; they knew that it was not fit that the King of glory and holinesse should be attended on by the black guard ; that they must have sanctity that will follow him ; and therefore they laboured to be fit to attend him : They escaped the pollutions of the world ; but yet it continues not ; why so ? For it hapned to them according to the true Proverb , the Dog is returned to his vomit , and the Sow that is washed , to her wallowing in the mire . Mark , the Dog turns again to his own vomit . This proceeds from some pang in his stomach , that enforceth that filthy beast to disgorge it self that it may have some ease ; but he quickly gathers it up again as soon as the pang is over . Some there are that would be content to hide their iniquity under their tongues , as Job speaks ; but there comes a pang sometimes , a pang in their consciences which forceth them to vomit up their sweet bits again ; but well , the fit is gone , and being gone , they , like the filthy dog , return to their vomit again , considering the pleasure which they took in that filthy thing ; that they did disgorge themselves , was but from that pang and present pinch , not from the loathing or hatred of the thing , and therefore they return again unto it . By the way then take notice ▪ of the filthinesse of sinne ; how filthy is it , that the Lord compares it to the vomit of a dog ? Then there followes another comparison of it : It 's as the So● that is washed , and returns to her wallowing in the mire : See another loathsome resemblance of this temporary faith ; the Sow was washed , but how ? her swinish nature was not washed from her ; as long as the Sow is kept from the mire , in a fair Meadow with the Sheep , she looks as sleek and clean as they ; she was washed , there 's an external change , but her nature remained ; bring the Sow and the sheep to a puddle , the sheep will not go in , bec●use it hath no swinish nature ; but the other , retaining its swinish nature , though before in outward appearance as clean as the sheep was , yet she goes again to her wallowing in the mire . There may be the casting away of a mans sinnes , and yet no new creature wrought in him . That I may shew this to you , take this example . A man known to be as covetous a man as liveth , he loveth his money as well as his God , yet perchance this man is brought in danger of the Law , and must be hang'd , for some misdemeanour committed ; this man to save his life will part with all he hath ; what ; is his disposition changed ? no not a whit , he is as covetous as before , he is the same man , he doth it to save his life , and to this end he is content to part with his money ; the same minde had those in the Acts of the Apostles , who in a storm cast their wares into the Sea with their own hands ; Acts 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; willingly , and yet half unwilling ; for the saving of their lives they would part with these things , yet it was with a great deal of repining and reluctancy . As we read of Phaltiel ; when his wife was taken from him , he followed behinde weeping , till they bid him be gone , and return back . So these men forsake their sinnes and hate them , but it is but imperfectly ; they part with them , but they part weeping . Well , at this parting there may be a great deal of joy , it may taste not only the sweetnesse of the Word of God , but because they are in a disposition and way to salvation , they may have some kinde of feeling of the joyes , and taste of the powers of the world to come ; as the Apostle speaks , H●b . 6.4 . It 's impossible for those who were once enlightned , and have tasted of the heavenly gift , and were made partak●rs of the Holy Ghost , &c. There 's a supernatural work wrought in them , and they have tasted the good Word of the Lord ; they begin to have some hope , and rejoyce in the glory of the world to come : what 's the difference then ? here 's a tasting ; but as it is John 6. it 's not said he that eats my flesh , and tastes my blood ; but he that eats my flesh and drinks my blood shall live for ever . There is a difference betwixt tasting and drinking , there may be a tasting without drinking ; and the Text saith , Matth. 27.34 . When they gave Christ vineger , he tasted thereof , but would not drink . He that can take a full draught of Christ crucified , he shall never thirst , but shall be as a springing fountain that springeth up to everlasting life ; but it shall not be so with him that doth but taste . The Vintner goes round the Celler , and tastes every Vessel ; he takes it only into his mouth , and spits it out again , and yet knows by the tasting whether it be good or bad ; the wine goeth but to his palate , it reaches not to the stomack . So a temporary believer tastes and feels what an excellent thing it is to have communion with Christ , and to be made partaker of his glory , but he does but taste it . Look in Hosea 5.15 . where we have another instance of this temporary Believer ; Ye would think they sought God in a good sort , and in as good a manner as one could desire : well , but how did they seek him ? it was only upon occasion , in time of affliction : I will go and return to my place untill they acknowledge their offence , and seek my face ; in their affliction they will seek me early ; and again , Hosea 6.4 . the Lord complains of them notwithstanding . They will in their affliction seek me early : was not this a fair returning ? Come ( say they ) let us return unto the Lord , for he hath torn , and he will heal us , &c. What a deal of comfort did they seem to gather from the wayes of the Lord ! but see what follows , Hosea 6.4 . O Ephraim , saith the Lord , what shall I do unto thee ? O Judah what shall I do unto thee ? for your goodnesse is as a morning cloud , and as the early dew it goeth away ; that is , it is but a temporary thing , wrought by affliction , which will not abide . As when a wicked man on his death-bed desires that God would spare him and restore him to his health , and that he would become a new man , all this comes but from the terrours of death ; for it oft proves that if God restores him he becomes as bad , if not worse than ever he was before . But that I may not hold you too long ; 2. Take this for another difference : That Gods children can as earnestly desire grace as mercy ; The temporary desire mercy , but never desire grace . The believer desires grace to have his nature healed , to hate his former conversation . The temporary never had , nor never will have this desire ; should one come to the temporary believer , and tell him God will be merciful unto him , you may go on and take your fit of sinne , you shall be sure of mercy ; he would like this well , and think it the welcomest news as could be , because he only fears damnation , & self-love makes him only desire freedome from that ; but now the childe of God hates sinne , though there were no Hell , Judge nor Tormentor ; he begs as hard of God for grace , as for mercy , and would do so , were there no punishment . His nature being chang'd , he desireth grace as well as mercy , which the temporary never does . 3. The last mark is from the words of the Apostle , Neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . Love and the new creature puts Gods children on work ; their hearts are first altered and changed by being made new creatures . As the Scripture saith , his flesh is circumcised , he is a dead man ; deadnesse argueth impotency of doing those things which a living man doth ; he cannot walk , &c. The temporary will not sinne for fear of after-claps , ; but this man cannot sinne , his heart is changed , he is dead to sinne ; we see how both abstain from sinne , but the perusal and disposition is not alike . The temporary sinner perchance commits not the sinne , but he could finde in his heart to do it ; he saith not with Joseph , How can I do this great wickedness and sinne against my God ? the other saith , I could do this evil well enough , but I will not . Thou canst not bear those that are evil , as in the Revel . Now he that is born of God cannot sin , there is that seed , that spring in him , that for his life he cannot sin , but it turns his heart from it ; for his life he cannot tell how to swear , lye , &c. or joyn with others in wickednesse ; but this must be understood of the constant course of their lives ; I speak not what they may do in afflictions , when they are surprized , but in the course of their lives , they commit sinne as if they knew not how to do it ; the other doth it skilfully ; these coblingly and bunglingly , they do it ill-favouredly ; thus it is with a wicked man in doing a good work , he cobles it up . Thy faith then must be a faith that worketh by love ; can'st thou do those good works thou doest out of love ? then my soul for thine thou art saved . Get me any temporary that loves God , and I shall say something to you . Hast thou then a faith that causeth thee to love God , a working faith , and a faith that will not suffer thee to do any thing displeasing to him ? if thou hast such a faith , thou art justified before God. 2. And so I come now to the point of justification , the greatest of all blessings : Blessed is he ( saith David ) whose transgression is forgiven , and whose sinne is covered ; blessed is the man to whom the Lord imputeth not iniquity ; it 's the most blessed condition as can be ; it is set down by way of Exclamation . O the blessednesse of the man to whom the Lord imputeth not iniquity ! For justification , see what it is ; the Scripture in St. Pauls Epistles , speaks of justification by faith ; and in St. James , of justification by works . Now it will be useful for us in this point to know whence justification comes ; it comes from justice , Tsedeck as the Original hath it , and to justifie ; so that justification and righteousnesse depend one upon the other ; for what is justification but the manifestation of the righteousnesse that is in a man ? and therefore in Gal. 3.21 . they are put for one and the same thing : For if there had been a Law given which could have given life , verily righteousnesse had been by the Law ; that is , justification had been by the Law. Again , If righteousnesse be by the Law , then Christ is dead in vain . Gal. 2. that is also if justification had been by the Law , &c. justification is a manifestation of righteousnesse ; and as many wayes as righteousnesse is taken , so many wayes is justification , which is a declaration of righteousnesse ; so that if there be a double righteousnesse , there must be also a double justification ; Beloved , I bring you no new doctrine ; be not afraid of that ; but I shew you how to reconcile places of Scripture against the Church of Rome , and those things which the Papists bring against us in this point . It stands by reason , seeing justification is a declaration of righteousnesse , that there must be so many sorts of justification as there be of righteousnesse . Now there is a double sort of righteousness , Rom. 8.4 . That the righteousnesse of the Law may be fulfilled in us ; see then there is a double righteousnesse ; there is a righteousnesse fulfilled in us , and a righteousnesse fulfilled by us , that 's walking in the Spirit . The righteousness fulfilled in us , is fulfilled by another , and is made ours by imputation ; so we have a righteousnesse without us , and a righteousnesse inhaerent in us ; the righteousnesse without us , is forgivenesse of sinnes , and pardon of them , which is a gracious act of God , letting fall all actions against me , and accounting of me as if I had never sinned against him all my life time ; then there is a righteousnesse within me , an inherent righteousnesse . And if a righteousnesse , then justification ; for that is but a declaration of righteousnesse . And so that which the Fathers call justification , is taken generally for sanctification ; that which we call justification , they call forgivenesse of sinnes ; that which we call sanctification , they call justification ; so that the difference is only in the termes . Justification we must know , is not taken only as opposed to condemnation , which is the first kinde of righteousnesse , Rom. 6.7 . He that is dead , is freed from sinne ; if you look to the Greek or to the Margent , it is , he that is dead , is justified from sinne ; this is not took in the first sense as opposed to condemnation , but in the other sense as it hath relation to final grace ; The perfection of sanctification is wrought in me ; for where there is final grace , there is a supersedeas from all sinne ; so Rev. 22.11 . Let him that is righteous , be righteous still ; the Greek is , let him that is righteous , be justified still . See then the difference between Saint Paul , and Saint James . Saint Paul speaks of that which consists in remission of sinnes , as in comparing the Apostle with David will appear , Blessed is the man whose sinnes are forgiven . Saint James speaks of justification in the second acception . You need not flie to that distinction of justification before God , and justification before men ; think not that Saint James speaks onely of justification before men . Was not Abraham our father justified by works , when he offered up Isaac on the Altar ? What justified by killing his son ? this was a proper work indeed to justifie him before man , to be a parricide ; to kill his sonne , though it were not so before God. So Psal. 106. we read how God accounted the act of Phine as for righteousness ; thus you see how works are accounted righteousnesse in the second kinde of righteousnesse . In the former righteousnesse we are justified by faith ; for in righteousnesse inherent there is a goodly chaine of vertues : Adde to your faith vertue , &c. adde one grace to another ; Adde to vertue knowledge ; faith is but one part of the Crown . Now this justification in the first sense whereby my sinnes are forgiven , is called the righteousnesse of God , because of Christ which is God , because it s wrought by Christ , Dan. 9. he is called an everlasting righteousnesse , which continueth for ever world without end ; for do not think the Saints in heaven have onely the second kinde of righteousnesse ; for they have the same covering by justification by Christ in heaven that they had before ; God covers their sins not here onely , but there also ; justification follows them for ever . Quest. But now what parts hath justification in it ? we are wont to say that there are two parts ; one imputation of righteousness , the other forgivenesse of sinnes . Sol. I answer ; for my own part I think Justification is one simple act of God , and that it is improperly distinguished as parts ; but rather as terminus a quo is distinct from terminus ad quem . And this I shall shew unto you both by reason and authority , that faith is but one act . Let none say that I take away the imputation of the righteousnesse of Christ ; No : the bringing in of light , and the expulsion of darknesse is not two acts , but one ; but there is terminus á quo , and terminus ad quem . We are accounted righteous , and that is , we have our sinnes forgiven . And the reason is this ; if sinne were a positive thing , and had a being in it self , then the forgivenesse of sin must be a thing distinct from the imputation of righteousnesse . Scholars know the difference between adversa and privantia ; white and black are both existent ; but darknesse and light are not , but only a privation one of another , Darknesse is nothing of it self but the absence of light ; The bringing in of light is the suppression of it ; you must understand sinne hath no being , no entity ; it 's only an absence of righteousnesse , the want of that light which should be in the subject ; which want is either in our nature , and then it 's call'd original ; or in our person and actions , and then it s call'd actual transgression . Sinne is an absence of that positive being , which is , as I said , either in our nature , or works . Then thus I will resolve you in another point : viz. If sin were a positive thing , all the world cannot avoid it but God must be the Author of it ; for there is nothing can have a being , but it must derive its being from the first being , God. Now how can we avoid Gods being the Author of sin ? Why thus , it is nothing . But what is sinne nothing ? Will God damne a man , and send him to hell for nothing ? I answer ; it s not such a nothing as you make it ; a man is not damned for nothing . It 's a nothing privative , an absence of that that should be , and that a man ought to have . As when a Scholar is whip't for not saying his lesson , is he whip't think you for nothing ? indeed he hath nothing , he can't say a word of his lesson , and therefore it is he is whip't ; it is for a thing he ought to have , and hath not . Well , if you will say there are two parts of justification , do if you please ; but this I take to be the more proper and genuine explanation . Besides , it appears by testimony of the Apostle , Rom. 4.6 . As David describeth the blessednesse of the man to whom the Lord imputeth righteousnesse without works , &c. Saying , blessed are they whose iniquities are forgiven , and whose sinnes are covered . The Apostle cites the Prophet David , Psal. 42. Mark the Apostles conclusion , and how he proves it . His conclusion is , That man is blessed unto whom the Lord imputeth righteousnesse without works . His argument then must needs be thus framed . He whom God forgives is blessed ; But , He to whom God imputeth righteousnesse without works , hath his sinnes forgiven him : Therefore he is blessed . Now , how could this assumption hold , if imputation of righteousnesse , and remission of sinnes were two distinct acts ? for not imputing righteousnesse is not to bring in light , which keeps out darknesse ; but observe , the Apostle to the Colossians and Ephesians , makes this forgivenesse of sins , the whole work , way , foundation of our redemption . But here remember I deny not the imputation of righteousnesse ; for that is the foundation of the other ; here 's the point . How is Christs righteousnesse imputed to me ? that positive thing which expels the other ? Not so as if Christs righteousnesse were in me subjectively ; for it was wrought by his passion as well as his action ; The Apostle calls it faith in his blood ; by faith in Christ Christs passive obedience is imputed to me : What do you think the meaning is that God doth esteem me as if I had hang'd on the Crosse , and as if I had had my sides pierced ? No , that would not stead me , or do me any good ; that which was meritorious and singular in him , did reach to us ; so that the meaning is this , as it is in the Articles of the Church of England , That for the merits of Jesus Christ , God is well pleased with the obedience of his Son , both active and passive , as that he takes us to be in that state for his sake , as if we had fulfilled all his Laws , and never broken them at any time , and as if we ow'd him not a farthing ; this is imputative righteousnesse , however the Papists may scoffe at it . And this kinde of justification must of necessity be by imputation : why ? because when a man hath committed a sinne , it cannot be undone again ; God by his absolute power cannot make a thing done undone ; for it implies a contradiction . The act past cannot be revoked , nor the nature thereof changed ; murther will be murther still , &c. How then can I be justified , the sinne being past , and the nature of it still remaining ? I say , how can I be justified in the first sense any other way than by imputation ? its said in 2 Cor. 5.19 . God was in Christ reconciling the world unto himself , &c. This kinde of justification which consists in remission of sinnes , cannot be but imputative ; sin cannot be changed , nor the thing done , undone . But now cometh a greater question ; If by justification our sinnes be forgiven us , what sinnes are forgiven I pray ? sinnes past , or sinnes to come ? we are taught that in the instant of justification , all our sinnes past and to come are remitted ; which is in my mind an unsound doctrine : for if we look narrowly into it , we shall finde that in propriety of speech , remission of sinnes hath relation to that which is past ; it s said therefore , Rom. 3.25 . Whom God hath set forth to be a propitiation through faith in his blood , to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God. And remission of sinnes hath relation to those that are past , as appears by inevitable reason ; for what is remission of sinnes , but sinne covered ? Now can a thing be covered before it be ? blot out mine iniquities , &c. saith David ; can a thing be blotted out , before it 's written ? this is the thing makes the Pope so ridiculous , that he will forgive sins for the time before they are committed ; but what , do we get nothing for the time to come ? yes , yes , when the sinne is past , by faith we have a new accesse unto God ; and having risen by repentance , we get a new act , not of universal justification , but of a particular justification , from this and that particular sinne . But if there be forgivenesse of sinnes past already , and I know that I am justified , and my sinnes remitted : may I now pray for forgivenesse of sinnes past ? The Papists say it is active infidelity , and as absurd as to pray to God to create the world anew , or incarnate his Son again . But there is no conversion where there is no praying ; and there is need of praying for the remission of sinnes past , and against sinne for the time to come , as I shall shew next time ; as also consider whether there be any interruption of the act of justification by falling into great sins . There 's no man hath a mind more against quierks and quillets than I ; yet for the opening of these things , and staying and setling the mind , and clearing the understanding , give me leave the next time to clear these things unto you . ROM . 5.1 . Therefore being justified by faith , we have peace with God through our Lord Jesus Christ. IN this Chapter , especially in the beginning thereof , I shew'd unto you that the Apostle sets down unto us those special comforts that a man receives after God hath wrought that supernatural grace of faith in his heart ; so that here is set down The Mother-Grace , Justification by faith ; and then the blessed issues or daughters thereof ; and those are , a free access to God , a joyful hope of the glory to come , and not only a patient , but a joyful suffering of all afflictions that shall befall us in this life . Concerning justification by faith , I laboured to open it unto you the last day , three things may well be considered therein . 1. What that faith is whereby we are justified . 2. What that justification is we have by faith . 3. What relation the one of these hath to the other . Concerning the first of these I told you that it was not every faith that justifieth , not every kinde of faith that a man can live by . There is a dead faith , and a man cannot live by a dead thing : And there is a living faith , and that is called a faith unfeigned . And though it be in Scripture called the common faith , yet it is with some restriction ; it is the faith of Gods elect . There is a faith also which is but temporary ; that being touch't with the sense of sinne , and seeing there is no deliverance from the curse due to sinne , but by Christ ; and that there is no part to be had in Christ , but by renouncing all corruptions ; the consideration of the desperatenesse of his case without Christ , makes him long after him ; and since he cannot have Christ without leaving sinne , he will resolve on that too ; he will make towards Christ , and perhaps he comes to taste of the sweetnesse of Christ , and feels the power of the world to come ; he forsakes sinne , and thereby comes so near the true believer , that a man must as it were , cut a haire to divide between them . And this is a thing very necessary to be considered of . And I shew'd unto you also that these are not moral things ; not a faith that is wrought by the power of men , but by a work of Gods Spirit ; for it humbles a man for sinne , and makes him make toward Christ , and seek him above all things , and having laid some hold on him , he escapes the pollutions of the world , and yet this faith is but temporary ; a thing supernatural it is , yet it is without root . Now as I noted unto you , this is not different in the circumstance of time ; for time alters not the thing . A childe that liveth but half an houre , doth as properly and truly live , as one that liveth a hundred years . But it is called temporary , not that therein stands the difference , but therein it is shewn , and that proves the man to have something wanting . Our being united to Christ , and being nigh unto him , is as a graft or scyons put into a Tree ; there are two grafts put into one stock , and each of them have all the several things necessary done unto them , as cutting , binding , &c. yet time discovers that the one thrives , and the other withers ; so that there was a fault unseen ; though he that put in the grafts never saw it , yet time discovers it . Now the difference is not in the time , but in the foundation of the thing it self . Now what the difference is between these , I laboured to declare unto you the last day . The use of it is in brief this , faith is not in all these . All have not faith ; yet some come so near , and have faith so like that it will trouble a wise man to make the distinction . These are like the foolish Virgins , that lived very civilly , and kept their maiden-heads in regard of the world ; none could accuse them for any evil they had done ; yet they are at length shut out . Many think themselves in a good way , and a safe condition , yea , and go out of the world in this conceit , and think they are entring into the gate of heaven , till they in a moment are cast down to hell : Try we therefore , search and sift our selves ; if this grace were as grasse that grows in every field , it were something ; but it is a precious flower , which if we have not , Christ profiteth us nothing . This is the means of Christs being applied unto thee ; how doth it therefore behoove every one of us to look to it , and not to slubber over the matter slightly , but to search and try , and examine our selves . And in the marks I shew'd you before that it was such a thing as may be likened to a conception which never comes to the birth ; such a thing is this temporary faith . Among others let me adde the tokens of love ; it is twice set down in the Galatians , neither circumcision nor uncircumcision , &c. but faith which worketh by love ; and again , neither circumcision , &c. but the new creature . They that have a temporary faith want nothing but the new creature ; what 's that ? its faith that worketh by love . They that love God , it 's a sure token that God hath loved them first , and God never giveth this love , but they have faith unfeigned . The next thing is , he is ever careful to try himself , to prove himself . The temporary cannot endure to be brought to the touch or tryal . He accounts every beginning of grace in himself very great ; every Mole-hill to be a Mountain . Now Gods children know that they may be deceived with counterfeits , and therefore he tryeth himself . Mark the speech of the Apostle , Examine your selves , prove your own selves ; know you not your own selves , how that Jesus Christ is in you , except you be reprobates ? us understand the words ; first , we see then it is a thing that is possible to be known , whether we are in the faith or no ; and this is flat against the Papists ; for they think a man can have but a conjectural knowledge that he hath grace and faith . It may be probable , they say , but it cannot be certainly known ; but does not the Apostle say , Examine your selves , prove your selves , know you not your selves , &c. No Papist can know it , yet it is possible to be known . Prove and try , you shall not lose your labour . If you take pains in it , you shall attain it in this world . Make your calling and election sure , saith the Apostle ; on Gods part it is sure enough , for the foundation of God standeth sure : but make it sure unto your selves , in respect of your own knowledge . Know you not your own selves , that Jesus Christ is in you , except ye be reprobates ? It is a thing may well be made sure of ; therefore search , try , examine , &c. Others are content with bare beginnings that never come to any maturity ; but those that have true faith , are ever bringing themselves to the tryal and touch-stone . But may some say , I have tryed and examined my self , and I do not finde that Christ is in me ; what am I a reprobate therefore ? No , God forbid : I say not the man is a reprobate that cannot discerne that Christ is in him ; See what that is that will explain this , 1 Cor. 11.19 . For there must be heresies among you , that they which are approved , might be made known ; there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men that are approved , such as have endured the dint and shot of the Musket : such as have put themselves to the tryal , and come off well ; these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and are opposed to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who are such men as take things hand over head , do not search , and try , and examine , and put themselves to the proof ; it 's a signe these have not true faith : for what , is the having of Christ so slight or poor a thing , as that they will take no pains for him , or care not for knowing whether they have him or no ? what , neglect Christ so much , as not to adventure on the tryal ? these are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But he which hath this saving faith , he is ever putting himself to the tryal . Again , Gods childe , not only useth all the means in himself to try himself , but he prayeth for the aide of God also ; he knoweth that his own heart is deceitful , and may cozen him , but that God is greater than his heart , and knoweth all things . And therefore he cryeth unto God to try him , as Psal. 139. Try me O God , and know my heart ; prove me , and know my thoughts ; look well whether there be any way of wickedness in me , and lead me in the way everlasting ; there is an everlasting righteousnesse , and an everlasting way that leads unto it , about which these are not content to try themselves only , but they desire God to try them also ; and to make them know the uprightnesse of their own hearts , and not to suffer them to be deceived thereby . Now that I have done with . Consider now what that justification is , that is obtained by this true lively faith ; I shew'd unto you that justification is ordinarily taken for an acquittance from a debt . It is derived from justice or righteousnesse ; therefore I shew'd that justification and righteousnesse are taken for one and the self same thing ; for if there had been a Law given which could , &c. that is , justification had been by the Law. Now as there is a double righteousnesse , so there is also a double justification . Not that I hold there is any other justification as it comprehends remission of sinnes , but only one , but otherwayes , as many righteousnesses as there are , so many justifications there are . Now there is a double kinde of righteousnesse , the one imputed , and the other inherent ; the one is the righteousnesse of Christ , an act transient from another , which cannot be made mine but by imputation . Besides this there is another which is inherent , a righteousnesse in us . St. James speaks of the one , and Saint John of the other . One is opposed to condemnation , and the other to hypocrisie . The soundnesse of the heart is respected of God for righteousnesse , in respect of the graces inherent in us . Now to give you a touch of the difference between the one and the other , and therein to declare the difference between us and Rome : Know then that the question between us and Rome , is not Whether justification be by faith or no ? but Whether there be any such thing as justification or no ? The doctrine of the Church of Rome is , that there is no such grace as this . But concerning the first of these , that justification which is by the imputation of Christs righteousnesse , I shew'd unto you that imputation in this case , is , as when a man comes to hold up his hand at Gods Barre , as it were , and it 's demanded of him what he hath to say for himself , why he should not dye ; and then this justification by Christs righteousnesse is opposed to condemnation . Then justification by faith is , that when I come to stand before God , though conscience say I am guilty of a thousand sinnes , yet I may go boldly and plead my pardon , which will acquit me as if I had never sinned at any time . God was thus in Christ reconciling us ( the world ) unto himself , not imputing their sinnes unto them . Now sinne is a thing past , which being done , cannot be made undone , the sin remains still ; murder is murder still , and adultery is adultery still ; it cannot be undone again . Now how shall this man that is guilty of murder and adultery , be made just ? it cannot possibly be but by not imputing his sinne unto him , so that God should account it to him , as if it had not been done at all by him ; he puts it upon Christs account ; Account : The word is used in the Epist. to Philemon , where St. Paul saith , If he hath wronged thee , or oweth thee ought , put that on mine account . A mans sins being thus put upon Christs account , he is accepted of God as freely as if he had never owed him any thing , or as if he had never offended him . Now this is done by transferring the debt from one person to another ; so that we see this imputation of sinne to Christ , and of Christs righteousnesse to us is most necessary . It must be so : And if there were no testimony for it in Scripture , yet reason sheweth that there can be no righteousnesse but by Gods acceptation of us in Christ as if we had never sinned ; there is the difference then . To him that worketh not , but believeth in him that justifieth the ungodly , his faith is accounted to him for righteousnesse . But doth God justifie the ungodly ? that 's a hard speech ; we read in the Proverbs , He that justifieth the wicked , and condemneth the just , even they both are abomination to the Lord. But here we must understand this as we do some other Scriptures ; we read in John , that the blinde see , the lame walk , the dumb speak . It 's impossible for a man to be blinde and see , to be dumb and speak all at once ; yet take the chief of sinners , suppose Paul , and he was so in his own account ; but the act of justification alters him . God justifies the ungodly , that is , him that was even now so ; but by the imputation of Christs righteousnesse he is made righteous , that is , righteous in Gods account . But in proceeding in this point I did reflect a little back . God findes a man with a number of sinnes , full of sinne , and forgives these sinnes ; now I demanded this ; how farre doth this justification and forgivenesse extend ? to sins past alone , or to sinnes past and to come ? And I answered that we must consider this matter two wayes . First , to justifie a mans person simply ; and then to justifie a man from this or that particular act : The phrase is used in Scripture , Acts 13.39 . And by him all that believe , are justified from all things , from which we could not be justified by the Law of Moses . There is justification from this or that thing . There is first , Justification of a mans person ; he that was an enemy , is now made a friend ; he is now no longer a stranger at home , but is in the list or Gods houshold . Now this we say , no sooner doth a man receive it , but the self-same houre that he receiveth it , the bond is cancel'd , the evidence is torn , and fastened to the Crosse of Christ , and hangs up among the Records , whereas before it was an evidence against us , and would have layen heavy on us at the bar ; but now it is fastened to the Crosse as a cancel'd Record , the bond is become void . Secondly , but now when we consider justification from this or that particular act ; I declared that so a man is onely justified from sins past ; for it is contrary to reason and Scripture , that a man should be justified from sinnes to come : For Scripture , the Apostle hath it , Rom. 3.25 . Whom God hath set forth to be a propitiation through saith in his blood , to declare his righteousnesse for the remission of sinnes that are past , through the forbearance of God ; and it is clear also from the nature of the thing . A thing cannot be remitted before it be committed , nor covered before it had an existence , nor blotted out before it be written . Therefore justification from such or such a fault , must have relation to that which is past ; but for justification for the time to come , I will speak anon ; there I left the last time . I have now faith , and I believe in Christ ; I have now relation to him , and remission of sinnes past . But why then do I pray for it ? to what end is that ? Bellarmine objects that it is an act of infidelity to pray for it afterwards ; but we do it , and we ought to do it ; see Psal. 51. David made that Psalme after the Prophet Nathan had told him his sinne was pardoned : See the title of it , ( and we must know that the title is a part of Gods Word as well as the rest ) A Psalme of David when Nathan came unto him , after he had gone in unto Bathsheba : Nathan told him that God had took away his sinne : Yet he cryeth here throughout the whole Psalme , to have his sinne pardoned and blotted out ; so that though there were faith and assurance , yet he still prays for it . Now Bellarmine saith , this cannot be ; but doth he dispute against our opinion ? no , he disputes against the Holy Ghost ; for David having received a message of forgivenesse , yet prays . Therefore if the Jesuite had grace , he would joyne with us to salve the matter , rather then through our sides to strike at God. But it is a Fallacy to joyne these two together ; for a man to pray for a thing past , it is an act of infidelity ; as to pray that God would create the world , and incarnate his Sonne . I answer , there is difference between an act done , and an act continued ; when the World was made by God , God had finished that work . And when Christ took our flesh upon him , the act was done ; but the forgivenesse of sin is a continued act , which holds to day and to morrow , and world without end . God is pleased not to impute thy sinnes , but cover them ; Now this covering is no constant act . I may cover a thing now , and uncover it again ; now forgivenesse of sinne being an act not complete , but continued , and continued world without end ( and therefore we say the Saints in heaven are justified by imputative righteousnesse , Gods continuance of his act of mercy . ) The point then is this ; As long as we continue in the world , and by contrary acts of disobedience continue to provoke God to discontinue his former acts of mercy , and our sinnes being but covered , therefore so long must we pray for forgivenesse . When the servant had humbled himself before his Lord , it is said , The Lord of that servant loosed him , and forgave him the debt ; but though he forgave him , yet he did another act that caused his Lord to discontinue his pardon , Matth. 18.33 . Shouldest not thou also have had compassion on thy fellow-servant , as I had pity on thee ? He had pity on him ; yet since he doth another act , which turns his Lords heart against him , therefore he is now cast into prison , and he must not come out thence till he hath paid the utmost farthing . He had forgave him to day and to morrow , and would have continued his forgivenesse if he had not thus provoked him ; we must pray to God to continue his acts of mercy , because we continually provoke him by new acts of rebellion . Adde to this , The King grants a pardon to a man ; In all Patents of pardon there is a clause that the man must renew his Patent . If forgivenesse may be renewed , then those things are to be renewed again , by which the renovation of my remission may be wrought . God would have me renew my acts of faith ; and if of faith , why not of repentance , and of prayer ? There is a singular place in Ezek. 36.29 , 35 , 37. that makes it plain , That though God intends to do the thing , yet he appoints this to be the means . Thus saith the Lord God , I will yet for this be enquired of by the house of Israel , to do it for them ; ( i. e. ) though I have done it , and intend to do it , yet will I do it by the means of prayer . Howsoever that God had promised Eliah , that raine should come upon the face of the earth ; yet he goes upon the Mount , and saw no shew of a cloud . The Text saith not what he did ; but he put his head between his knees . Saint James saith , he prayed , and he opened heaven , and brought down raine . It was an humble secret gesture . A man may be more free in private , than in publick . He prayed , and the heavens opened . God had promised it , and would do it , but yet he would be sought too . So we see the mediate cause is prayer ; so though the Lord will do this , yet for all this he will be enquired of : It is not with God as with men ; men who have promised , would be loth to be sued to not to break their promise ; they account that a dishonour to them , but it is not so with God ; God hath promised , yet thou shalt have no benefit of it , untill thou sue him for it ; therefore thou must go to God and say , Lord fulfill thy promise to thy servant , wherein thou hast caused me to trust . God loves to have his bond sued out . Lord , make good this word , performe that good word that thou hast spoken . God would have his bond thus sued out . And as thy faith , repentance , prayer is renewed , so is thy pardon renewed . When God will make a man possesse the sinnes of his youth , when a man is carelesse this way , it pleaseth God to awaken him . Thou writest bitter things against me , and makest me to possesse the iniquity of my youth , Job 13.26 . When a man forgetteth the iniquities of his youth , and reneweth not his repentance , and hath not new acts of faith and petition , then God maketh him to possesse the iniquities of his youth ; he makes his sins stand up and cry out against him , & by this means his old evidences are obliterated . When a man hath a pardon , and it s almost obliterated , the letters almost worne out , that they cannot be read , he would be glad to have it renewed , to have a new exemplification . Every sinne it puts a great blur upon thine old evidence that thou canst not read it . It may be firme in heaven , and yet perhaps be blur'd that thou canst not read it , and therefore if thou wouldst get them clear'd again , thou must go to God by prayer , and renew them again ; so that whether our evidences be blur'd , or whether it be that God will make us possesse the iniquities of our youth , it is necessary to pray for the forgivenesse of those sinnes which have been before forgiven . But now you will say , when I have sinned afterward , how come I then to be justified ? Then a man would think repentance only doth it , and without repentance a man cannot be justified . But you must understand , repentance is not an instrument at all ; faith only is the instrument , ●aith justifyeth me from sinne hereafter as well as before . The case is this , faith brings life . The righteous shall live by his faith , as the Prophet Habakkuk speaks . What doth then new sinnes do ? There are two sorts of sinnes ; one of ordinary incursion , which cannot be avoided ; these break no friendship betwixt God and us ; these only weaken our faith , and make us worse at ease . But there are other sinnes which waste a mans conscience ; A man that hath committed murder , adultery , and lives in covetousnesse , which ( in the Apostles ) is Idolatry ; as long as a man is in this case , he cannot exercise the acts of faith ; we must know faith justifieth not as an habit , but as an act applying Christ to the comfort of the soul. Now a wasting sinne it stops the passage of faith , it cannot act till it be opened by repentance ; Physitians give instances for it . Those that have Apoplexies , Epilepsies , and the Falling sicknesse , are thought to be dead for the time , as it was with Eutichus , yet saith Saint Paul , his spirit was in him . Every one thought him dead , yet his spirit is in him ; however in regard of the operation of his senses it did appear he was dead . So , if thou art a carelesse man , and lookst not to thy watch , and to thy guard , but art overtaken in some grosse and grievous sinne , thou art taken for dead . I say not , a man can lose his life that once hath it ; but yet in the apprehension of others , and of himself too , he may appear to be so . As in Epilepsies , the nerves are hindred by obstructions ; so sinne obstructs the nerves of the soul , that there cannot be that life and working till these sinnes be removed . Now what is repentance ? why , it clears the passages , that as faith could not act before , now it gives him dispositions unto it . As a man in a swound , cannot do the acts of a living man , till he be refreshed again ; so here its repentance which clears the spirits , and makes the life of faith passe throughout . Now when repentance clears the passages , then faith acts , and now there is a new act of faith , faith justifies me from my new sinnes ; faith at first and at last is that whereby I am justified from my sins which I commit afterwards . But this forgivenesse of sinnes , what doth it free us from ? In sinne , we must consider two things ; the fault and the punishment . Now consider sinne as it is in it self , and as it respects the sinner , as acted by him , as respecting the fault of the sinner , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transgression of the Law ; The punishment is death ; as it respects the sinner , it is guilt . The sin is not guilt , but the guilt the sinners . For instance , a man that hath told a lye , or sworn an oath , the act is past , but a thing remains which we call the guilt . As if a man commit murder or adultery , the act is past , but yet if he sleep , or walk or wake , the guilt follows him . If he live an hundred years , he is a murderer still , and an adulterer still , the guilt follows him ; and nothing can take away the murder or adultery from the soul , but the blood of Christ applyed by faith . First , God takes away the punishment . There is now ( saith the Apostle ) no condemnation to them that are in Christ Jesus , who walk not after the flesh , but after the Spirit ; what , nothing in him worthy condemnation ? God knows we are worthy of a thousand condemnations . There are two Judges ; there is a double guilt ; when a man is brought to the barre , first , the Jury judge the fact , and then the Judge that sits on the Bench , he judgeth the punishment ; one saith guilty or not guilty ? the other saith guilty , then he judgeth him . Now when we are justified , we are freed from both these guilts ; sinne when it is accomplish't , it bringeth forth death : You know the natural work of sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it labours with death ; now God will stop the acts of it , that it shall not do that which it is apt to do , which is as good as if the sinne were taken away ; when there were wilde guords sliced into the pot , 2 Kings 4.31 . it 's said the Prophet took that venemous herbe away ; ( i. e. ) though the thing were there , yet it is as if it were not there , it shall do no manner of hurt : Bring now and poure out , and there was no evil thing . So in respect of us , though there be an evil thing in punishment , and if we had our due , would bring condemnation , yet when we are sprinkled with the blood of Christ , it can do us no evil , no hurt ; it 's said in the Scripture , that the stars fell from heaven ; why the starres are of that bignesse that they cannot fall from heaven to the earth ; but they are said to fall , when they give not their light , and do not that for which they were put there ; so though I have committed sinne , yet when God is pleased for Christs sake to pardon it , it is as if it were not there at all . This is a great matter , but I tell you there is more ; we are not only freed from the guilt of the punishment , but which is higher , we are freed from the guilt of the fact . I am now no more a murderer , no more a lyar ; when I have received a pardon from the blood of Christ , he frees me from that charge , the world is changed with me now . Who shall lay any thing to the charge of Gods Elect ? If the Divel lay any thing to thee , thou mayst deny it . Such a one I was , but I am justified , but I am sanctified . A man hath committed High Treason against the King , and the King gives him a pardon for the Treason ; if I call him a Traytor , he can have no remedy against me , for he is one ; the pardon takes not away the guilt : But if his blood be restored unto him by Act of Parliament , then if I shall call him Traytor , he may have remedy against me , because he is restored fully , and is not lyable to that disgrace . This is our case , though our sinnes be as red as scarlet , yet the die shall be changed ; it shall not be so bloody : Thou hast the grace of justification , and this doth not only clear thee from the punishment , but from the fault it self ; See in Jer. 50.20 . the place is worth gold : In those daye● , and in that time saith the Lord , the iniquity of Israel shall be sought for , and there shall be none ; and the sinnes of Judah , and they shall not be found : for I will pardon them whom I reserve : what is the matter ? what a sinful man , and no sinne ? what when there is search made for sinne in such a man , shall it not be found ? you will say this is meant of the grace of sanctification ; no : I will pardon them , that pardoning of sinne makes the sin not to be found . What a wonderful comfort is this ? when I sh●ll come at t●e day of judgment , and have the benefit of my sanctification , the last absolution , such sinnes shall not be charged on me , my sinnes and iniquities shall not be remembred . I will remember their sinnes no more , saith God ; it is a wonder●ul thing , and a strange mistake in many men , e●pecially the Papists ; Did they ever write comfortably of the day of judgment ? never ; they make that a terrible day . Alas poor souls , they knew not that just●fication is that , that makes sinn●s that they shall never be remembred : Mark , it is said , Thou shalt hear of all thy good deeds for thy honour and thy praise ; but for thy sinnes , there shall search be made , and they shall not be found ; when God forgives sinnes , he doth it fully , it shall never be cast in thy teeth again ; but thou shalt hear of all thy good deeds , not of thy bad . Then lift up your heads , for your redemption draweth near ; here is the blessed grace of just●fication , that we being justified by faith , have not only no condemnation , but no guilt ; whereas all the sinnes of the wicked man , shall be set before his face , and he shall stand quaking and trembling by reason thereof ; not one good thing that he hath done shall be remembred , but in the iniquity that he hath committed , in that shall he dye ; and so I have said somewhat of that point You may remember that I said ( a word perhaps that some think much of ) that the question betwixt us and Rome , is not Whether we be justified by faith or no ? but Whether we be justified at all ; I will make it good . The●e are two graces , righteou●nesse imputed ▪ which implies forgivenesse of sinnes ; and righteousnesse inherent , which is that grace of sanctification begun . They utterly ●eny that there is any righteousnesse but righteousnesse inherent . They say forgivenesse of sinnes is nothing but sanctification . A new doctrine never heard of in the Church of God , till these last dayes , till the spawn of the Jesuites devised it . Forgivenesse of sinne is this , that God will never charge me with it again . They say that forgivenesse of sinne is an abolishing of sinne in the subject , where is true remission ; as much as to say , There is no justification distinct from sanctification : whereas the Apostle distinguisheth them , when as he saith , The Sonne of God is made unto us wisdome , righteousness , sanctification and redemption : He is made unto us ( of God. ) By the way let me expound it unto you . Christ hath three offices ; A Prophetical , Regal and Sacerdotical office . He exerciseth his Prophetical office to illuminate our understanding . He exerciseth his Kingly office to work on our will and affections ; there are two branches of it , the Kingdome of grace , and the Kingdome of glory . How am I made partaker of Christs Prophetical office ? He is made unto me wisdome , before I was a fool , but now by it I am made wise . First , he enlightens me , and so he is made unto me wisdome ; well , he is my Priest ; how so ? he is made an expiation for my sinne ; he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint John , A propitiation for our sinnes , and not for ours only , but for the sinnes of the whole world . There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a bare pardon , but this is such a propitiation as the party offended is well-pleased with Christs being made a ransome ; he is made unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the oblation offered unto his Father . He is righteousnesse imputed to us . And as a King ▪ he rules me in the Kingdome of grace , and in the Kingdome of glory ; in the Kingdome of grace he is made unto me sanctification , and in the Kingdome of glory he is made unto me redemption ; it is called by the Apostle , the redemption of our bodies ; these two are thus clearly dist●nguished . The work of Christs Priestly office is to be a propitiation for our sinnes ; sanctification proceeds from the Scepter of his Kingdome : The one is without me , the other within me . The one receives degrees , the other not . As a man that is holy may be more holy ; but imputed righteousnesse doth not more forgive one man than another . Imputation is without augmentation or diminution . Those things which have divers contraries , cannot be one and the same thing . Justification and Sanctification have divers contraries . The contrary to justification is condemnation ; but the contrary to sanctification is wickednesse , and false-dealing , &c. Aristotle distinguisheth homonymous words , and bids you consider their contraries ; thus you see the difference between these two . I should now come and descend unto the dependence one hath on the other : ( i. e. ) in what respect doth faith justifie ? Is faith an instrument to work justification , or to receive it only ? The answer is clear , it justifieth in regard of the object . If you remember the two places I bid you compare , Rom. 3.25 . Whom God hath set forth to be a propitiation through faith in his blood ; is that all ? compare this place with chap. 5.9 . Much more then , being now justified by his blood , we shall be saved from wrath through him ; we are justified by his blood , and by faith in his blood : here are two acts which signifie the same thing . It is no more then to say , I was cured by the Bath , or by going to the Bath ; so that faith is the legs of the soul that bring a man to Christ. And so my faith is an instrument , not to procure my justification , but to receive it ; so then seeing faith is an instrument to receive justification , and not to procure it , then the weakest faith carrieth away as much forgivenesse as the strongest . A strong faith rids a great deal of work , because it is an active instrument . The stronger faith worketh the greater work ; but in the point of justification , it is an instrument whereby my justification is wrought , an instrument whereby Christ is received . And the weakest hand may receive a piece of gold as well as the strongest ; we must know that in the point of receiving , we live on Gods almes . All our justification is his free gift , and faith is that Palsie hand which receives all our comfort . It is not then a faith that justifieth , but faith ; it is called by Peter , a like precious faith . Simon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us , through the righteousnesse of God and our Saviour Jesus Christ ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the meanest Christian that hath a trembling hand to pitch on that , and draw vertue from him ; it is a like precious faith in them , as in the most great Apostle Peter , and all the rest . ROM . 5.1 . Therefore being justified by faith , we have peace with God through our Lord Jesus Christ. I Hav● heretofore declared unto you , that in the●e words , and the words following , th●re are set down these great graces and gr●at blessings which you have in Christ in ●his Kingdome of grace , before you come to the K●ngdome of glory . First , here ●s set down the mother and radical grace of all the rest , and ●hat is justification by faith ; and then followeth the bl●●sed fruit that issueth from thence . 1. Peace w●th God. 2. A graci●us accesse into his presence . 3. A joyfu● hope arising from that great glory that we shall enjoy for t●e time to come . 4. In the ●orst of our troubles , and midst of our afflictions , this ●oy is so great , that it cannot be abated by any of them ; ●ea , it is so far from being abated by them , that they are a fuel to kindle it : we rejoyce in affliction ( saith the A●ostle ) that which would undo the joy of a carnal man , is made the matter of this mans joy . Concerning the first of these ; justification , that is the ground or foundation of all the rest ; being justififyed by faith , that 's the root and ground , without which there is no fruit , no peace , no joy , no hope , much lesse any kinde of rejoycing in tribulation . Faith is that which seasoneth all ; we must first be justified by faith , before we have any other comforts ; for that 's the first ground , the first rudiment of a Ch●istian in the School of Christ. Therefore I proposed unto you three things for the understanding of it . 1. What that faith is that justifieth . 2. What that justification is that is ●btained by faith . 3. What relation the one of these hat● to the ot●er . Concerning the first of these I sheved you that it is not every faith that justifieth . I shew'● you that there is a dead faith , whereupon the Apostl● saith , The life that I now live , I live by the faith of the Sonne of God. A dead thing cannot make a living ma● ; it must be ( and I shew'd you how ) a living faith . Again , I shew'd that beside the tr●e faith , there was a temporary faith , which is active 〈◊〉 , and comes near the other . It had the operations of the Spirit , but it wanted root . It had supernatu●●ll works , but it wanted the new creature . There w●● a conception that was but an abortive kinde of birth ; it came not to maturity , not to a full growth , it did not continue . And I shew'd unto you how a man mig●t discern one of these from the other ; for herein lye● the wisdome of a Christian , not to content himself 〈◊〉 be deceived with flashes ; therefore the Apostle exhorts us to prove and try , and examine our selves ; it 's an easie matter to be deceived , and therefore Gods people should be careful to examine themselves , to have their senses exercised herein , that however others may slight and slubber over the matter , they must and will be careful in it ; and then they will not only do it themselves , but they will crave the aid of God also : Prove me O my God , &c. try me , &c. Then for the second thing concerning that justification that is obtained by faith . I shew'd you that the word justification was derived from justice or righteousnesse ; and as many wayes as justice and righteousnesse may be taken , so many wayes may justification be taken : Sometimes for justification of righteousnesse in a man , and sometimes it is opposed to condemnation ; so it s taken in Saint Paul , and it signifieth an acquital ; sometimes it s opposed to hypocrisie and pollution in a mans soul ; so it signifies sanctification , whereby God not only covers our sinnes past , but heals our natures . The first is perfect , but imputed ; the second inherent , but imperfect . When the time cometh that God will finish his cure , he will then make a perfect cure ; when final grace cometh , we shall not need to think of a Popish Purgatory . Death is the Lords refining pot ; then there is not a jot of sinne shall be left in a Christian . Now when God hath taken away our drosse , then to think we shall be put in a refining fire ; that an intire soul that hath no blot , that one that hath no spot , should be purged after final grace hath made him clear and whole , this is against reason and common sense . They might have learned better of their own Thomas ; all the fire in the world will never put away sinne without the infusion of grace . This by the way concerning them . I shew'd besides , that these two being both righteousnesses , the Church of Rome confounds them both together : Saint James his justification w●●h Saint Pauls . They confound inherent righteousnesse which is begun , and shall be perfected in final grace , with the other ; so that the point is not between us and Rome , Whether faith justifieth by works or no ? but Whether it justifieth at all ? in truth that is the state of it : The question is this , whether there be another justification that is distinguish't from sanctification , or whether there be another grace besides justification ? Do not think that we are such block-heads as to deny faith and sanctification ; yet faith is but a piece or part of that traine of vertues . There justification is taken for sanctification ; we acknowledge a man is justified by faith and works ; but the question is between us and them , whether there be any justification besides sanctification ? ( i. e. ) whether there be any justification at all or no ? we say sanctification is wrought by the Kingly office of Christ ; he is a King that rules in our hearts , subdues our corruptions , governs us by the Scepter of his Word and Spirit ; but it is the fruit of his Priestly office which the Church of Rome strikes at : ( i. e. ) whether Christ hath reserved another righteousnesse for us , besides that which as a King he works in our hearts ; whether he hath wrought forgivenesse of sinnes for us ? we say he hath , and so saith all the Church , till the new spawn of J●suites arose . They distinguish not remission of sinnes from sanctification . Bellarmine saith remission of sinnes is the extinguishing of sinne in the soul ; as water though it be cold , yet the bringing in of heat extinguishes the cold ; and so remission of sinnes is the bringing in of inherent righteousnesse which extinguisheth all sinne which was before . A strange thing , and were it not that the Scripture does speak of a cup in the hand of the Harlot of Rome whereby she makes drunk the inhabitants of the earth with the wine of her fornications ; except men were drunk , it were impossible that a learned man should thus shake out an Article of their Creed , which hath ever been believed by all the Churches . When the Scripture speaks of forgivenesse of sinnes , see how it expresseth it , Ephes. 4.32 . Be ye kinde one to another , Brethren , tender-hearted , forgiving one another , even as God for Christs sake hath forgiven you . Observe , in the Lords prayer , we pray that the Lord would forgive us our trespasses , as we forgive those that trespasse against us . Let him that hath common understanding judge , Do we forgive our neighbours by extinguishing sinne in the subject ? I forgive you ; ( i.e. ) I take away the ill office you did me : Doth he forgive thus ? Alas no! forgivenesse is without a man. I have an action against you , perhaps an action at Law ; I will let fall my suit , my charges I will forgive , this is forgivenesse . God justifieth , who shall condemn ? Though God has just cause to proceed against me as a Rebel , yet he is content to let fall his action , to fasten it upon the Crosse of his Sonne , there to fix the Chirographum , the hand-writing against us . He will let fall that which was the ground of a suit against us , all that he could say against us . That you may understand the thing the better , there are two things , two kinds of righteousnesse ; the one of justification , the other of sanctification . The Holy Ghost distinguisheth them by several terms 1 Cor. 1. ult . Of him are ye in Christ Jesus who is made unto us wisdome , righteousness , sanctification and redemption . You see here are two distinct graces ; righteousnesse and sanctification ; they make them but one , sanctification and remission of sinnes . Moreover , whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . Here justification and sanctification is nothing else but justification and glorification ; Saint Paul speaks of a thing past , not of the glory to come : ( i. e. ) sanctification which is inchoate glory . For what is the glory we shall have in heaven but the inlargement of those inherent graces God begins in this world ? Here is the seed , there is the crop ; here thou hast a little knowledge , but there it shall be inlarged ; now thou hast a little joy , there thou shalt enter into thy Masters joy ; here some knowledge , but there thou shalt have a full knowledge , and a full measure . Here glory dwelleth in our Land , but there we shall with open face behold as in a glasse the glory of the Lord , and be changed into the same image from glory to glory , even as by the Spirit of the Lord , 2 Cor. 3.18 . ( i. e. ) we are more and more conformed to the image of Almighty God , by ●●edience and holy qualities infused into us , that we grow from one degree of sanctification unto another . And so you see how these are distinguished by their termes . Justification and glorification , justification and sanctification . There is another place in Saint John , an hard place ; but yet as I take it , these two righteousnesses that have the same name , to be distinct in their termes . It is said , Joh. 16.8 . That when the Spirit shall come , he shall reprove , or ( as we should translate it ) he shall convince the world concerning sinne , righteousnesse and judgment . Thus I say it should be translated , for 't is no sense to say that God shall reprove the world of righteousnesse ; on what occasion this was spoken we must not stand to speak : but righteousnesse and judgment is justification and sanctification . And the drift of the place is this , when the Spirit shall come , how ? not upon me or thee ; but the Spirit here spoken of is that Spirit that should come upon the Apostles , it shall begin at the day of Pentecost ; and these 1. should set forth like twelve Champions to conquer the world , and to bring them unto the Scepter of Christ. He shall convince the world ; ( i. e. ) when the Spirit shall come on you , and your tongues be tip't with that spiritual fire , which shall be active , it shall convince the world concerning three particulars , of sinne , righteousnesse and judgment : O● the point of humiliation for sinnes ; the point of justification by righteousnesse imputative ; and the glory of sanctification in judgment , and righteousnesse inherent . This method Saint Paul useth in the Romans to stop every mans mouth . First , He convinceth the Gentile , which was easie to be done ; after he convinceth the Jew , that there is righteousnesse to be had in another , though none in my self . He shall convince the world , &c. As if he should say , To be shut up under unbelief , is to be convinced of all sinnes . Now consider what is the nature of unbelief ; it is to fasten all sinnes upon a man ; and when I have faith , all my sinnes are put out of possession , they are as if they were not ; but if we are shut up under unbelief , we are dead . The second work of Gods Spirit , is the Ministry of the Word , He shall convince the world that there is righteousnesse to be had by a communion with another ; though we are guilty in our selves , yet he will set us free ; and the reason is , because I go to my Father . As if he should say , though you be convinced of your sinnes , that you are wholly dead in trespasses and sinnes . and have no means in the world to put that away ; yet notwithstanding the second work of Gods Spirit , is to convince of righteousnesse ; that there is a righteousnesse to be had in Christ , because he was our surety arrested for our debt ; he was committed to prison where he could not come out till he ●ad paid the utmost farthing . There is a justification to be had in me ; I go to the Creditor , I have made no escape , not like one that brake the prison and run away , but I am now a free-man . I have not made an escape before the debt is paid , then I might be brought back again ; but the debt is discharged , and therefore I go to my Father to maintain my place and standing . I was given unto death for your sins , but I am risen again for your justification , and I now sit at my fathers right hand ; this is the second thing . But is there not a third thing that the work of the Ministry must do ? Yes , to convince the world that there is judgment or righteousnesse inherent . There is a hard place , I shall speak of it ; it is usual in Scripture to joyn righteousnesse and judgment together . The words of the Lord are righteousnesse and judgment . And the integrity of a mans heart which is opposed to hypocrisie , is called judgement ; as God liveth who hath taken away my judgment , Job 27.2 . How did God take away his judgment ? is it meant that he had taken away his wits ? no , but but he hath put his heavy hand on me , that hath put a conceit in the minde of my friends that I am an hypocrite ; and therefore he falls on him , ver . 6. My righteousnesse I hold fast , and will not let it go ; my heart shall not reproach me so long as I live . His judgment was taken away ; ( i. e. ) the opinion they had of his integrity ; and this will expound another place in Matth. 12.20 . A bruised reed shall he not break , and smoking flax shall he not quench , untill he send forth judgment unto victory ? what is that , untill he send forth judgment ? This judgment signifies nothing but those inherent graces , those infused qualities that God sends into the heart of a Christian. In a mans first conversion there are but beginnings of grace ; what is faith , hope , patience and fear ? it is like a smoaking flax ; ( i. e. ) like the smoaking wick of a candle made of flax : as when a candle burns in the socket , it s now up , now down , you know not whether it be alive or dead ; so in the first conversion of a Christian , infidelity and faith , hope and despair mount up and down . There 's a conflict in the beginning of conversion , but he will not give it over untill he bring forth judgment , untill he get the victory of all opposition from the flesh . And what is the reason ? Because the god of this world is judged . He shall convince the world of an inherent righteousnesse in spite of the Divels teeth , because he is condemned . He that before worked in the children of disobedience , is now cast down . The strong man is cast out , and therefore upon that ground you have the third point ; Besides the grace of justification following upon Christs death , there is another ; the Divel shall be dispossessed ; the Divel is strong where he doth wicked things ; but he shall be disarmed , he shall not touch thee , the wicked one shall not hurt thee . I now go forward . The third thing I noted besides faith and justification , was , That we must observe what relation one hath to the other ; and how it comes to passe that justification is attributed to faith , there being more noble graces in us than faith . I answer ; the reason is because faith is brought as the only instrument whereby we receive our justification , purchased by the merits of Christs death . When we say faith is an instrument , we must understand it right well ; we say not faith is an instrument to work my justification , Christ alone must do that ; it 's no act of ours , nothing is in us ; faith is said to be an instrument whereby we get our justification in respect of the object , it is a nearing us to Christ ; it is the instrument of application , the only instrument whereby we apply the medicine , and the plaister of Christs blood ; whereby we that were strangers and afar off , are made near ; faith is the only hand which receiveth Christ ; when the hand layeth hold on a thing , it layeth hold on a thing without it self ; so is faith a naked hand , not as a hand that gets a mans living , but like a beggars hand that receives a free almes given by the donor ; as the Apostle speaks , Rom. 5.17 . For if by one mans offence death reigned over all by one ; much more they which receive abundance of grace , and of the gift of righteousnesse , shall reigne in life by one Jes●● Christ. There is abundance of grace , and a gift of righteousnesse ; faith is the only means whereby we receive this gift ; whereupon I inferred this which was of great consequence ; seeing faith did justifie not as an active instrument , but as it did receive the gift of grace , it did follow that the weakest faith that was did get as much justification as the strongest faith of any whatsoever ; because faith justifieth not only as a work , but as it did receive a gift ; therefore our Saviour saith , O ye of little faith ! yet as little as it was , it was builded upon the Rock ; and though Satan desired to winnow them , and sift them as wheat , yet they remained firme ; as our Saviour saith of the faith of miracles , If ye had faith as much as a graine of mustard-seed , ye should say to this Mountain be removed , and it would obey you : So for common faith , which the Apostle calleth so , because it is common to all the Elect , if thou hast so much faith , thou shalt be able to remove Mountains of corruptions ; suppose thou hast a trembling hand scarce able to hold , yet have the perswasion of the woman in the Gospel , If I may but touch him I shall be whole : I shall be saved , healed , if I can but touch him ; And mark our Saviour , The people throng'd about him , and he saith , Who is it that toucheth me ? A wonder that he when they crowded him , should ask such a question ; but Christ knew that some body touched him beside the touch of the multitude ; it s said in the Text , The poor woman came trembling and told him all the truth : And he said Be of good comfort , though thou hast a paralytick , and palsie sick-hand , yet the touch is enough ; the least faith brings as much life as the greatest . Object . But then what need a man look for a great faith ? Sol. Yes by all means ; for though thou hast much comfort by a little weak faith , yet the more faith , the more comfort ; and therefore 't is to very much purpose to labour after a strong faith . Abraham ( it is said ) stagger'd , not through unbelief ; if thou hast a strong faith , thou wilt have a strong consolation : Thou mayst by thy weak faith be healed of thy disease , yet by the weaknesse of thy faith mayst want much of the strength of thy comfort ; therefore thou must go from faith to faith ; but know this , that a new-born childe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not yet so strong as a man , yet he is as much alive as the strongest and tallest man ; so that again thus , thou art yet but a new-born babe , not so strong or so lively as one more grown , but yet thou hast all the lineaments of the new creature in thee , though thou art not so strong and lively as another may be . Object . Did not you tell me that it was not every faith that did justifie , but a working faith ? how then doth faith alone justifie ? Sol. I answer , When faith justifieth , there is one thing said of another ; the subject and the predicate ; faith justifies . Justification is attributed unto faith ; Look on the word ( only ) whether it doth determine the subject or the predicate ; doth faith which is alone severed from good works , justifie ? so the proposition is false . First , that faith which is alone , separated from love and the fruits of good works , doth not justifie ; but let the word ( alone ) be put to the predicate ; faith justifieth alone ; ( i. e. ) faith is the only vertue in the soul whereby a man is justified , that is true : As if a man should say , the eye alone seeth , 't is true ; if we put it thus , the eye severed from the members of the body , seeth its self . If the eye were taken out of the head , it would neither see alone , nor at all ; but the meaning is this , the living eye is the organ whereby a man discerns a visible object ; so faith , though joyn'd with other graces , yet takes not other with it for helps of justification . Object . But why should God select this vertue among others that are more noble ? Sol. I say as before , God had respect to the low estate of his hand-maid , it was reason that God should choose the lowest , and the meanest : God selected this poor beggars hand for two reasons . First , in respect of God. I say 1. Therefore it is of faith that it might be by grace , to the end the promise might be sure to all the seed ; not to that only which is of the Law , but to that also which is of the faith of Abraham , who is the father of us all , Rom. 4.16 . so that here are two strong reasons ; in respect of God , that God by so mean a thing as a beggars hand , should bring a man to justification ; and the other in respect of faith it self , that it might see by grace , that when thou bringest nothing but a bare hand ready to receive a pardon must needs be this of grace . If God say Thou must love me , this were an exchange , not a free gift . I lay down something , and I take up something for it . Faith is that naked hand which fills it self with Christ , it layeth fast hold of justification . As if a man were ready to be drown'd , there is a cable cast to him to lay hold on , and he laying hold on it is drawn safe to the Land ; but a man when he lays hold of the cable , must let go all his other holds which he laid hold on before . Thus must a man let go all other holds , and lay fast hold on Jesus Christ. Faith hath two faculties ; it opens it self to let fall all other things , then when it is a naked hand , it layeth hold on Christ , and then it is of grace , when he esteems all drosse in comparison of Christ ; it hath all fulnesse by grace : Where is then rejoycing and boasting ? Rom. 3.27 . it is excluded ; by what Law ? of works ? nay , but by the Law of faith . And then chap. 4.2 . For if Abraham were justified by works , he hath whereof to glory , but not before God ; faith taketh away all boasting . Let him that glorieth , glory in the Lord. Therefore it is of faith that it might be of grace . This is the reason in respect of God. 2. In respect of our selves ; To the end the promise might be sure to the seed ; what is the reason why people doubt and think nothing sure ? it is because they come not with a naked hand ; I must have such a measure of faith , love , such a measure of humiliation , of patience , all to bring somewhat with us ; whereas if we look on these things we shall never be heard . If the bare acceptation of Christ with a trembling hand will not make thee sure , what canst thou have more than the bare receiving of a gift by faith ? The reason why we are not more sure , is because we come not with a naked hand . By the way there are many means , some ( á priori ) others ( à posteriori . ) 1. For the first ; they are those things by which faith is wrought , though they are not so evident , yet they are most sure ; when I consider God calls me in my blood , having nothing in me , and will be friends with me , bids me take his Sonne , and I do not , bids me take his Kingdome and glory with him , and I refuse it , though this be a matter not so evident , yet it is most sure . 2. Then there are other arguments which come from the fruits of faith ( à posteriori ) they are more evident , but not so sure . And thus have I declared unto you the first point of justification by faith , it is so sweet a string that I cannot tell how to leave it . Now let us come from the Mother to the Daughters ; the eldest Daughter is peace with God , then this is the first birth ; And we are at peace , &c. In this peace we will consider these three particulars . 1. What is that peace which we have . 2. With whom we have it . 3. By whom , and by whose means we have peace with God , &c. It is procur'd by Jesus Christ. What we have ; peace . With whom ; God. By whose means ? Our Lord Jesus Christ. Therefore being justified by faith , we have peace with God through our Lord Jesus Christ. 1. What this peace is . You know the point of peace is a great matter ; it is the Apostolical benediction : Grace and peace in all the Epistles ; Grace and peace from God our Father , and from the Lord Jesus Christ , 2 Thes. 1.2 . and chap. 3.16 . Now the Lord of peace himself give you peace by all means alwayes . This is a thing by all means to be desired , you must labour to get i● ; this was the Angels song when Christ was born , Glory be to God on high , on earth peace , good will towards men . This peace is a thing by all means to be sought after , and what it is , you may know by the contrary ; you know what a miserable thing warre is ; God grant you may not know it too soon : You know what it is to have an enemy among us . This is our case till we be justified , we are at daggers drawing , at point of hostility with God. It is a foolish conceit for a man to think that by reason of Gods predestination he is justified before he was ; this is a foolish conceit ; untill thou art justified by faith , thou art not justified ; Gods predestination doth not make a change in the subject ; if I intend to inrich a beggar , he is in rags still for all my intention , till my intention be put in execution . Paul was elected before the foundation of the world ; but till he was converted he was an enemy , and a persecutor , the chief of sinners , as he speaks of himself , Rom. 5.10 . so the Scripture speaks in that point : If when we were enemies we were reconciled unto God by the death of his Sonne , much more being reconciled , we shall be saved by his life ? Before the time of peace came , we were unbelievers , enemies , in the state of enmity ; when as before God was thy enemy , assoon as thou hast touched Christ by a lively faith , presently all the actions he had against thee are gone ; God is friends with thee ; this is a high and a deep peace , and this comprehends all kinde of blessings ; Amasa , 1 Chron. 12.18 . one of the valiantest Captains that David had , speaks there of peace ; one would think it not so proper , it belongs not to them to talk of peace , but because peace comprehends all kinds of blessing , it is said , Then the Spirit of the Lord came upon Amasa , who was chief of the Captains , and he said , Thine are we , David , and on thy side thou sonne of Jesse ; Peace , peace be unto thee , and peace be unto thy helpers , for thy God helpeth thee . This is a speech from a Souldier to a Souldier , and this is done in a military way ; Peace is welcome though coming from a Warrior , because it comprehends all manner of blessings ; It s said , 2 Sam. 11.7 . That when Uriah came unto David , David demanded of him how Joab did , and how the people did , and how the War prospered . Look unto the Margent according to the original , and it is , He demanded of the peace of Joab , and the people , and of the peace of the War. A man would think it a contradiction that he should demand of the peace of the warre ; so then , this peace which we have with Almighty God , after we are justified by faith , is the comprehension of all manner of good . This having of peace with God is the fruit of the Spirit . But with whom is this peace ? with God ; it is not peradventure so with thy self : Thou mayst have a turbulent conscience , insomuch that thou wouldst give all the world to have it quiet , to be assured that there is peace between God and thee ; that 's not the point : The thing thou gettest by faith is peace with God : When thou art troubled with thy self , and hast but a weak act of faith , yet if thou believest , thou art more afraid than hurt ; thou art Cock-sure , and shalt be calme and quiet . Object . But why should Christians be so foolish , so troubled ? what 's the reason the children of God do so disquiet themselves ? Sol. Because they are fools , they stand in their own light , are strainted in their own bowels . God is liberal and free , but there is some hope of worthinesse in us , and we do things we should not do . We are alwayes poring on our selves , and do not bring a naked hand ; and this is the reason we are so full of distractions . Again , it is the nature of many peevish people amongst us , that they will not be comforted ; when news was brought to Jacob that Joseph was slain and lost , it is said , All his sonnes and daughters rose up to comfort him , but he refused to be comforted ; and he said , For I will go down into the grave unto my son , mourning ; Gen. 37.35 . They have a kinde of pettishnesse and peevishnesse , and wilfulnesse ; they will not be comforted , and it may be there is some kinde of pride in it too ; they would perhaps be thought to be the only mourners of Israel , of the Kingdome . As Rachel mourned for her children , and would not be comforted ; they shut up their eyes against all comforts ; God commands them to be comforted , and they will not ; it is no marvaile then that they eat the fruit of their own hands ; it is a part of our office to bring comfort , we have an injunction to it ; Comfort ye , Comfort ye my people , saith the Lord ; we bring the tydings of peace , and our feet should be beautiful , Rom. 10. we bring good news , all is w●ll ; as Noahs Dove coming with an Olive branch in her mouth . Comfort ye , comfort ye , cry aloud , spare not . If you stop your ears , who can help it ? the Lord is gracious and chargeth us to comfort you : and can there be any better news , than to say , All is peace , all your sins are done away . I have blotted as a thick cloud thy transgressions : as who should say , it is the tydings of such good things , as all within thee is too little to praise the Lord , and therefore it is not a thing to be slighted over ; blessed is the man whose sins are forgiven , Psal. 32. which is no Noun Adjective , nor of the singular number neither ; it signifieth blessedness , as it were an heap of blessings . They commonly call it the eight beatitudes , it is but varied upon divers subjects ; were there eighty-eight , that were all one : To have thy sinnes forgiven thee , is the comprizing of all happinesse . Again , when a man sets his eyes too much upon his sinnes ; more upon his sinnes than upon the mercies of God freely offered in Christ , this is a wonderful hindrance of the peace ; Thou lookest on the wrong object , looking too much on thy sinnes , when thou shouldst look on Christ , that brazen Serpent offer'd unto thee ; then 't is no wonder that thou seest not Christ though he be near thee : Mary Magdalen complains and weeps to the Gardener , that they had taken away her Lord , and she knew not where they had laid him , when as he stood at her elbowe ; her eyes were so full of tears that she could not behold her Saviour . Now therefore stand not in thine own light , but look upon Christ as well as upon thy sinnes ; observe , though there be a peace and a calme , yet presently all turmoyles will not cease after humiliation : When there is a great storme at Sea which lasts perhaps twenty foure houres , and then ceaseth , what are the waves presently quiet , assoon as the storme is over ? no , there will be tossing and rolling many houres afterwards , because there must be a time of setling ; and so though there be peace between God and thee , and the storme over , yet there must be a time of setling . I should now shew you the difference between the peace that wicked men have and this other peace ; theirs is not peace ; there is no peace to the wicked : It is a truce onely , and we must make a great difference between a truce and a peace . A truce when it is expired , commonly ends in more bitter Warre . With them there is a cessation of trouble , their consciences do not accuse them , but when the time limited is over , and conscience again breaks loose , it will be more unquiet and unsetled than ever before ; it will be at open Warre against them . ROM . 5.1 , 2. Therefore being justified by faith , we have peace with God through our Lord Jesus Christ ; By whom also we have accesse by faith into this grace wherein we stand , and rejoyce in hope of the glory of God. HAving out of these words declared unto you , the Mother-grace justification by faith , I proceeded to the consideration of her Daughters , those fruits or graces which spring from a true justifying faith . So that here we have the great Charter and Priviledge that a justified man is indowed withall . First , He hath peace with God. Secondly , Free accesse unto him . Thirdly , Unspeakable joy , and that joy not only in respect of that delectable object , the hope of the glory of God in heaven hereafter ; but here also , that which spoiles the joy of a natural man , ( afflictions , &c. ) are made the matter of this mans joy . Now concerning peace with God through our Lord Jesus Christ , the first of these , I considered three parts in it . 1. What that peace was which the justified man enjoyeth . 2. The parties between whom this peace was made . 3. Who was the peace maker . Concerning the peace I declared unto you what it was , that it was an unconceivable thing , The peace of God that passeth all understanding ; a thing which our shallow understandings cannot reach unto , we cannot apprehend the excellency of this grace : Consider its excellency by the contrary , there is no misery in the world like that as when a man stands at enmity with God : Do we provoke the Lord ? are we stronger than he ? If a man sinne against a man , saith Eli , the Judge shall judge him ; another man may take up the quarrel , but if a man sinne against God , if the controversie be between God and us , who shall intercede for us ? were it not for this our peace-maker Christ Jesus , we should be in a woful condition , unlesse he put to his hand , and took up the matter . Now it 's a great matter to come to the fruit of peace ; the fruit of peace is to them that make peace ; we have this fruit of peace , we do not sow fruit but seed , the fruit comes afterwards : It is not so with a Christian , he is as sure as if the thing were in hand , he soweth not only the seed , but the fruit of peace ; as soon as he is justified , at that instant he hath the fruit of peace . 2. So we have peace , but with whom is it ? it is between God and us . God and a justified man is at peace through Jesus Christ ; at the very same instant that a man is justified , he is at peace with God. This peace as I declared unto you , is a gift of an high nature , which belongs not to every man , but to the justified man only ; he who is justified by faith , he only hath peace . In the Eph●sians and Isaiah there are general proclamations of peace : Peace be unto them that are near , and unto them that are afarre off : and Isa. 5.7 . The word the Apostle useth in the Ephesians , hath allusion to this in Isaiah , ver . 19. I create the fruit of the lips , peace , peace to them that are afarre off , and to them that are nigh , saith the Lord , and I will heal them ; but the wicked are like a troubled Sea , that cannot rest . There is no peace ( saith my God ) to the wicked . Though the proclamation be never so general to Jews and Gentiles , yet it belongs only to those who have peaceable minds towards God , those who will not stand on termes of rebellion against him ; what madnesse is it to think that if I stand in point of rebellion against God , I should have peace with him ? But I must cast down my treasons , and I must come with a subjects minde , then there will be peace , otherwise no peace : When Jehu came to revenge the quarrel of God , Joram asked him , Is it peace Jehu ? he answers , What peace so long as the whoredomes of thy mother Jezabel , and her witch-crafts are so many ! 2 Kings 9. As long as thou continuest in a course of rebellion , what hast thou to do to talk of peace ? why thinkest thou on peace , when thou art the chief rebel ? as long as wickednesse continues in thy heart , thou hast no peace of God by Jesus Christ. Now it may fall out that there may be a kinde of quietnesse in the conscience of a wicked man ; but we must make a great difference between a peace and a truce ; a truce is but a cessation of warre , for such a time , and many times when the truce is over , it ends in greater warre , because they have the more time to gather strength , and increase their Forces : So there may be a peace or a truce between God and wicked men ; but it is the highest judgment that can be upon a wicked man to be thus let alone ; but it is not so with a godly man ; God breaks their peace , and hedges up their way with thornes , and many times torments their conscience , and breaks their peace ; but when God suffers a sinner to thrive in sinne , when he suffers him to on so long , that his own honour is almost touch't ; I held my peace saith God , then thou thoughtest me to be such a one as thy self ; God holds his peace , then the sinner saith God doth not heed . However the preacher amplifies these things , God is not so terrible as they make him ; well , but though God hold his peace long , yet at last he will speak . Oh consider this ye that forget God , lest he tear you in pieces , and there be none to deliver you· When the time of the truce is out , then the conscience is like a fierce Mastiffe ; the longer he is tyed , the more fierce he is when he is let loose ; so conscience , when it hath been long quiet , and tyed up , when God le ts loose the cords thereof , it will be more fierce than ever before , it will then flie like a Mastiffe in thy face , and as it were tear thy throat ; and then there will be in thee the very flashings of hell . Now there is a great difference between the peace of Gods children , & this little cessation of war in the consciences of wicked men : When the strong man armed , keeps the house , the goods that he possesseth are in peace : When Satan is the Master , and thou dost his will , and he hath thee at command , he doth not trouble thee ; when he keeps the house , the goods are in peace ; but when a stronger than he comes , and puts him out of possession , then comes the strife and debate . Look therefore to thy peace ; is it such a peace as thou hast never found any conflict , any stirring , striving betwixt the strong man and the weak ? suspect that peace ; that 's not the peace of a justified man , but of such a one who is held by the Prince of darknesse . 2. Again , how comes this peace to wicked men ? they consider not the wrath of God , nor the danger of sinne ; they consider not that Tophet is prepared of old ; if they did but consider this , it would spoile their sport , and break their peace ; but now a justified man , he knows what sinne is , and what hell is , and at that very time when he is thinking of his sinnes , and of damnation , when he knoweth that this is the reward of Gods enemies , he hath peace even then . The other , they shut their eyes that they may not see their danger , and because they discern it not , therefore they are at peace . A man in a dark night going over a dangerous Bridge , that if he misse but a step he is drowned , yet he passeth over securely , and is not afraid , because he wanteth light to discover the danger ; but bring him the next day , and shew him what a danger he escaped , and the thoughts of it will make him quake and tremble , though the danger be past ; So these men , being in darknesse see not their danger , and ( therefore ) do not fear ; but Gods child having his eyes in his head , discerns the danger , and sees also how he is delivered by Jesus Christ ; he is at peace , not because he seeth not the danger of the way , but because he knows that God hath made the way broad by Jesus Christ , and so he is freed from sinne and death . Now to speak something to them that have this true and sound peace , this peace is with God ; I shewed you the last time that this peace is not alwayes in their own conscience , but it is such on Gods part , which is the safe part ; many reasons there are why God doth not shew it unto them ; though all be quiet betwixt God and them , yet they have not an apprehension of it in their consciences . I shewed that this is many times their own fault , because they will not be comforted ; all their thoughts are bent upon their sinnes , and their provocations of God , and they have not an eye open to look upon the mercies of Christ , they put it off , and will not be comforted ; and if they put it off from themselves , no marvail if they have not peace in their consciences . This may come by reason of the great conflict before in the conscience ; God raiseth a great storme , and when he intends to bring a man to do some great work , or to a great deal of joy , he first humbleth him ; the Prince of our salvation was consecrated by afflictions , and we must be conformable unto Christ our Head ; when the stormes are past , the Sea will continue raging for awhile , and when you have turn'd the wheel round , if you take away your hand , it will go round it self for a time ; So when you are justified by faith , the storme is over , yet the roaring of the waves will continue ; it will be so with the children of God ; though there be a calme , yet there will be some remainders of a storm . Again , they are in travaile , and that is a painful thing ; My little children with whom I travail ; they have the pangs of the new birth , and it is a good while before they can finde that quietnesse their heart doth long for . Again , God purposely doth , though he be friends with them , take away from them the sense of peace , because he takes delight to finde that strength of faith : Faith is manifest that way , faith is most strong when there is least sense . My God , my God , why hast thou forsaken me ? the lesse sense , the faster the hold ; and God loves this at life , that when he spurns and frowns , he will not let go , nor be put off ; let him kill me , he shall kill me with Christ in my arms , I will not let go my hold ; God cannot fail , he hath given me his Word , & therefore I will not let go ; such astrong faith had Abraham , contrary to reason ; Gods Word is true , he gives me his Word , and I will trust him ; So a childe of God will not be put off ; though God write bitter things against him , he will not forgo him ; we have an excellent example in the woman of Canaan ; the end of it is , O woman great is thy faith ; but how doth the greatnesse of it appear ? Lord , have mercy upon me , my daughter is grievously afflicted , &c. why not rather , Lord , have mercy on my daughter ! the reason is because she was afflicted in her daughters affliction ; by the way we may hereby understand the meaning of the Commandment , where it is said , he will visit the iniquities of the fathers upon the children , unto the third and fourth generation of them that hate him ; but why to the third and fourth generation ? because I may see the third and fourth generation , and may see the judgment of God on them , and may remember my sinne for which they are plagued ; the case is mine , and not theirs only ; Lord , have mercy upon me , for my daughter is diseased ; I see my own sinne is punished by the judgment on her in my sight ; poor woman , Christ will not hear her ; she might have been dash't out of countenance , the Disciples were weary of her clamorous cryes , and say , Send her away , for she troubleth us ; what saith Christ ? Is ●t fit to take the childrens bread , and cast it unto dogs ? This was enough to dash her quite ; before she was discouraged by silence , but to be called dog , it were enough quite to discourage her ; but see the fruit of faith , she seeks comfort out of that which would have undone another ; what ! am I dog a under the Table ! there I shall get a crumme ; others of the children that are better , let them have the loaves : I account my self happy if I may but get a crumb ; Oh woman , great is thy faith ; this is great faith when it goes contrary to all sense : That when God calls me dog , when he spurns at me , and frowns on me , I will not be put off . Faith is of the nature of the Vine , if it have but the least hold on the wall , it makes use of it , and climbs higher and higher ; So out of the least thing that drops from her Saviours mouth , she raiseth her faith higher : so though we have this peace with God , yet oft ofttimes he with-holds the notification of it to us . 3. The last thing is to note the difference between the peace of a carnal and a spiritual man ; carnal peace is mixt with a great deal of presumption and pride ; but the more spiritual peace thou hast , the more thou art dejected in thy self , the more cast down ; see it in Ezekiel , Ezek. 16.60 , 61 , 62 , 63. I will establish with thee an everlasting Covenant ; then shalt thou remember thy wayes , and be ashamed when thou shalt receive thy sisters , thy elder , and thy younger , and I will give them unto thee for daughters , but not by thy Covenant ; and I will establish my Covenant with thee , and thou shalt know that I am the Lord , that thou mayst remember and be confounded , and never open thy mouth any more , because of thy shame , when I am pacified towards thee , for all that thou hast done , saith the Lord ; when God is pacified , yet they hold down their heads , and are ashamed ; when a man knoweth that God hath pardoned his sins , he is ashamed that he hath carried himself so wickedly against God , of whose mercy he hath now such experience ; When God is pacified , a man remembers his former sinnes , and is confounded , as it is Ezek. 36.31 . Then shall you remember your own evil wayes , and your doings that were not good , and shall loath your selves in your own sight for your iniquities , and for your abominations in that time when I am pacified toward you . That which would work in a carnal man security and pride , ( for he never thinks himself better then when there 's peace within ) will work in the the childe of God the Spirit of humiliation . In the last Chapter of Job , God had manifested himself wonderfully to Job , and however before he had very sharp afflictions , his sufferings in soul were next to the sufferings of Christ. I believe never any man suffered so much as Job did , insomuch that the arrows of the Almighty stuck in him ; thou hast eaten up my flesh , &c. This was the case of Job , and he stood upon termes of justification ; he w●sh't that God would dispute with him , that God would either be the Opponent or the Answerer . If God would answer , he would oppose ; or if God would oppose , he would answer . God comes as he would have him , and Job is not at that point that he was before ; when God draws nigh unto him , he saith , I have heard of thee by the hearing of the ear , but now my eye seeth thee , Job 42.5 . Well , this may make thee a proud man , and elevate thee ; no saith he , now I abhorre my self in dust and ashes . The nearer God draws unto us , and the more merciful he is unto us , by that light we the more discern our own abominations . That which would make another man proud , brings Job to the knowledge of his vilenesse ; Therefore I abhor my self , and repent in dust and ashes . 3. Now another thing is , Who is this peace-maker ? This I shall but touch : We have peace with God : But how ? through our Lord Jesus Christ ; he is our peace-maker , and interposeth between his Fathers wrath and us , Ephes. 2.14 . For he is our peace , who hath made both one , and hath broken down that partition wall between us ; we have not only peace with God through Christ , but Christ is the very peace ; not only the peace-maker , but the peace . There was a middle wall of partition between the Jews and the Gentiles , and between God and us ; Christ breaks it down ; sinne shall no longer be a wall of partition . Having abolished in his flesh the enmity , even the Law of Commandments contained in Ordinances , for to make himself of twain one new man , so making peace , and that he might reconcile both unto God in one body by the Crosse. There was hatred between God and us . Christ hath crucified that hatred with the nails wherewith he was fastened to the Cross ; he hath kill'd it by his crucifixion , and now enmity being slain , peace must needs be alive ; there is peace and reconciliation made . You are come ( saith the Apostle ) to the blood of sprinkling ; whereas the blood of Abel cryed for vengeance against Cain the murtherer : This blood cries for peace , it out-cries all our sinnes ; sin hath a voice ; it s said , The cry of Sodom and Gomorrah went up into the ears of the Lord ; Every sinne thou committest hath a voice to cry , but the blood of Christ hath a shriller voice , and out-cryes the cry of thy sins ; it is so preheminent , it speaks for peace , and doth out cry the voice of our sinnes ; the high Priest was a a type of Christ , Numb . 16. He must have on his frontlet Holinesse to the Lord ; as one which bears the holy one of the Lord , standing in the person of Christ ; Moses saith ( when there was wrath gone out from the Lord ) unto Aaron , ver . 46. Take a censer and put fire therein from off the Altar , and put on incense , and go quickly unto the Congregation , and make an atonement for them , for there is wrath gone out , the plague is begun ; So when the wrath is gone out , the High Priest comes and offers up himself a sweet incense acceptable unto God. And Aaron took as Moses commanded , and came into the midst of the Congregation , and behold the plague was begun among the people , and he put incense and made an atonement for the people . When wrath is come out from the Almighty , and his Army is sent out for to destroy the Rebels , now our High Priest stands between the living and the dead , and offers up himself an oblation to Almighty God to make peace : Look to the case of Balaam ; when the people had committed fornication , Phineas executed judgment ; wherefore the Lord saith , Numb . 25.12 . Phineas hath turned away my wrath from the people ▪ and if that one act of Phineas his zeal for the Lord in killing the Fornicators before the Congregation , if this , I say , appeased Gods wrath for the whole Congregation ; how much more doth our Phineas who hath fulfilled all righteousnesse , whom the zeal of Gods house had eaten up ? he is nothing but zeal it self , and all that he doth unto his father , is for our good . How much more shall Christ pacifie Gods wrath , who hath received the gash of Gods Sword upon his own body , and would not have himself spared that he might do it ? As Jonah was three dayes and three nights in the whales belly , so shall the Sonne of man be in the heart of the earth . There is a mighty storme , and Jonah is cast out into the Sea , presently the storme ceaseth ; so Christ having suffered for us , there is peace , the storme is over . Now follows in the next place in the Text ; By whom we have accesse by faith into this grace wherein we stand and rejoyce in the hope of the glory of God. These are the two priviledges that a justified man hath ; he hath a gracious accesse unto God ; Suppose he be in a fault , ( as who is not ? ) if any man sinne , we have an Advocate with the Father Jesus Christ the righteous : These things have I written , ( saith the Apostle ) that you sinne not ; but if any man sinne , we have an Advocate with the Father , &c. This is the state of a justified man ; though he do by his ●elapses provoke God , yet he is in the state of a subject ; though he be a disobedient subject , yet a subject , not a forreiner as before ; but now ye that were not a people , are become the people of the Lord. A childe of God in the midst of rebellion , is sub misericordia ; as soon as he is in the state of grace , he is under Gods protection ; he is no stranger ; though he hath his blood about his ears , and is in his rags , yet he may come to God ; by Jesus Christ he may come boldly to the Throne of grace , that he may finde help in time of need : The Apostle in Ephes. 2.18 . sets down twice the great priviledges Christians have ; for thorough him we both have an accesse by one Spirit unto the Father ; it s Christ which makes the way : To have a friend at the Court is a great matter , especially when a man hath need of him ; Christ is gone before us : and he lives for ever to make intercession for us , and we need no other Mediator ; thus he bespeaks his Father : Father , this is one of mine that I shed my blood for , one of those that thou gavest me , I beseech thee have pity upon him , and I beseech thee give him audience , Ephes. 3.12 . By him , ( i. e. ) through Christ , we have accesse by one Spirit unto the Father , in whom we have boldnesse by the faith of him , and access with confidence . I go not now doubting unto God , I prefer my suit with boldnesse . Mark the Apostle St. James , If any man want wisdome , or any other thing , let him ask it of God that gives to all men liberally , and upbraideth not ; it is otherwise with men , when one hath done a great man wrong , and comes to desire a favour at his hands , Oh Sir , saith he , Do you not remember how you used me at such a time , or in such a place ? That he is presently upbraided with , ' its cast in his dish ; but it is not so with God , he gives liberally and upbraids no man ; so there is a free and a bold accesse with faith and confidence , by whom we have boldnesse and accesse , let him not doubt or waver ; that is a notable place ; here is bold accesse by faith unto God , and by that we may be assured of whatever we ask ; if it be forgivenesse of sinnes , we may be sure they are forgiven ; if we ask in faith we may be assured . By the way take notice of the folly of the Papists , who think that a man can have no confidence or assurance that his sinnes are forgiven . This is our confidence that if we ask any thing according to his will he heareth us : Now is it not according to his will to ask forgivenesse of our sins ? Doth not he injoine us to do it ? Therefore what infidelity is it not to be assured of it ? And what impudency is it in them to go about to cut off that which is the whole comfort of a Christian ? The assurance of his salvation . Thus it is indeed with those that have no feeling nor confidence , as those who are in hell think there is no heaven ; and they who teach such uncomfortable doctrine , can receive no comfort farther than the Priest giveth it them . It s true there is no true assurance but in the true Church , but there it may be found . And as I began with sowing in tears , so I would end with reaping in joy ; that is the next thing in the Text , for which I passe over the other part of it ; I begin with humiliation , but end with joy ; and not onely that joy which we shall have in the Kingdome of heaven , but on earth while we have these things but in hope and expectation . A man that would reckon up his estate , doth not only value what he hath for the present , but he reckons his reversions also ; what he shall have after such a time , what will come to him or his heirs : Gods children , they have a brave reversion , glory and honour , and a Kingdome : It is your Fathers good pleasure to give you a Kingdome ; we are all the children of God , but it doth not appear what we shall be : when he appears , we shall be like him , and appear as he is . He shall change our vile bodies and make them like his glorious body ; we are here sonnes , but yet , but in a strange Country , no body knoweth what he is , and therefore he meets with many affronts . The King when he was in France , went for an attendant on the Duke , and is he troubled at it ? No , he knew that the world knew it not ; they knew not what he was , and therefore he is not troubled at it . So is it with the children of God , but when they shall appear , they shall be advanced , and their enemies ashamed . By the way , let not the people of God be discouraged , by the taunts , jeers and reproaches of wicked men ; they know not what you are , and therefore make light of you , as they did of Christ himself . Well , besides what we have in reversion , the very hope we have of it works wonderful joy in the heart of a Christian : David did not live to see the glory of Solomons Temple , but he made provision for it , and cast the model of it , and he took much delight in the contemplation of what it would be . The consideration of these hopes makes my flesh rest in hope , and my heart rejoyce , Psal. 16. The consideration of the resurrection made Davids heart rejoyce : The consideration of that which is to come , should bring abundance of joy unto a Christian , these are strange things , not like the joy of a natural man ; for his heart is sad in the midst of laughter ; but these rejoyce with a joy unspeakable , and full of glory . Here are some sparks , some beginnings of the glory of heaven , and of that great joy which we shall have hereafter ; but I cannot speak of these things in an houre . But forasmuch as the Divel transforms himself into an Angel of light ; there is no work of Gods Spirit in the hearts of his children , but Satan like an Ape labours to imitate in the hearts of wicked men , to make them secure ; we must know that there are joys in some who are not regenerate . They that received the Word on the Rock , received it with joy ; the Word if it be apprehended , and hath but the least footing , brings joy with it . But now to know how I may get this joy , how comfortable a thing is it to have such a comfort on earth , as to know that I have this true joy ! and to be able to distinguish this joy from the joy , from the flashes , those fleeting joys of the wicked , which are but as the crackling of thornes under a pot ; for theirs is but as a blaze that suddenly goeth out . Now if thou wouldst know thy joy aright , and whether it differ from that counterfeit joy which flesh and blood , and the Divel suggests ; Look to the things that go before , and produce this joy . 1. The first thing that goeth before true joy , and produceth it , is an opening unto Christ when he knocks at the door of thy heart . As in that famous place , in Rev. 3.20 . Behold I stand at the door and knock ; If any man hear my voice and open the door , I will come in to him , and sup with him , and he with me . There is if thou open , a sweet and familiar communication between Christ and thee ; he communicates himself at dinner and supper . A man comes not melancholy to meals ; Christ will come and make merry with thee , he will sup with thee familiarly . But how is it with thee ? Hath Christ knocked , and thou hast given him a slievelesse answer , and hast thou joy ? it is a false joy . But when Christ knocks at the door of thy heart , there must be an opening the door on thy part , when he knocks by his Word and Spirit : And dost thou give such an answer as the Spouse in the Canticles , Cant. 5. I am come into my Garden , my Sister , my Spouse , I have gathered my myrrhe with my spice , I have eaten my honey-combe with my honey : Now Christ coming to Supper knocks at the door , and would bring in a great deal of joy : I sleep , saith the Spouse , but my heart waketh ; it is the voice of my well-beloved that knocketh , saying , Open to me my Sister , my Love , my Dove , my Undefiled : when God comes and wooes us , and desires to communicate himself unto us , and desires us to put off our cloaths , dost thou look for comfort if thou openest not ? At last I opened to my Beloved ; ver . 6. But he had with-drawn himself , and was gone , my soul failed when he spake ; I sought him , but I could not finde him , I called him , but he gave me no answer : When thou givest not Christ entertainment when he comes , thou mayst seek and not meet with him . It is observed that the Keepers of the Wall are the greatest strikers : Those whom God hath set to be Watchmen , instead of comforting they smite , ver . 7. The Watchmen that went about the City , they found me , they smote me , they wounded me , they took away my vaile from me ; she gets raps from them who should protect her , because she did not entertain Christ ; if thou findest any comfort after Christ hath knock't , and thou hast opened unto him , then it is true joy , and thou mayst make much of it . 2. If it be true joy , there goeth faith before it ; for being justified by faith we have peace with God through our Lord Jesus Christ : So that the exercising of the acts of faith , is a spiritual means to raise comforts in our souls ; John 6. I had need to speak of this , for there is want of the exercises of faith ; is it enough think you to have faith once exercised ? He that eateth my flesh , and drinketh my blood , dwelleth in me , and I in him : It is not enough to eat once a year . A man will not be in good liking that eats but once a year , but a man must eat once a day at least . A Christian should feed on Christ every day , make him his ordinary food , renewing every day the acts of his faith , receive Christ crucified by faith every day . If a Christian would consider that God offers Christ unto him every day , and thou renewest thy faith , and claspest him every day , it would be a special way whereby joy should be raised in the soul. It s said in Rom. 15.13 . We rejoyce in the hope of the glory of God ; Now the God of hope fill you with all joy and peace in believing , that ye may abound in hope through the power of the Holy Ghost . Thus when thou hast exercised the acts of faith in believing , and then upon that rejoycest , then its seasonable and true joy , and not the counterfeit joy of the wicked ; when it arises and springs from believing , when that procureth it , it likewise distinguishes it from all false joys . The Apostle tells us , Phil. 1.24 . Having this confidence I know that I shall abide and continue with you all , for your furtherance and joy of faith . It is called the joy of faith , because it springs from that principle of rejoycing , from the mother grace , that your rejoycing may be the more abundant . The preaching of the Word whereby faith is wrought , brings abundance of joy ; That place of St. Peter is remarkable , 1 Pet. 1.8 . Whom having not seen , ye love , in whom though now you see him not , yet believing ye rejoyce with joy unspeakable and full of glory ; yet believing , that is , yet exercising the acts of faith , which we too much neglect . If we did exercise these acts every day , we should have our Charter of joy renewed every day ; yet believing , ye rejoyce . 3. Pray and be thankful ; praise and thanksgiving are those fruits which fulfill all our joy ; when thou prayest , thou conversest with God , thou speakest with him face to face , as Moses did . He who can pray spiritually , and pray hard unto God , as Moses face shined when he talked with God , so will thy soul thrive , praying hard , and being thankful ; there is no greater means then this to get this joy , Psal. 37.1 . Rejoyce in the Lord O ye righteous , for praise is comely for the upright . Upon this hangs all our comfort ; praise alwayes brings rejoycing ; the one begets the other . In Isaiah , The comfort there that Gods children receive , is the changing of rayment ; Christ preaching the acceptable year of the Lord to appoint unto them that mourn in Zion , to give to them beauty for ashes , the oyle of joy for mourning , the garment of praise for the spirit of heaviness . The ground of praise is joy ; one follows the other : Observe , God will give us the oyle of joy ; Christ was anointed with this oyle above his fellows ; Christ hath fulnesse of joy ; this oyle doth not come on his Priesthood alone , but it trickles down unto the lowermost hemme of his garment . I will adde in the last place , when a man considers the great things which are given to him by God , and what an estate we get by Christ. I have forgivenesse of sins ; and blessed is the man whose sinnes are forgiven : Christs blood is wine , and my name is written in the book of life . Do not rejoyce ( saith our Saviour ) because the Divels are subject unto you ; but because your names are written in the book of life : When I consider that I am not in the black Roll , and it is my faith which strengthens me , which makes me reckon Christ my chiefest wealth ; this makes me rejoyce in mine inheritance ▪ and in hope of the glory of God : When I consider the great reward in the world to come , this is a great cause of rejoycing ; and therefore Gods children long for the coming of Christ ; it is made , Tit. 2.13 . a mark of those that shall be saved : That they long for the appearance of Jesus Christ , looking for , and hastning unto the blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ. And in 2 Pet. 3.12 . Looking for , and hastning unto the coming of the day of God : A longing expectation ; not only they , but we also that have the first fruits of the Spirit , groan and long for the coming of it ; and therefore the last breath of the Scripture is breathed in this , Rev. 22.20 . He that testifyeth these things , saith , Surely I come quickly , Amen , even so be it , come Lord Jesus ; there is a sweet Allegory to expresse this in Cant. ult . 14. make haste my beloved , and be like the Hinde , and like the Roe ; Come Lord Jesus , come quickly , and come as the Hinde , and as the Roe , and as a Hart upon the Mountaine of spices ; Make hast and come quickly be swift and do not tarry , and in a better place I cannot end . FINIS . A TABLE . An Advertisement . That the Printers mis-paging may be no hindrance to the use of this Table , the Reader is to take notice that it refers to the pages as they are figured , not as they should be ; and that whereas after page 431. the numbers take their rise back at 361. and from thence are repeated over again , this Asterisk * placed before any figure , notes the latter order of pages so figured . A ACceptation and Affiance two acts of Faith , page 424 Active Obedience . See Obedience . Aggravations of sin , p. 90 A temporary Believer desires Christ only in Affliction , p. * 388 , 389 Assurance no part of justifying faith , p. 428. It is attainable , p. * 457 Why so many Christians want it , p. * 438 B. Baptism what it obliges to , p. 54. It hath not its full effect till the day of our death , ibid. To believe is a hard matter , p. 53.426 To believe is our duty , p. 408 Five words ( or Scripture-wayes ) that God uses to perswade sinners to Believe in Christ , viz. General Proclamation , p. 402. Special invitations , p. 405. Entreaties , p. 406. Commands , p. 408. Threatnings , p. 409 To Believe is to come to Christ , p. * 350 It is exprest by Hungring and Thirsting , p. * 372 A Believers case like the Beggars , p. * 376 A true Believer distinguished from a Temporary ( 1. ) by the ground of his desires , p. * 388. ( 2. ) by his desiring Grace as well as Mercy , p. * 394 ( 3. ) by his Love to God , p. * 395 A Believers priviledge , p. * 456 C. GOd Calls sinners to Christ by five words , p. 402 Christ's equality with God p. 360. It renders his Humiliation the greater and more meritorious , p. 361 Christ's Humiliation ; the extent , degrees , and particulars of it , p. 363 , 371 , 372. Part of his Humiliation to be Gods Servant , p. 365. He was a Serant on earth in respect of men , p. 367. used and valued at the rate of a bond-man , p 368 Christ's sufferings the more meritorious because voluntary , p. 374. Christ's Active Obedience in the course of his life , p. 375. his Humiliation and sufferings from his Conception to his death described , p. 379. &c. Christ's death described in the Accursednesse of it , p. 384. in the shame of it , p. 385. in the painfulnesse of it , p. 386 Christ suffered not the pains of Hell , proved , p. 388. yet he suffered in his Soul immediately from God , p. 389 Whether Christ takes away all the sins of the world , p. 395. Christ's being offered for us , no comfort unless he be offered to us , p. 356 That Christ dyed sufficiently for all is an improper speech , p. 356 To receive Christ what , p. 399. Christ offered freely , p. 397 , 402. He that hath a will to receive Christ hath a warrant to receive him , p. 404 Christ the proper and immediate Object of justifying Faith , p. 418. Christ loved and valued above all by true believers , p. 427. Christ and the Cross go together in this life , p. 426 Christ very compassionate , p. * 368 Christ is our Peace , p * 454 To be a Christian indeed is no easie matter , p. 426 Civil Righteousness . See Morality . Men deceived by Comparing themselves with others , p. 46. and with themselves , p. 47 The Conditions of Faith and Obedience required hinder not the freedom of Gospel grace , p. 389 , 416 Confession of sin necessary , and why p. * 376 Carnal Confidence as to our spiritual estate dangerous , the vain grounds of it discovered , p. 43 , &c. Conscience one of the Tormenters in Hell , p. 153 Peace of Conscience . See Peace . Conviction necessary to Conversion , p. 39 , 80 Conviction a work of Gods Spirit , p * 364 Two hindrances of Conversion , p. 4 A limited time for it . p. 9 , 10 Crucifying a Cursed , Shameful , Painful death , p. 384. &c. The manner of it , p. 386. The Curse followes sin , p. 98 The Curses attending an unregenerate man in this life , p. 120 , &c. The Curses on his Soul , p. 127 The Curses at his death , p. 130 Custom in sin hardens the heart , p. 28 D. DAy of grace limited , p. 9 , 10 , 34 , 35. The folly and danger of neglecting it , p. 16 , 17 Death the wages of sin , p. 110. The comprehensivenesse of the word Death , p. 119 Death terrible , p. 112. The teriblenesse of Bodily Death set forth in three particulars , p. 131 , &c. What the first and second Death is , p. 141 The Death of Christ described , p. 384 , &c. Death-bed-Repentance See Repentance . Deferring Repentance dangerous , p. 16 , 17. The reasons of Carnal mens Deferring Repentance , p. 21 , &c. The vanity of them , ibid. Desires after Christ may be stronger in Temporaries , then in true Believers , p. * 388 The Devil takes possession of those whom God leaves , p. 106 , 107 The Reason of Christians Doubting , p. * 438. E. WHat use to make of the Doctrine of Election and Reprobation , p. 35 Encouragements for sinners to come to Christ , p. 402 Examination of a mans self . See Self-Examination . F FAith why required to the receiving of Christ since he is a free gift , p. 398. Faith consists not in a mans being perswaded that God is his God , and that his sins are pardoned p. 402.413 . It 's proper and immediate object is not that forgivnesse of sins , but Christ , p. 418. Faith must have a ground for it out of the word p. 414. What Faith justifies p. * 384. &c. Faith jusstifies not as a vertue , but in respect of its object , p. 419. Faith justifies not as a Habit , but as an act p. * 417. The Acts of Faith p. 423. By what sins the Acts of Faith are hindred p. 417. How those obstructions are removed , ibid. Faith an instrument to receive Justification , not to procure it , p. * 424 , * 434 Why Faith chosen for an instrument of Justification , rather than any other grace p. * 437. A weak Faith justifies as much as a strong , p. * 435 yet a strong Faith is to be laboured for , and why p * , 436. How Faith alone justifies , p. * 436 Faith may be certainly known , p. * 407. There may be Faith where there is no feeling , p. 412 , 425 , * 373 Faith strongest when sense least , p. * 451 Encouragements to Faith p. 402 Carnal Fear , its sinfulness and danger , p. 140 , 141 Men apt to Flatter themselves as to their spiritual estate , 41 Five false glasses that cause this self - Flattery p. 43 , &c. Forgivnesse of sins not a distinct thing from Imputation of righteousness p. 399 , &c. Forgivness is properly of sins past only , p. * 403. It is one continued act , p. * 414. and therfore may be prayed for by a justified person , ibid. Forgivnesse frees from guilt and punishment p. * 418 , 419 God forsakes none till they forsake him , p. 108 True beleevers forsake all for Christ , p. 427 , 428. Free grace in bringing sinners to Christ , p. 398 No Freewill to good , p. 404 G TO be given up to our selves a more fearfull thing then to be given up to satan , p. 108 , 109.128 . The Gospel not seasonable , nor savory till the Law hath been preached , p. 80. How the Gospel differs from the Law , p. 86 The fulnesse and freedome of the Grace of the Gospel not hindred by the conditions of Faith and Obedience , p. 398.416 Guilt of sin taken away in Justification p. * 420. H HArdnesse of heart a hindrance to Conversion , p. 2 , 3 4 Hell for whom provided , p. 139 Hell described p. 143 , &c. That Christ suffered not the pains of Hell proved p. 388. Christians rejoice in Hope p. * 458. The Humiliation of Christ see Christ I IMputation of Righteousnesse . See Righteousnesse : To be given up to Insensiblenesse a wofull thing p. 129 , 130 Joy in the sense of Gods love surpasseth all worldly Joy p. 430. It is attainable . p. ibid. The reason why many beleevers are strangers to it . p. 430 , 431. Some Joy may be in a Temporary p. * 393. How to try true Joy p. * 360. Means to get it . p. * 462 , 463 Justification what it signifies p. * 396. How the Fathers used the word p. * 732 Justification , one simple act of God , p. * 400 How we are said to be Justified by Faith , and how by Christs blood , p. 420. * 422. In what sense we are Justified by Faith according to Paul and in what sense by works according to James , p , * 398. Impossible to be Justified but by imputed Righteousnesse p. * 402 , * 410 , 411. In the instant of Justification , no sins are remitted but those that are past , p. * 411 , 412. A twofold Justification , p. * 409 Why a justified person may and must pray for the remission of sins past p. * 413 , 414. Justification frees from the punishment and guilt too , p. * 418 , 419 , 420. Justification confounded by the Papists with sanctification , p. * 422. The difference between them , p. * 423. * 429. No Justification before Faith p. * 440 How we are Justified by Faith alone , p. * 439. Judgment in Scripture sometime taken for Righteousnesse inherent p. * 433 How men are deceived in Judging of their spiritual estate , p. 43 K KNowledge one act of Faith. p. 423 L THe use of the Law , p. 79.354 . * 366. It is necessary to be preached before the Gospel , p. 80 , * 366 Men are under the Law till they come to Christ , p. 84 , how fearfull a thing it is to be under the Law , p. 84 , 85. the difference between the Law , and the Gospel in three particulars , p. 86. Love of God twofold , p 415. No temporary beleever loves God p. * 396. To be given up to our own Lusts a more fearfull thing , then to be given up to Satan , p. 108 , 109 M WAnt of Meditation one cause why most beleevers have so little joy in God p. 430 , 431. Mistakes in judging our spiritual estates . See Judging . Morality too much trusted to p. 49. It 's insufficient to bring men to heaven ibid. N NAtural reason not to be trusted to p. 49 Too short to convince of sin thorowly , p. 51 Mans condition by Nature described , p. 59. The Natural man dead in sin p. 67. His best works cannot please God , and why p. 68 , 69 The Curses attending a Natural man in this World p. 120 , &c. Two blowes that God gives a Natural mans soul in this life , the one sensible p. 127 , the other insensible , p. 128. The Curses attending him at Death p. 130 , &c. O CHrists active Obedience mixed with his passive , p. 372. Wherein his active Obedience consisted , p. 375. &c. Wherein his passive p. 378 Partial Obedience a false glasse to judge our estates by p· 48 To designe only our Old age for God is dishonourable to him , p. 22 , 23. Old age most unfit for Repentance , p. 25 , 27 Men apt to have too good Opinion of themselves , p. 41. The causes of it , p. 43 , &c. Men deceived in judging of their estates by the good Opinions of others , p. 44 P PArtial Obedience see Obedience . Passive Obedience . see Obedience . Peace a fruit of faith p. * 441 * 447. Why many Christians want the sense of it , p. * 442 , 443. * 450 , 451 The differences between a true and a false Peace , p. * 448 , &c. The Causes of a Carnal Peace p. * 449. * 452 Christ is our Peace . p. * 454 Spirit of Prayer what p. * 377 , 378 1. The Importunity and efficacie of it , p. * 379 , 380 Why a person already justified may and must Pray for the forgivnesse of sins past p. * 413 , 414 R NAtural Reason . see Natural . To Receive Christ what p. 399. What Reformation may be in a natural man , p. * 390 , 392 Repentance prevents ruine , p. 7 Repentance not in our own power but in gods gift , p. 13 , 14. The sinfulnesse of deferring it , p. 11 &c. Death-bed Repentance , the hindrances of it , p. 30 Not to be trusted to p 31. Hard to prove it sound , p. 32 Superficial Repentance is vain p. 57 Repentance in what respects necessary to justification , p. * 417 Remission of sin . See Forgiveness . Resting or Relying upon God , a proper Act of Faith , p. 425 Righteousnesse two fold , p. * 397. * 409 Imputative Righteousnesse what it is , p. * 402 * 410. Impossible to be justified without it , and why , p. * 410 , 411 S. Sanctification a distinct thing from Justification , p. * 423. p. * 429 Satan . See Devil . A difficult thing to be Saved , p. 53 Sealing a distinct thing from Faith , p. * 428 The Causes of Security , p. * 449 Self-Examination , necessary to Conversion , p. 39.57 . a mark of a sound believer , p. * 407 Self-flattery : See flattery . Self-Love , how it deceives men in judging their estates , p. 43. Sin continued in , hastens Gods judgements , p. 3 , 4 , 5. Sin compared to a weight , p. 26. to Cords , p. 27. Sin gets strength by continuance , p. 28. The Sinfulnesse of Sin set forth in 6. considerations , p. 90 , &c The dreadfull fruits and consequences of Sin. It pollutes the Soul , p. 100. It makes men loathsom to God , p. 104. It brings the Devill into the heart , p. 106. It calls for wages , p. 110 The greatness of Sin , should be no barr against believing in Christ , p. 401 406. No Sin overtops the value of Christ's blood , ibid. Encouragemets for Sinners to come to Christ , page 401 , &c. Sin not discovered thorowly but by the spirit , p. * 364. Sin may be cast away , and yet no true Conversion , p. * 392 Sin is only a Privation and no positive being p. * 399 * 400 Sins not pardoned before they be committed p. * 403. The guilt and punishment of Sin taken away in Justification p. * 418 , &c. Spirit of Bondage what p. * 365 Spirit of Prayer see Prayer T A Temporary Faith how far it may go , p. * 388 , &c. How to know it from true faith , p. ibid Temporary beleevers desire Christ only in affliction p. * 388 , 389 They do but only tast of Christ , p. * 393. They desire mercy but not grace p. * 394. They do nothing out of love to God , p. * 395 The sinfulness of thoughts p. 102 , 103. The end of Gods Threatnings p. 7. U UNregenerate Men See Natural Our unworthiness should not keep us from coming unto Christ , p. 397. W THe Will wrought by God , as well as the deed , p. * 371 The Will more then the Deed 372. How God takes the Will for the Deed p. * 374 He that hath a Will to receive Christ , hath a warrant to receive him , p. 404. God alone inclines the Will to receive Christ ibid. A wofull thing to be suffered by God to have our own Wills in this world p. 355. Our Wills must be crossed here or for ever hereafter ibid. The Willingness of Christs sufferings rendred them the more meritorious p. 374 The Word presented to our faith under a double respect , viz. ( 1 ) as a true Word p. 403 ( 2 ) as a good Word p. 424 Works spiritually good cannot be performed by an unregenerate man , and why p. 67 , 68 , 71. In what sense we are said by James to be justified by Works p. * 398 Wrath a Consequence of sin p. 98 Y YOuth the fittest time to Repent and break off sin in p , 25 , 22 , 29. FINIS . Notes, typically marginal, from the original text Notes for div A64642-e300 Male dum recitas , &c. Notes for div A64642-e1590 * Lord in special forgive my sins of omission , see Dr. Ber. Life and death of the Arch. Bp. of Armagh . p. 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Sheffeild in Yorkshire· James Meath Anagram , I am the same . See Dr. Bernard page 52. See Dr. Ber. Epist. to the Reader in his life and death , &c. * See the Reduction of Episcopacy to the form of Synodical Government Received in the Antient Church : published by Doctor Bernard , in a Book entituled , The Judgement of the Late Arch Bishop of Armagh , &c. * 2 Sam. 1.22 . * Isa. 50.4 . * 2 Cor. 3.2 . * Acts 11.21 . * Dan 12.3 . * Heb. 2.13 . * Tim. 4.12 . * Mark 6.20 . * Acts 1.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Mat 7.29 . * 1 Cor. 2.4 , 5. 1 Cor 14.24 , 25. * Acts 18.24 . Collatis scripturae locis Probans , nempe sicuti solent artifices aliquid Compacturi , singulas partes inter se comparare , ut inter se alia aliis ad amussim quadrent . Bez. In Act. 9.22 . Efficere condescensionem ut sic dicam id est argumentis propositis efficere , ut aliquis tecum in eandem sententiam descendat . Mr. Leigh . Critic . sacr . In verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Ser. before K. James Wansted . June 20. 1629 page 34 , 35. * Ecl. 12.10 , 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * John 16.5 . * Psal. 16.3 . * Acts 13.12 . * Psal. 119.63 . * Math. 11 , 29. * Mal. 2.4.5 , 6 , 7 , 8 , 9. * Esay 43.27.28 . * 1 Sam. 2 30. * Deut. 33 11. * Math. 5.12 and 10.25 . * Math 21.44 . * Rev. 11.11 . * 2 Sam 6.22 . * Calvino ( illustri viro , nec unquam sine summi honoris prefatione nominando ) non assentior . Bp Andrews . De Vsuris . * 3 John 12. * Declarat . what books are his , what not . Dr. Ber. page 20 , l 21. * See Dr. Ber. Loc. Citat . * See their Epist to the Reader . Ibidem . * See Mr. Cottons Epist. to Mr. Hildersams Book on John 4. * See Capt. Bell. Narat . before Luth. Mensal . Colloq . * Liber ille ●onvivalium sermonum non est Lutheri , nec Luthero approbante aut etiam vivente editus sed est Rapsodia sine Judicio & Intellectu consarcinata . Polan . syntag . de canonic . Authorit . script . page fol. 45. * Heb 11.4 . * Bp. Andrews serm 7. of Rep. and Fast. * John 3.10.19 . Notes for div A64642-e4850 Obs. Obs. Obs. Obj. Sol. Notes for div A64642-e6280 Obj. Sol. 1. Order of outward things . 2. The nature of sin . Sin is compared to cords . To defer repentance hardens the more The folly of those that defer their repentance till death . Obj. Sol. Impediments to repentance on our death-bed . Trust not to death-bed repentance . It will be hard to prove death-bed repentance to be ound . Gen. 6.3 . What use to make of Election and Reprobation . It 's our wisdom to arm against Satans fallacy , and hearken to God in his accepted time . Notes for div A64642-e7590 1 Glass . Self-love . 2 Glass . Others good opinion . 3 Glass . When a man compares himself with others . 4 Glasse . Partial Obedience· Obj. Sol. Another false Glasse . The Devil transforms himself into an Angel of light . Notes for div A64642-e8800 Superficial repentance will not change the nature of man. No morality , nor external change of life will do , without quickning grace and a new life wrought . Quest. Ans. Obj. Sol. Doct. Obj. No natural man doth judge himself so bad as he is : The best works of a natural man cannot please God. Look to the oginal of duties . Look to the end of duty . Notes for div A64642-e10820 It 's necessary to preach the Law before the Gospel . This is the 1 Instance . 2 Instance . 3 Instance . Notes for div A64642-e18280 No●e Well . Our Remedy , or , our Redemp●ion by Christ. Christs humiliation in life and death . The second degree of his humiliation , that he might become a servant . Christ accounted as a b●ndman . Exam. Joseph for the calcu . 14400000. drachms . (x) Which were , 120000. (z) Have the quotient 120 Drachms . Four Drachms went to a Shekel : so divide 120. by 4. your quotient is 30. shekels for each man , which was the ordinary rate , &c. Notes for div A64642-e20100 Gen. 9.25 . John 13.21 . Now this Obedience is two fold , 1. Active . 2. Passiv● . 1. For his active obedience in the whole course of his life . 2. For his active Obedience after his Death . 
A26796	----	The harmony of the divine attributes in the contrivance and accomplishment of man's redemption by the Lord Jesus Christ, or, Discourses wherein is shewed how the wisdom, mercy, justice, holiness, power, and truth of God are glorified in that great and blessed work / by William Bates. Bates, William, 1625-1699. 1674 Approx. 933 KB of XML-encoded text transcribed from 263 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26796 Wing B1113 ESTC R25864 09268857 ocm 09268857 42565 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26796) Transcribed from: (Early English Books Online ; image set 42565) Images scanned from microfilm: (Early English books, 1641-1700 ; 1300:10) The harmony of the divine attributes in the contrivance and accomplishment of man's redemption by the Lord Jesus Christ, or, Discourses wherein is shewed how the wisdom, mercy, justice, holiness, power, and truth of God are glorified in that great and blessed work / by William Bates. Bates, William, 1625-1699. [4], 502, [1] p. Printed by J. Darby for Nathaniel Ranew and Jonathan Robinson and Brabazon Aylmer, London : 1674. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Redemption. 2004-09 TCP Assigned for keying and markup 2004-11 SPi Global Keyed and coded from ProQuest page images 2004-12 Jonathan Blaney Sampled and proofread 2004-12 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE HARMONY OF THE Divine Attributes , IN THE Contrivance and Accomplishment of Man's Redemption by the Lord JESUS CHRIST . OR DISCOURSES , Wherein is Shewed , How the Wisdom , Mercy , Justice , Holiness , Power and Truth of God are glorified in that Great and Blessed Work. By William Bates , D. D. Which things the Angels desire to look into . 1 Pet. 1.12 . Nihil tam dignum Deo , quam salus Hominis . Tertul. LONDON , Printed by J. Darby , for Nathaniel Ranew , and Jonathan Robinson , at the Kings Arms , and Golden Lyon in St. Pauls Church-Yard ; and Brabazon Aylmer , the at three Pigeons in Cornhil , 1674. THE PREFACE . THe Subject of the ensuing Discourses is of that inestimable excellency and importance , that it deserves our deepest reflections , and care to consider and apply it : 'T is the great Mystery of Godliness , the design of Eternal Wisdom , the chiefest of all Gods Works , that contains the Glorious Wonders of his Mercy and Power , wherein he renders himself most worthy of our Supreme Veneration and Affection . Our most raised Thoughts are infinitely beneath its Dignity . Although the Light of the Gospel hath clearly reveal'd so much of it as is requisit to be known in our earthly state , yet the sublimer parts are still secret , and reserv'd for a full discovery by the brightness of our Saviour's Appearance . Now if the Excellency of things excites our Spirits to be attentive in searching into their nature , this Divine Object should awaken all our Powers , and arrest our Minds , in the serious steady contemplation of it , being alone capable to satisfy their immortal appetite . The Importance of it is correspondent to its excellency : for 't is no less than the recovery of us from extream and eternal misery , and the Restoring of us to the enjoyment of the Blessed God , a felicity without comparison or end . If we have any regard to Salvation , ( and who would be so unhappy as to neglect it for unconcerning frivolous Vanities ) it will be delightful to know the means by which we may obtain it ; and to employ the flying moments of our short time in those things that are profitable for our last End , that we may not lose Temporal and Eternal Life together . Many of the Ancient and Modern Divines have written of this noble Argument , from whom I have received benefit in the following composure . But none , as I know , hath considered all the parts together , and presented them in one view . There still remains a rich abundance for the perpetuall exercise of our Spirits . The Eternal Word alone was able to perfect all things by once speaking . Humane words are but an Eccho that answers the Voice of God , and cannot fully express its Power , nor pass so immediately through the sence to the Heart , but they must be repeated . May these Discourses be effectual to inflame us with the most ardent Love to our Saviour , who ransom'd us with the unvaluable price of his own blood , and to perswade us to live for Heaven , the purchase of that Sacred Treasure , I shall for ever acknowledge the Divine Grace , and obtain my utmost aim . W. B. CHAP. I. The Introduction . A short view of Mans primitive State. His Conformity to God ; natural , moral , and in Happiness and Dominion over the Creatures . The moral resemblance , as it refers to all the faculties . The happiness of Man with respect to his sensitive and spiritual Nature . Of all sublunary Creatures he is onely capable of a Law. What the Law of Nature contains . God entred into a Covenant with Man. The Reasons of that Dispensation . The Terms of the Covenant were becoming God and Man. The special clause in The Covenant concerning the Tree of Knowledg of Good and Evil. The Reasons of the Prohibition . THe felicity which the Lord Jesus procured for Believers , includes a perfect freedom from Sin , and all afflictive evils , the just consequents of it : and the fruition of Righteousness , Peace , and Joy , wherein the Kingdom of God consists . In this the second Covenant excels the first ; the Law supposes Man upright , and the happiness it promises to exact Obedience , is called Life , it rewards Innocence with Immortality : but the Blessedness of the Gospel is stil'd Salvation , which signifies the rescuing of lapsed Man from a state of misery , and the investing of him with unperishing Glory . In order to the Discovery of the excellency of this Benefit , and the endearing Obligations laid on us by our Redeemer , 't is necessary to take a view of that dreadful and desperate Calamity which seiz'd upon Mankind : the wretchedness of our Captivity , illustrates the Glory of our Redemption . And since the misery of Man was not the original condition of his nature , but the effect of his guilty choice , 't is requisite to make some reflection upon his first state ▪ as he came out of the pure hands of God , that comparing our present misery with our lost happiness , we may revive in our breasts the affections of Sorrow , Shame and Indignation against our selves ; and considering that the Heavenly Adam hath purchased for us a title to a better Inheritance than was forfeited by the Earthly one , we may with the more affectionate gratitude , extol the Favour & Power of our Redeemer . God who is the living Fountain of all Perfections , spent an intire Eternity , in the Contemplation of his own Excellencies , before any creature was made . In the moment appointed by his Wisdom , he gave the first Being to the 〈◊〉 . Three distinct orders of Natures He form'd , the 〈◊〉 purely Spiritual , the other purely Materiall , and between both one mixt , which unites the 〈…〉 in it self . This is Man , the abridgment of the 〈◊〉 verse , ally'd to the Angels in his Soul , and to material things in his Body , and capable of the Happiness of both ; By his internal Faculties enjoying the felicity of the Intellectual : and by his external tasting the Pleasures of the Sensitive World. Man's greatest excellency was a perfect Conformity to the Divine Patern . God created Man in his own Likeness , in the Image of God created he him . This includes ; First , The Natural Similitude of God in the substance of the Soul , as it is an intelligent , free , spiritual and Immortal Being . This is assigned to be the Reason of the Law , That Whoso sheds Mans Blood , by Man shall his Blood be shed ; for in the Image of God made he Man. Secondly , A moral Resemblance in its Qualities and Perfections . Thirdly , That Happiness and Dignity of Mans state , which was the consequent , and accession to his Holiness . The Natural resemblance I shall not insist on : for the distinct Illustration of the other , we must consider God in a threefold respect . 1. In respect of his absolute Holiness , unspotted Purity , infinite Goodness , incorruptible Justice , and whatever we conceive under the notion of moral Perfections . 2. With respect to his compleat Blessedness , ( the result of his infinite Excellencies ; ) as he is perfectly exempt from all evils , which might allay , and lessen his felicity , and enjoys those pleasures , which are worthy of his pure Nature , and glorious State. 3. In regard of his supreme Dominion , which extends it self to all things in Heaven and Earth . Now in the Participation of these , the Image of God did principally consist . The Holiness of Man was the copy of the Divine purity : his Happiness a representation of the Divine Felicity : and his Dominion over the lower World , the resemblance of Gods Soveraignty . I will take a particular survey of them . 1. Man was conformed to God in Holiness . This appears by the expressions of the Apostle , concerning the Sanctification of corrupt man ; which he sets forth , by the renewing of him in knowledg , righteousness and holiness , after the image of the Creator . The Renovation of things , is the restoring of them to their Primitive state , and is more , or less perfect , by its proportion to , or distance from the Original . Holiness , & Righteousnesse , are the comprehensive Sum of the Moral Law , which not only represents the Will , but the Nature of God in his Supream Excellency , and in conformity to it the Divine likeness eminently appear'd . Adam was created with the perfection of Grace , the progress of the most excellent Saints is incomparably short of his beginning ; By this we may in part conjecture at the Beauty of Holinesse in him , of which one faint ray appearing in renewed persons is so amiable . This primitive Beauty is exprest in Scripture by rectitude : God made Man upright . There was an universal entire rectitude in his Faculties , disposing them for their proper Operations . This will more fully appear , by considering the distinct powers of the Soul , in their regular Constitutions . 1. The understanding was inrich'd with knowledg . Nature was unveiled to Adam , he enter'd into its Sanctuary , and discover'd its mysterious Operations . When the Creatures came to pay their Homage to him , whatsoever he called them , that was the name thereof . And their Names exprest their Natures . His knowledg reach'd through the whole compass of the Creation , from the Sun the glorious vessel of Light , to the Gloworm that shines in the hedg . And this knowledg was not acquir'd by Study , 't was not the fruit of anxious inquiry , but as the illumination of the Air is in an instant by the light of the Morning , so his Understanding was enlightned , by a pure beam from the Father of Lights . Besides , He had such a knowledg of the Deity , as was sufficient for his Duty and Felicity ▪ His mind did not stick in the material part of things , but ascended by the several ranks of Beings , to the Universal Cause . He discover'd the Glory of the Divine Essence and Attributes by their wonderful effects . 1. Almighty Power . When he first open'd his eyes , the stupendious Fabrick of Heaven and Earth presented itself to his view , and in it the most express and clear characters of that Glorious Power , which produced it . For what could overcome the Infinite distance , between not being , and being , but Infinite Power ? As there is no proportion between not being , and being , so the cause which unites those terms , must be without limits . Now the Divine Word alone , ( which calls the things that are not , as if they were ) caused the World to rise from the Abyss of empty nothing . At Gods Command the Heavens , and all their Host were created . And this led him to consider the Immensity of the Divine Essence ; For Infinite Power is incompatible with a finite Essence , and by the consideration of the Immensity , he might ascend to the Eternity of God. To be Eternal , without beginning , and Infinite without bounds , infer , one another , and necessarily exist in the same subject . For 't is impossible , that any thing which is form'd by another , and hath a beginning , should not be limited in its Nature by the cause that produced it . Therefore the Apostle declares , that the Eternal Power of God is set forth in the Creation of the World , joyning with the discovery of his Power , that of his Eternity . 2. Admirable Wisdom appear'd to Man in the Creation . For by considering the Variety and Union ▪ the Order and Efficacy , the Beauty and Stability of the World , he clearly discerned that Wisdom , which so regularly disposed all . 'T is thus that Wisdom speaks in the Book of Proverbs ; When he prepared the Heavens , I was there : when he set a compass upon the face of the depth : When he established the Clouds above : When he strengthened th● Fountains of the Deep : when he gave the Sea his Decree , that the Waters should not pass his Commandments : when he appointed the Foundations of the Earth : I was with him , contriving all in the best manner for Ornament and Use. The knowledg of this , fill'd his Soul with wonder , and delight . The Psamist breaks forth with astonishment , as one in the midst of innumerable Miracles , O Lord , how manifold are thy works ! in Wisdom hast made them all : And if he discovered such wonderful and Divine Wisdom in the Works of God , when the vigour of the humane Understanding was so much impair'd by the Fall ; how much more did Adam , who perfectly understood Universal Nature , the offices of its parts , the harmony of the whole , and all the just Laws of Union , by which God hath joined together such a multitude of beings , so distant and disagreeing , and how the Publick Peace is preserved by their Private Enmity . This discovery caused him to acknowledge , that Great is the Lord , and of great Power , his Understanding is infinite . 3. Infinite Goodness shin'd forth in the Creation . This is the leading Attribute , that call'd forth the rest to work . As there was no matter , so no motive to induce God to make the World , but what arose from his Goodness : For he is an All-sufficient Being , perfectly blessed in himself . His Majesty is not encreased by the Adoration of Angels , nor his Greatnesse by the Obedience of Nature ; neither was he less happy , or content , in that Eternal Duration before the existence of any Creature , than he is since . His Original Felicity is equally incapable of accession ; as of diminution . 'T is evident therefore , that only free , and unexcited Goodness , moved him to create all things , that he might impart being and happiness to the Creature , not inrich his own . And as by contemplating the other works of God , so especially by reflecting upon himself , Adam had a clear sight of the Divine Attributes , which concurr'd in his Creation . Whether he consider'd his lowest part , the Body , 't was form'd of the Earth , the most artificial and beautiful piece of the visible World. The contrivance of its parts , was with that proportion and exactness , as most conduc'd to Comliness and Service . It s stature was erect and raised , becoming the Lord of the Creatures , and an observer of the Heavens . A Divine Beauty and Majesty was shed upon it . And this was no vanishing ray , soon eclips'd by a Disease , and extinguisht by Death , but shin'd in the countenance without any declination . The Tongue was Man's peculiar glory , being the interpreter of the mind , and capable to signifie all the Affections of the Soul. In short , the Body was so fram'd , as to make a visible discovery of the Prerogatives of his Creation . And when he reflected upon his Soul , that animated his dust , its excellent endowments , wherein 't is comparable to the Angels , its capacity of enjoying God himself for ever , he had an internal and most clear testimony of the glorious perfections of his Creator . For Man , who alone admires the works of God , is the most admirable of all . 2. The Image of God was resplendent in mans Conscience , the seat of practical Knowledg , and Treasury of moral Principles . The directive faculty was sincere , and incorrupt , not infected with any disguising tincture : 't was clear from all prejudices , which might render it an incompetent Judg of good and evil . It instructed Man in all the parts of his relative Obligations to God , and the Creatures . 'T was not fetter'd and confin'd , fearfully restraining from what is Lawful ; nor licentious and indulgent in what is forbidden . Briefly , Conscience in Adam upright , was a subordinate God , that gave Laws , and exacted obedience to that glorious Being who is its Superior . 3. There was a Divine Impression on the Will. Spiritual Reason kept the Throne , and the inferiour Faculties observed an easy and regular subordination to its dictates . The Affections were exercis'd with proportion to the quality of their Objects . Reason was their inviolable Rule . Love the most noble , and Master-affection , which gives being and goodness to all the rest , even to hatred it self ; ( for so much we hate an object , as it hinders our enjoyment of the good we love ) this precious Incense was offer'd up to the excellent and supreme Being , which was the Author of his Life . Adam fully obeyed the first , and great Command , of loving the Lord with all his heart , soul , and strength . His love to other things was regulated by his love to God. There was a perfect accord between flesh and spirit in him . They both joyn'd in the service of God , and were naturally mov'd to their happiness . In short , the image of God , in Adam , was a living , powerful Principle , and had the same relation to the Soul , which the Soul hath to the Body , to animate and order all its Faculties , in their Offices and Operations , according to the Will of his Creator . 2. The Image of God consisted ( though in an inferiour degree ) in the happy state of man. Herein he resembled that infinitly Blessed Being . This happiness had relation to the two Natures , which enter into Mans Composition . 1. To the Animal and Sensitive , and this consisted in two things . 1. In the excellent disposition of his Organs . 2. In the enjoyment of convenient Objects . 1. In the excellent disposition of the Organs . His body was form'd immediately by God , and so not liable to those defects , which proceed from the weakness of second causes . No blemish , or disease , which are the effects and footsteps of sin , were to be found in him . His health was not a frail inconstant disposition , easily ruin'd by the jarring elements , but firm and stable . The humours were in a just temperament , to prevent any destemper , which might tend to the dissolution of that excellent frame . Briefly all rhe senses were quick and lively , able to perform with facility , vigour , and delight , their operations . 2. There were convenient Objects , to entertain his sensitive faculties . He enjoyed Nature in its original Purity , crown'd with the benediction of God ; before 't was blasted with the curse . The World was all Harmony and Beauty , becoming the goodness of the Creator ; and not as 't is since the Fall disorder'd and deform'd in many parts , the effect of his Justice . The Earth was liberal to Adam of all its Treasures : the Heavens of their Light , and sweetest Influences . He was seated in Eden , a place of so great beauty and delight , that it represented the Celestial Paradise , which is refresht with Rivers of Pleasure . And as the ultimate End of the Creatures was to raise his mind , and inflame his heart with the love of his great Benefactor ; So their first and natural use was the satisfaction of the Senses , from whence the felicity of the Animal Life did proceed . 2. His supreme Happiness consisted in the exercise of his most noble Faculties , on their proper Objects . This will appear by considering , that as the spiritual Faculties have objects which infinitely excel those of the sensitive ; So their capacity is more inlarged , their union with objects is more intimate , and their perception is with more quickness and vivacity ; and thereby are the greatest instruments of pleasure to the rational being . Now the highest Faculties in Man , are the Understanding and Will ; and their happiness consists in union with God , by Knowledg and Love. 1. In the Knowledg of God. As the desire of Knowledg is the most natural to the humane Soul , so the obtaining of it produces the most noble and sweetest pleasure . And proportionably to the degrees of excellency that are in objects , so much of rational Perfection and Satisfaction accrues to the mind by the knowledg of them . The discovery of the Works of God greatly affected Man , yet the excellencies scatter'd among them , are but an imperfect and mutable shadow of God's infinite and unchangable Perfections . How much more delightful was it to his pure understanding , tracing the footsteps and impressions of God in Natural things , to ascend to him , who is the glorious Original of all Perfections . And although his finite understanding could not comprehend the Divine excellencies , yet his knowledg was answerable to the degrees of Revelation , wherein God was manifested . He saw the admirable Beauty of the Creator through the transparent vail of the creatures . And from hence there arose in the Soul , a pleasure pure , solid , and satisfying , a pleasure divine ; for God takes infinit contentment in the contemplation of Himself . 2. The Happiness of Man consisted in the Love of God. 'T was not the naked speculation of the Deity that made him happy , but such a knowledg as ravisht his Affections . For happiness results from the fruitions of all the Faculties . 'T is true , that by the mediation of the understanding , the other Faculties have access to an object ; the Will and Affections can't be enclin'd to any thing , but by vertue of an act of the mind which propounds it as worthy of them . It follows therefore that when by the discovery of the transcendent excellencies in God , the Soul is excited to love and to delight in Him as its Supreme Good ; 't is then really and perfectly happy . Now as Adam had a perfect knowledg of God , so the height of his love was answerable to his knowledg , and the compleatness of his enjoyment was according to his Love. All the Divine Excellencies were amiable to him . The Majesty , Purity , Justice , and Power of God , which are the terrour of guilty creatures , secur'd his happiness whilst he continued in his Obedience . His Conscience was clear and calm , no unquiet fears discompos'd its Tranquillity , 't was the seat of Innocence and Peace . Briefly , His love to God was perfect , without any allay of tormenting fear ; and Delight , its inseparable attendant , was pure without the least mixture of Sorrow . 3. There was in Mans dominion and power over the Creatures , a shining part of God's Image . He was appointed God's Lieutenant in the world , and adorn'd with a Flower of his Crown . God gave him the solemn Investiture of this dignity , when he brought the Creatures to receive their names from him , which was a mark of their homage , and a Token of his supreme Empire to command them by their names . As this Dominion was establisht by the order of God , so 't was exercised by the mediation of the Body . In his Face and Words there was something so powerful , as commanded all the hosts of the lower world . And as their subjection was most easie without constraint , or resistance , so 't was most equal without violence and oppression . Thus holy and blessed was Adam in his Primitive state . And that he might continue so , he was obliged for ever to obey the Will of God ▪ who bestowed upon him Life and Happiness . By the first neglect of his Duty , he would most justly and inevitably incur the loss of both . This will appear by considering the design of God in the Creation . God did not make the World and Man for the meer exercise of his Power , and so left them ; but as the production of all things was from his Goodness , so their resolution and tendency is for his Glory . He is as universally the final , as the efficient cause of all creatures . For that which receives its being from another , can't be an end to it self ; for the prevision of the end in the mind of the Creator , sets him a work , and is antecedent to the being of the creature . Therefore the Wiseman tells us , that God made all things for himself . And the Apostle , that Of him , and to him , and through him are all things : to whom be glory for ever . The lower rank of Creatures objectively glorifie God ; as there is a visible demonstration of his excellent Attributes in them . Man is only qualified to know , and love the Creator : And as the benefit of all redounds to him , 't is his duty to pay the tribute for all . By his mouth the world makes its acknowledgment to God. He is the Interpreter of the silent and uninterrupted Praises , which the full Quire of Heaven and Earth renders to him . O Lord ▪ all thy works praise thee , ( from the most noble to the least worthy ) thy Saints bless thee . Thankfulness is the homage due from understanding Creatures . And from hence it follows , that Man was only in a state of moral dependance , and capable of a Law. For a Law being the declaration of the Superiours Will , requiring Obedience , and threatning Punishment on the failure thereof ; there must be a principle of Reason and choice in that nature that is govern'd by it . 1. To discover the Authority that enjoins it . 2. To discern the matter of the Law. 3. To determine it self out of judgment and election to Obedience , as most excellent in it self and advantageous to the performer . Now all inferiour Creatures are moved by the secret force of natural inclinations ; they are insensible of moral engagements , and are not wrought on in an illuminative way by the foresight of rewards and punishments . But Man who is a reasonable creature owes a reasonable service . And it is impossible that Man should be exempt from a Law. For as the notion of a God , that is of the first and supreme Being , excludes all possibility of obligation to another , Who hath first given to the Lord , and it shall be recompensed to him again ? And of subjection to a Law , for supremacy and subjection are incompatible ; so the quality of a Creature includes the relation of dependance , and natural subjection to the Will of God. This is most evident from that common Principle which governs the intelligent Creation . 'T is a moral Maxime to which the reasonable nature necessarily assents , That the dispensing of benefits acquires to the Giver a Right to command , and lays on the Receiver an Obligation to obey ; and these rights and duties are measured by the nature of the benefits as their just Rule . This is visible in that Dominion which is amongst men . If we ascend to the first Springs of Humane Laws , we shall find the original Right of Power to arise either from Generation in Nature , or Preservation ●n War , or some publick Good accruing to the Society by the prudent care of the Governor . Now the being and blessedness of the creature are the greatest and most valuable benefits that can be received ; and in the bestowing of them is laid the most real foundation of Power and Authority . Upon this account Man who derives his life and felicity from God , is under a natural and strong obligation to comply with his will. From this right of Creation God asserts his universal Dominion : I have made the Earth , and created Man upon it , even my hands have stretcht out the Heavens , and all their hosts have I commanded . And the Psalmist tells us , Know ye that the Lord he is God , it is He that made us , and not we our selves ; we are his people and the sheep of his pasture . His Jurisdiction is grounded on his propriety in Man ; and that arises from his giving being to him . Remember , O Israel , for thou art my servant , I have formed thee . From hence he hath a supreme Right to impose any Law , for the performance of which Man had an original Power . Universal Obedience is the just consequent of our obligations to the Divine Goodness . Suppose that Man were not the work of God's hands , yet the infinite excellency of his nature gives him a better title to command us , than Man hath upon the account of his reason to govern those Creatures that are inferiour to him . Or suppose that God had not created the matter of which the Body is compos'd , but only inspir'd it with a living Soul , yet his right over us had been unquestionable . The Civil Law determines , that when an Artificer works on rich materials , and the engraving be not of extraordinary value , that the whole belongs to him who is the owner of the materials . But if the matter be mean , and the workmanship excellent , in which the price wholly lies ; as if a Painter should draw an admirable Picture on a piece of Canvas , the Picture of right belongs to him that drew it . So if , according to the errour of some Philosophers , the matter of which the World was made had been Eternal , yet God having infused a reasonable Soul into a piece of clay , which is the principle of its life , and gives it a transcendent value above all other beings which were made of the same element , it is most just he should have a property in him , and dominion over him . The Law of Nature to which Man was subject upon his Creation , contains those moral Principles concerning good and evil , which have an essential equity in them , and are the measures of his duty to God , to himself , and to his fellow creatures . This was publisht by the voice of Reason , and is holy , just and good : Holy as it enjoins those things wherein there is a conformity to those Attributes and Actions of God , which are the pattern of our imitation : So the general Rule is , Be holy , as God is holy , in all manner of conversation ; and this is most honourable to the humane nature . 'T is just , that is , exactly agreable to the frame of mans faculties , and most suitable to his condition in the world : and good , that is , beneficial to the observer of it . In keeping of it there is great reward . And the obligation to it is eternal , it being the unchangeable will of God grounded on the natural and unvariable relations between God and Man , and between Man and the Creatures . Besides the particular directions of the Law of Nature , this general Principle was planted in the reasonable Soul , to obey God in any instance wherein he did prescribe his pleasure . Moreover , God was pleased to enter into a Covenant with Adam , and with all his Posterity , naturally descending from him : And this was the effect ; 1. Of admirable Goodness : For by his Supremacy over Man he might have signified his Will meerly by the way of Empire , and requir'd Obedience . But he was pleased to condescend so far as to deal with Man in a sweeter manner , as with a Creature capable of his Love , and to work upon him by rewards and punishments , congruously to the reasonable Nature . 2. Of Wisdom to secure Man's obedience : For the Covenant being a mutual engagement between God and Man , as it gave him infallible assurance of the reward to strengthen his Faith , so it was the surest bond to preserve his Fidelity . 'T is true the Precept alone binds by vertue of the authority that imposes it , but the consent of the Creature increases the Obligation ; It twists the cords of the Law , and binds more strongly to Obedience . Thus Adam was God's servant , as by the condition of his nature , so by his choice , accepting the Covenant , from which he could not recede without the guilt and infamy of the worst perfidiousness . The terms of the Covenant were becoming the Parties concern'd , God and Man ; It established an inseparable Connexion between Duty and Felicity . This appears by the Sanction , In the day thou eatest of the forbidden fruit , thou shalt die . In that particular species of Sin the whole genus is included ; according to the Apostles Exposition : Cursed is every one that doth not continue in all the works of the Law to do them . The threatning of Death was exprest , it being more difficult to be conceiv'd . The promise of Life upon his Obedience was implied , and easily suggested it self to the rational Mind . These were the most proper and powerful motives to excite his Reason , and affect his Will. For Death primarily signifies the dissolution of the vital union between the Soul and Body , and consequently all the preparatory dispositions thereunto ; Diseases , Pains , and all the Affections of Mortality , which terminate in Death as their center . This is the extremest of temporal Evils , which innocent Nature shrunk from , it being a deprivation of that excellent state which Man enjoyed . But principally it signified the separation of the Soul from God's reviving presence , who is the only Fountain of Felicity . Thus the Law is interpreted by the Lawgiver , The Soul that sins shall die . Briefly , Death in the threatning is comprehensive of all kinds and degrees of evils , from the least Pain , to the compleatness of Damnation . Now 't is an inviolable Principle deeply set in the Human Nature , to preserve its being and blessedness , so that nothing could be a more powerful restraint from Sin , than the fear of Death which is destructive to both . This constitution of the Covenant was founded not only in the Will of God , but in the nature of the things themselves : And this appears by considering , 1. That Holiness is more excellent in it self , and separately considered , than the reward that attends it . 'T is the peculiar glory of the Divine Nature , God is glorious in Holiness . And as He prefers the infinite purity of his Nature , before the immortal felicity of his state , so he values in the reasonable Creature the vertues by which they represent his Holiness , more than their perfect Contentment by which they are like Him in Blessedness . Now God is the most just esteemer of things , his judgment is the infallible measure of their real worth ; 't is therefore according to natural order that the Happiness of Man should depend upon his Integrity , and the reward be the fruit of his Obedience . And although it is impossible that a meer Creature , in what state soever , should obtain any thing from God by any other title but his voluntary Promise , the effect of his Goodness ; yet 't was such Goodness as God was invited to exercise , by the consideration of Mans obedience . And as the neglect of his Duty had discharged the Obligation on God's part , so the performance gave him a claim , by right of the Promise , to everlasting Life . 2. As the first part of the alliance was most reasonable , so was the Second , that Death should be the wages of Sin. It is not conceivable that God should continue his favour to Man , if he turn'd Rebel against Him : For this were to disarm the Law , and expose the Authority of the Lawgiver to contempt , and would reflect upon the Wisdom of God. Besides , If the reasonable Creature violates the Law , it necessarily contracts an obligation to punishment , So that if the Sinner who deserves death should enjoy life , without satisfaction for the offence , or Repentance to qualifie him for pardon , ( both which were without the compass of the first Covenant ) this would infringe the unchangable rights of Justice , and disparage the Divine Purity . In the first Covenant there was a special clause , which respected Man as the inhabitant of Paradise , That he should not eat of the Tree of Knowledg of good and evil upon pain of Death . And this Prohibition was upon most wise and just reasons . 1. To declare God's Sovereign Right in all things . In the quality of Creator he is Supreme Lord. Man enjoyed nothing but by a derived title from his Bounty and Allowance , and with an obligation to render to him the Homage of all . As Princes when they give estates to their Subjects , still retain the Royalty , and receive a small rent , which though inconsiderable in its value , is an acknowledgment of dependance upon them . So when God placed Adam in Paradise , he reserved this mark of his Soveraignty , that in the free use of all other things , Man should abstain from the forbidden Tree . 2. To make trial of Mans Obedience in a matter very congruous to discover it . If the Prohibition had been grounded on any moral ▪ internal evil in the nature of the thing it self , there had not been so clear a testimony of God's Dominion , nor of Adam's Subjection to it . But when that which in it self was indifferent , became unlawful meerly by the Will of God , and when the Command had no other excellency , but to make his Authority more sacred , this was a confining of Man's liberty , and to abstain was pure Obedience . Besides , The restraint was from that which was very grateful and alluring to both the parts of Mans compounded Nature . The Sensitive Appetite is strongly excited by the Lust of the Eye ; and this fruit being beautiful to the sight , the forbearance was an excellent exercise of vertue in keeping the lower appetite in obedience . Again , The desire of Knowledg is extremely quick and earnest , and in appearance most worthy of the rational Nature ; Nullus animo suavior cibus . 'T is the most high and luscious food of the Soul. Now the Tree of Knowledg was forbidden ; So that the observance of the Law was the more eminent , in keeping the intellectual Appetite in Mediocrity . In short , God required Obedience as a Sacrifice . For the Prohibition being in a matter of natural Pleasure , and a curb to Curiosity , which is the Lust and Concupiscence of the Mind after things conceal'd ; by a reverent regard to it , Man presented his Soul and Body to God as a living Sacrifice , which was his reasonable service . CHAP. II. Mans Natural state was mutable . The Devil , moved by hatred and envy , attempts to seduce him . The Temptation was suitable to Mans compounded Nature . The Woman being deceived , perswades her Husband . The quality of the first Sin. Many were combin'd in it . 'T was perfectly voluntary . Man had Power to stand . The Devil could only allure , not compel him . His Understanding and Will the causes of his Fall. The punishment was of the same date with his Sin. He forfeited his Righteousness and Felicity . The loss of original Righteousness , as it signifies the purity and liberty of the Soul. The torment of Conscience that was consequent to Sin. A whole Army of Evils enter with it into the World. MAN was created perfectly holy , but in a natural , therefore mutable state . He was invested with power to prevent his Falling ; yet under a possibility of it . He was compleat in his own order , but receptive of sinful impressions . An invincible Perseverance in Holiness belongs to a supernatural state ; 't is the priviledg of Grace , and exceeds the design of the first Creation . The rebellious Spirits , who by a furious ambition had raised a war in Heaven , and were fallen from their obedience and glory , designed to corrupt Man , and to make him a companion with them in their revolt . The most subtile amongst them sets about this work , urged by two strong passions , Hatred and Envy . 1. By Hatred . For being under a final and irrevocable Doom , he lookt on God as an irreconcileable enemy : And not being able to injure his Essence , he struck at his Image : As the fury of some beasts discharges it self upon the Picture of a Man. He singled out Adam as the mark of his malice , that by seducing him from his Duty , he might defeat God's design , which was , to be honoured by Mans free obedience , and so obscure his Glory as if He had made Man in vain . 2. He was sollicited by Envy , the first native of Hell : For having lost the favour of God , and being cast out of Heaven the Region of Joy and Blessedness , the sight of Adam's Felicity exasperated his Grief . That Man who by the condition of his nature was below him , should be Prince of the world , whilst he was a Prisoner under those chains which restrain'd him and tormented him ▪ the power and wrath of God , this made his state more intollerable . His torment was incapable of allay , but by rendering man as miserable as himself . And as hatred excited his envy , so envy inflam'd his hatred , and both joyn'd in mischief . And thus pusht on , his Subtilty being equal to his Malice , he contrives a Temptation which might be most taking and dangerous to Man , in his raised and happy state . He attempts him with art , by propounding the lure of Knowledg and Pleasure , to inveigle the Spiritual and Sensitive Appetites at once . And that he might the better succeed , he addresses to the Woman the weakest and most liable to seduction . He hides himself in the body of a Serpent , which before Sin was not terrible unto her : And by this instrument insinuates his Temptation . He first allures with the hopes of impunity , Ye shall not die , then he promiseth an universal knowledg of good and evil . By these pretences he ruin'd innocence it self . For the Woman deceived by those specious Allectives , swallowed the poison of the Serpent , and having tasted Death , she perswaded her Husband by the same motives to despise the Law of their Creator . Thus Sin enter'd and brought confusion into the World. For the moral Harmony of the World consisting in the just subordination of the several ranks of beings to one another , and of all to God : When Man who was placed next to God , broke the Union , his Fall brought a desperate disorder into God's Government . And although the matter of the Offence seems small , yet the Disobedience was infinitely great ; it being the transgression of that command , which was given to be the instance and real proof of Mans subjection to God. Totam legem violavit in illo legalis obedientiae praecepto . The Honour and Majesty of the whole Law was violated in the breach of that symbolical Precept . 'T was a direct and formal Rebellion , a publick and universal renouncing of Obedience . Many Sins were combin'd in that single act . 1. Infidelity : This was the first step to ruine . It appears by the order of the Temptation : 't was first said by the Devil , Ye shall not die , to weaken their Faith ; then ye shall be like gods , to flatter their ambition . The fear of Death would have contrould the efficacy of all his Arguments ; till that restraint was broke , he could fasten nothing upon them . This account the Apostle gives of the Fall ; The woman being deceiv'd , was in the transgression . As Obedience is the effect of Faith , so Disobedience of Infidelity . And as Faith comes by hearing the Word of God , so Infidelity by listening to the words of the Devil . From the deception of the Mind proceeded the depravation of the Will , the intemperance of the Appetite , and the defection of the whole Man. Thus as the natural , so the spiritual Death made its first entrance by the Eye . And this Infidelity is extremely aggravated , as it implies an accusation of God both of envy and falshood . 1. Of Envy ; As if he had deni'd them the perfections becoming the humane Nature ; and they might ascend to a higher Orb , than that wherein they were placed , by eating the forbidden fruit . And what greater disparagement could there be of the Divine Goodness , than to suspect the Deity of such a low and base Passion , which is the special character of the Angels of Darkness . And 't was equally injurious to the honour of God's Truth . For it is not easy to conceive that Adam who was so lately the effect of Gods Omnipotence should presently distrust it as unable to inflict the punishment threatned , but his assent was weakened as to the truth of the threatening : He did not believe the danger to be so great or certain upon his Disobedience . And he that believes not God , makes him a Liar . An impiety not to be thought on without horror . And that which heightens the affront , is , that when he distrusted the Fountain of Truth , he gave credit to the Father of Lies ; as appears by his compliance , the real evidence of his Faith. Now what viler contumely could be offered to the Creator . 2. Prodigious Pride . He was scarce out of the state of nothing , no sooner created , but he aspir'd to be as God. Not content with his Image , he affected an equality , to be like him in his inimitable Attributes . He would rob God of his Eternity to live without end ; of his Soveraignty , to command without dependance ; of his Wisdome , to know all things without reserve . Infinite Insolence ! and worthy of the most fiery indignation . That Man ▪ the Son of the Earth , forgetful of his Original , should usurp the Prerogatives which are essential to the Deity , and set up himself a real Idol , was a strain of that arrogancy which corrupted the Angels . 3. Horrid Ingratitude . He was appointed Heir apparent of all things ; yet undervaluing his present portion , he entertains a project of improving his Happiness . The excellent state newly conferr'd upon him , was a strong obligation to pay so small an acknowledgment to his Lord. The use of all the Garden was allowed to him , only a Tree excepted . Now in the midst of such variety and plenty , to be inflam'd with the intemperate appetite of the forbidden Fruit , and to break a Command so equal and easie , what was it but a despising the rich Goodness of his great Benefactor . Besides , Man was endued with a diviner Spirit than the inferiour order of Creatures : Reason and Liberty were the special priviledges of his Nature , and to abuse them to Rebellion , renders him as more unreasonable , so more disingenuous than the Creatures below him , who inflexibly obey the Will of God. 4. The visible Contempt of God's Majesty , with a slighting his Justice . For the Prohibition was so express and terrible , that till he had cast off all respects to the Lawgiver , 't was not possible he should venture to disobey him . The Sin of Adam is therefore called by the Apostle , Disobedience ; as eminently such , it being the first and highest instance of it . 'T was the profanation of Paradise it self , the place of God's special presence . There he fell , and trampled on God's Command before his face . What just cause of astonishment is it , that a reasonable creature should bid open Defiance to the Author of its Life ! That a little breathing dust should contemn its Creator ! That Man should prefer servile compliance to the will of the Tempter , before free subjection to his Father and Sovereign ! To depose God and place the Devil in his Throne , was double Treason , and provok'd his infinite jealousie . 5. Unaccountable and amazing Folly. What a despicable acquisition tempted him out of Happiness ? If there had been any possible comparison between them , the choice had been more excusable . But that the pleasures of Taste and Curiosity should outvie the favour of God , which is better than Life , that the most pernicious evil , guilded with the thin appearance of good , should be preferr'd before the substantial and supreme Good , is the reproach of his Reason , and makes the choice so criminal . And what less than voluntary Madness could encline him to desire that , which he ought infinitely to have fear'd , that is , the knowledg of evil : for nothing could destroy his Happiness , but the experience of Evil. What but a wilful distraction could induce him to believe that by defacing God's image , he should become more like him ? Thus Man being in honour , but without understanding , became like the beasts that perish . 6. A bloody cruelty to himself , and all his Posterity . When God had made him a depositary in a matter of infinite moment , that is of his own Happiness , and all mankinds , this should have been a powerful motive to have kept him vigilant : But giving a ready ear to the Tempter , he betraid his trust , and at once breaks both the Tables of the Law , and becomes guilty of the highest Impiety and Cruelty . He was a Murderer before a Parent , he disinherited all his Children before they were born , and made them Slaves before they knew the price of Liberty . And that which increases the malignity of this Sin , and adds an infinite emphasis to it , is , that 't was perfectly voluntary , his Will was the sole cause of his Fall. And this is evident by considering ; 1. That Adam innocent had a sufficient power to persevere in his holy State. There was no substraction of any Grace which was requisite to his standing ; He left God before he was forsaken by Him. Much less was there any internal impulsion from God. 'T is inconsistent with the Divine Purity to encline the Creature to sin : As God cannot be tempted to evil , neither tempts he any man. 'T is injurious to his Wisdom to think that God would spoil that work , which he had compos'd with so much design and counsel . And 't is dishonourable to his Goodness ; He loved his Creature , and Love is an inclination to do good ; 't was impossible therefore for God to induce Man to sin , or to withdraw that power which was necessary to resist the Temptation , when the consequent must be his inevitable ruine . 2. The Devil did only allure , he could not ravish his consent . Though his malice is infinite , yet his power is so restrain'd that he can't fasten an immediate , much less an irresistable impression on the Will : he therefore made use of an external Object , to invite him . Now Objects have no constraining force , they are but partial agents , and derive all their efficacy from the Faculties to which they are agreable . And although , since Sin hath disordered the flesh , there is difficulty in resisting those objects which pleasantly insinuate themselves , yet such an universal rectitude was in Adam , and so entire a subjection in the sensual Appetite to the superiour power of Reason , that he might have obtain'd an easie conquest . A resolute Negative had made him victorious : by a strong Denial he had baffled that proud Spirit . As the heavenly Adam , when he , who is only rich in promises , offer'd to him the Monarchy of the World with all its glory , disdain'd the offer , and cast off Satan with contempt . The true Rock was unmov'd , and broke all the proud waves that dasht against it . 3. It will fully appear that the Disobedience was Voluntary , by considering what denominates an action to be so . The two springs of humane actions are the Understanding and Will ; and as there is no particular good but may have the appearance of some difficult unpleasant quality annexed , upon which account the Will may reject it ; so any particular evil may be so disguised by the false lustre of goodness , as to encline the Will to receive it . This is clearly verified in Adam's Fall. For a specious Object was conveighed , through the unguarded Sence to his Fancy , and from that to his Understanding , which by a vicious carelesness neglecting to consider the danger , or judging that the excellency of the end did out-weigh the evil of the means , commended it to the Will , and that resolved to embrace it . It is evident therefore , that the action which resulted from the direction of the Mind , and the choice of the Will was absolutely free . Besides , As the regret that is mixt with an action , is a certain Character that the person is under constraint ; So the delight that attends it , is a clear Evidence that he is free . When the Appetite is drawn by the lure of Pleasure , the more violent , the more voluntary is its motion . Now the representations of the forbidden fruit were under the notion of Pleasure . The Woman saw the fruit was good for food , that is , pleasurable to the Palate , and pleasant to the Eyes , and to be desired to make one wise ; that is , to increase Knowledg , which is the pleasure of the Mind , and these Allectives drew her into a snare . Adam with complacency receiv'd the temptation , and by the enticement of Satan committed adultery with the Creature , from whence the cursed race of Sin and Miseries proceed . Suppose the Devil had so disguis'd the Temptation , that notwithstanding all his circumspection and care , Adam could not have discovered its evil : his invincible Ignorance had rendered the action involuntary : But Adam was conscious of his own action , there was light in his mind to discern the evil , and strength in his will to decline it . For the manner of the defection , whether it was from affected Ignorance , or secure Neglect , or transport of Passion , it doth not excuse : The action it self was of that moment , and the supreme Law-giver so worthy of Reverence , that it should have awakened all the powers of his Soul to beware of that which was Rebellion against God , and ruin to himself . Or suppose he had been tried by Torments , whose extremity and continuance had vehemently opprest his nature ; this had only lessen'd the guilt , the action had still been voluntary ; for no external force can compel the Will to choose any thing , but under the notion of comparative goodness . Now to choose Sin rather than pains , and to prefer ease before obedience , is highly dishonourable to God , whose Glory ought to be infinitely more valuable to us than Life and all its endearments . And although sharp Pains by discomposing the Body , make the Soul unfit for its highest and noblest Operations , so that it cannot perform the acts of Vertue with delight and freedom , yet then it may abstain from evil . But this was not Adam's case : The Devil had no Power over him ( as over Job , who felt the extremity of his rage , and yet came off more than conqueror ) to disturb his felicity , he prevailed by a simple suasion . Briefly , Though Man had strength sufficient to repel all the Powers of Darkness , yet he was vanquisht by the assault of a single Temptation . These are the circumstances which derive a crimson guilt to Man's rebellious Sin , and render it above measure sinful . This will more fully appear by the convincing declaration of God's displeasure against it , in the dreadful effects that ensued . The punishment of Man was of the same date with his Sin. Immediatly after his Treason against Heaven , he made a deadly forfeiture of his Original Righteousness and Felicity . 1. He lost his Original Righteousness ; which we may consider under the notion of the purity and beauty of the Soul , or of its dominion and liberty , in opposition to which , Sin is represented in the Scripture by loathsom Deformity and Servitude . 1. His Soul degenerated from its purity ; the Faculties remain'd , but the moral perfections were lost , wherein the brightness of God's Image was most conspicuous . How is Man disfigur'd by his Fall ? How is he transform'd in an instant from the Image of God , into the Image of the Devil ? He is defiled with the filthiness of flesh and spirit ; he is asham'd at the sight of his own nakedness that reproach'd him for his crime ; but the most shameful was that of the Soul : The one might be cover'd with leaves , the other nothing could conceal . To see a Face of exquisite Beauty devour'd by a Cancer , how doth it move compassion ; but were the Natural Eye heightned to that clearness and perspicacity , as to discover the deformity which Sin hath brought upon the Soul , how would it strike with grief , horrour and aversation . 2. He was deprived of his Dominion and Liberty . The Understanding was so wounded by the violence of the fall , that not onely its light is much impaired , but its Power is so weakned as to the lower faculties , that those which according to the order of nature should obey , have cast off its just authority , and usurp the Goverment . The will hath lost its true Freedom , whereby 't was enlarg'd to the extent and amplitude of the Divine Will , in loving whasoever was pleasing to God , and is contracted to mean and base Objects . What a furious disorder is in the Affections ? The restraint of Reason to check their violent course , provokes them to swell higher and to be more impetuous , and the more they are gratified , the more insolent and outragious they grow . The Senses , whose office is to be the Intelligencers of the Soul , to make discovery and to give a naked report without disturbing the higher Faculties , they sometimes mistake disguised enemies for friends ▪ and sometimes by a false alarm move the lower Appetites , and fill the Soul with disorder and confusion that the voice of Reason can't be heard . By the irritation of Grief , the insinuation of Pleasure , or some other Perturbation , the Soul is captivated and wounded through the Senses . In short , when Man turn'd Rebel to God , he became a slave to all the Creatures . By their primitive Institution they were appointed to be subservient to the Glory of God , and the use of Man , to be motives of Love and Obedience to the Creator ▪ but Sin hath corrupted and changed them into so many instruments of vice , they are made subject unto vanity : And Man is so far sunk into the dregs of Servitude , that he is subject to them . For by forsaking God the Supreme Object of Love , with as much injustice as folly , and choosing the Creature in his stead ▪ he becomes a Servant to the meanest thing , upon which he places an inordinate affection . Briefly , Man who by his Creation was the son of God , is made a slave to Satan that damned spirit and most cursed creature . Deplorable Degradation ! and worthy of the deepest shame and sorrow . 2. Man lost his Felicity . Besides the trouble that Sin hath in its own nature , which I have toucht on before , there is a consequent guilt and torment attends it . Adam whilst obedient enjoyed peace with God , a sweet serenity of mind , a divine calm in the Conscience , and full satisfaction in himself . But after his Sin , he trembled at God's Voice and was tormented at his Presence . I heard thy voice , and was afraid , saith guilty Adam . He lookt on God as angry , and arm'd against him , ready to execute the severe Sentence ; Conscience began an early Hell within him : Paradise with all its Pleasures could not secure him from that sting in his Breast , and that sharpen'd by the hand of God. What confusion of Thoughts , what a combat of Passions was he in ? when the Temptation which deceived him vanisht , and his spirit recovered out of the surprise , and took a clear view of his guilt in its true horrour , what indignation did it kindle in his Breast ? How did Shame , Sorrow , Revenge , Despair , those secret executioners torment his spirit . The intelligent Nature , his peculiar excellency above the brutes , arm'd misery against him , and put a keener edge to it : 1. By reflecting upon the foolish exchange he made of God himself , for the fruit of a tree ; That so slender a Temptation should cheat him of his Blessedness . His present misery is aggravated , by the sad comparison of it with his primitive Felicity . Nothing remains of his first Innocence , but the vexatious regret of having lost it . 2. By the foresight of the Death he deserved . The conscience of his Crimes rackt his Soul with the certain and fearful expectation of judgment . Besides the inward torment of his Mind , he was expos'd to all miseries from without . Sin having made a breach into the World , the whole Army of Evils enter'd with it ; the Curse extends it self to the whole Creation . For the World being made for Man , the place of his residence , in his punishment it hath felt the effects of God's displeasure . The whole course of Nature is set on fire . Whereas a general Peace and amicable Correspondence was establisht between Heaven and Earth , whilst all were united in subjection to the Creator : Sin that broke the first Union between God and Man , hath ruin'd the second . As in a State when one part of the Subjects fall from their Obedience , the rest which are constant in their Duty , break with the Rebels and make war upon them till they return to their Allegiance . So universal Nature was arm'd against rebellious Man , and had destroyed him without the merciful interposition of God. The Angels with flaming Swords expell'd him from Paradise . The Beasts who were all innocent , whilst Man remained innocent , they espouse Gods interest , and are ready to revenge the quarrel of their Creator . The insensible Creation which at first was altogether beneficial to Man , is become hurtful . The Heavens somtimes are hardened as Brass , in a long & obstinate serenity : Sometimes are dissolved in a Deluge of rain : The earth is barren , and unfaithful to the Sower , it brings forth Thorns and Thistles instead of Bread. In short , Man is an enemy to Man. When there were but two Brothers to divide the World ▪ the one stain'd his hand in the Blood of the other ▪ And since the Progeny of Adam is increast into vast Societies , all the disasters of the world , as Famine , Pestilence , Deluges , the fury of Beasts have not been so destructive of Mankind , as the sole malignity of Man against those that partake of the humane Nature . To conclude , Who can make a list of the evils to which the Body is liable , by the disagreeing Elements that compose it ? The fatal Seeds of Corruption are bred in it self . 'T is a prey to all Diseases from the torturing Stone to the dying Consumption . It feels the strokes of Death a thousand times before it can die once . At last , Life is swallowed up of Death . And if Death were a deliverance from miseries it would lessen its terror , but 't is the consummation of all . The first Death transmits to the second . As the Body dies by the Souls forsaking it , so the Soul by separation from God its true Life , dies to its Well-being and Happiness for ever . CHAP. III. All Mankind is involv'd in Adam's guilt , and under the penal consequences that follow upon it . Adam the natural and moral Principle of Mankind . An hereditary Corruption is transmitted to all that are propagated from him . The account the Scripture gives of the Conveiance of it . 'T is an innate Habit. T is universal . Corrupt Nature contains the seeds of all Sins , though they do not shoot forth together . 'T is voluntary and culpable . The permission of the Fall is suitable to the Wisdom , Holiness , and Goodness of God. The imputation of Adam's Sin to his Posterity is consistent with God's Justice . THe Rebellion of the First Man against the great Creator , was a Sin of universal efficacy , that derives a guilt and stain to Mankind in all Ages of the World. The account the Scripture gives of it , is grounded on the relation which all men have to Adam as their natural and moral Principle . 1. Their Natural . God created one Man in the beginning , from whom all others derive their beings : And that the unity might be the more entire , he form'd of him that aid which was necessary for the communicating his kind to the world . He made of one Blood all Nations of Men , to dwell on the face of the earth . And as the whole race of Mankind was virtually in Adam's Loins , so it was presumed to give virtual consent to what he did . The Angels were created immediatly and distinctly , without dependance upon one another as to their Original ; therefore when a great number revolted from God , the rest were not complicated in their Sin and Ruine . But when the first Man who was the Father of Mankind sinn'd , there was a Conspiracy of all the Sons of Adam in that Rebellion , and not one Subject left in his Obedience . 2. He was the moral Principle of Mankind . In the first Treaty between God and Man , Adam was consider'd not as a single person , but as caput gentis , and contracted for all his desccndants by ordinary generation . His Person was the Fountain of theirs , and his Will the representative of theirs . From hence his vast Progeny became a party in the Covenant , and had a title to the benefits contain'd in it , upon his Obedience , and was liable to the Curse upon his violation of it . Upon this ground the Apostle institutes a parallel between Adam and Christ. That as by one Mans disobedience many were made sinners ; so by the obedience of One , many were made righteous . As Christ in his Death on the Cross did not suffer as a private person , but as a surety and sponsor representing the whole Church , according to the testimony of Scripture , If one died for all , then all were dead : so the first Adam who was the figure of him that was to come , in his Disobedience was esteem'd a publick Person , representing the whole race of Mankind ; and by a just Law it was not restrain'd to himself , but is the Sin of the common nature . Adam broke the first link in the chain whereby Mankind was united to God , and all the other parts which depended upon it , are necessarily separated from him . From hence the Scripture saith , that by Nature we are Children of wrath , that is , liable to punishment , and that hath relation to guilt . And of this we have convincing Experience in the common Evils which afflict Mankind , before the commission of any actual Sin. The Cries of Infants who are only eloquent to grief , but dumb to all things els , discover that Miseries attend them . The Tears which are born with their Eyes , signifie they are come into a state of Sorrow . How many Troops of Deadly Diseases are ready to seize on them , immediatly after their Entrance into the World ? So that 't is apparent God deals with Man as an enemy , and therefore guilty of some great crime from his Birth . The Ignorance of this made the Heathens accuse Nature , and blaspheme God under that mask , as less kind and indulgent to Man than to the Creatures below him . They are not under so hard a Law of coming into the world . They are presently instructed to Swim , to Fly , to Run for their preservation . They are cloathed by Nature , and their Habits grow in proportion with their Bodies , some with Feathers , some with Wool , others with Scales which are both Habit and Armour : But Man who is alone sensible of shame , is born naked , and though of a more delicate temper , is more exposed to injuries by distemper'd Seasons , and utterly unable to repel , or avoid the evils that encompass him . Now the account the Scripture gives of Original Sin silences all these complaints . Man is a Ttransgressor from the Womb , and how can he expect a favourable Reception into the Empire of an offended God ? Briefly , Sometimes Death enters into the retirements of Nature , and changes the Womb into a Grave , which proves that assoon as we partake of the human Nature , we are guilty of the Sin that is common to it ; For the wages of Sin is Death . Adam in his innocent state had the Priviledges of Immortality , but by him Sin entered into the world , and death by sin , and so death passed upon all men , as a just Sentence upon the guilty , for that all men have sinned . 2. An Hereditary Corruption is transmitted to all that naturally descend from him . If Adam had continued in his Obedience , the spiritual as well as the natural Life had been conveighed to his Children , but for his Rebellion he lost his primitive rectitude , and contracted an universal Corruption ; which he derives to all his Posterity . And as in a Disease there is the defect of Health , and a distemper of the humours that affects the Body ; so in the depravation of Nature there is not the meer want of holiness , but a strong proclivity to sin . This privation of original Righteousness considerd as a Sin , is naturally from Adam , the principle of lapsed and corrupt Nature : But as a punishment , 't is meritoriously from him , and falls under the ordination of Divine Justice . Man ●ast it away , and God righteously refuses to restore it . 'T is a sollicitous impertinency to enquire n●cely about the manner of conveying this universal Corruption . For the bare knowledg o● it is ineffectual to the cure . And what greater folly than to make our own evils the object of simple Speculation . I shall consider only that general account of it , which is set down in the Scripture . 'T is the universal and unchangable Law of Nature , that every thing produce its like , not only in regard of the same nature that is propagated from one individual to another , without a change of the species , but in respect of the qualities with which that nature is eminently affected . This is visible in the several kinds of Creatures in the world , they all preserve the nature of the principle from whence they are derived , and retain the vein of their original , the quality of their extraction . Thus our Saviour tells us that the fruit partakes of the rottenness of the tree : and whatever is born of the flesh , is flesh . The title of Flesh doth not signifie the material part of our humanity , but the Corruption of Sin with which the whole nature is infected . This is evident by the description the Apostle gives of it ; That the flesh is not subject to the Law of God , and that which aggravates the evil is , that it can't be . Sinful Corruption is exprest by this title , partly in regard it is transmitted by the way of carnal propagation : Behold I was shapen in iniquity , and in Sin did my mother conceive me ; And partly in regard 't is exercised by the carnal members . This Corruption is a poison so subtile , that it pierces into all the powers of the Soul ; so contagious , that it infects all the Actions ; so obstinate , that only Omnipotent Grace can heal it . More particularly ; 1. 'T is an innate Habit , not meerly acquir'd by Imitation . The root of bitterness is planted in the Humane Nature , and produces its fruits in the various seasons of Life . No age is free from its working ; Every imagination of the thoughts of Mans heart are only evil , and continually evil . We see this verified in Children , when the most early acts of their Reason , and the first instances of their apprehension are in Sin. If we ascend higher , and consider Man in his Infant-state , the vicious inclinations which appear in the Cradle , the violent motions of anger which disturbs Sucklings , their endeavour to exercise a weak revenge on those that displease them , convince us that the Corruption is natural , and proceeds from an infected Original . 2. As 't is Natural , so Universal . Who can bring a clean thing out of an unclean ? That is , How can a Righteous person be born of a Sinner ? The Answer is peremptory , Not one . The Fountain was poison'd in Adam , and all the Streams partake of the infection . All that are derived from him in a natural way , and have a relation to him as their common father , are sharers in this depravation . What difference soever there is in their Climates , Colours and external conditions of life , yet the blood from whence they spring taints them all . 3. Corrupt Nature is pregnant with the seeds of all Sin , although they do not shoot forth together : And for this several accounts may be given . 1. Although all Sins agree in their cause and end , yet some are contrary in their exercise . 2. The humane spirit is not capable of many Passions in their height at the same time ; and 't is the art of our spiritual Enemies to suit their Temptations to the capacity of Man. 3. As the same Poison produces different effects in different Bodies , according to those various Humours which are predominant in them ; so the same Corruption of Nature works variously according to the different tempers of Men. For although the conception of Sin depends immediatly upon the Soul , yet to the bringing of it forth , the concurrence of the external Faculties is requisite . Thus a Voluptuary who is restrain'd from the gross acts of Sensuality by a Disease , or Age , may be as vicious in his Desires , as another who follows the pernicious swing of his Appetite , having a vigorous Complexion . Briefly , The variety of circumstances , by which the inward corruption is excited and drawn forth , makes a great difference as to the open and visible acts of it . Thus an ambitious person who uses Clemency to accomplish his design , would exercise Cruelty if 't were necessary to his end . 'T is true , some are really more temperate , and exempted from the tyranny of the flesh than others ; Cicero was more vertuous than Catiline , and Socrates than Aristophanes : But these are priviledged persons , in whom the efficacy of Divine Providence either by forming them in the Womb , or in their Education , or by conducting them in their maturer Age , hath corrected the malignity of Nature . All men have sinn'd and come short of the glory of God's image . And that Sin breaks not forth so outragiously in some as in others , the restraint is from an higher Principle , than common and corrupt Nature . 4. This Corruption although natural , yet 't is Voluntary and Culpable . 1. Voluntary : All Habits receive their character from those acts by which they are produced , and as the Disobedience of Adam was voluntary , so is the Depravation that sprung from it . 2. 'T is inherent in the Will. If Adam had derived a Leprosie to all Men , it were an involuntary evil : Because the Diseases of the Body are forreign to the Soul ; But when the Corruption invades the internal Faculties , 't is denominated from the subject wherein 't is seated . 3. 'T is the voluntary cause of actual Sins ; and if the acts proceeding from this corruption are voluntary the principle must be of the same nature . 2. 'T is Culpable . The formality of Sin consists in its opposition to the Law , according to the definition of the Apostle , Sin is a transgression of the Law. Now the Law requires an entire rectitude in all the Faculties . It condemns corrupt inclinations , the originals as well as the acts of Sin. Besides , Concupiscence was not inherent in the humane Nature in its Creation , but was contracted by the Fall. The Soul is stript of its native Righteousness and Holiness , and is invested with contrary qualities . There is as great a difference between the corruption of the Soul in its degenerate state , and its primitive purity , as between the loathsomness of a Carcass , and the beauty of a living Body . Sad change ! and to be lamented with tears of confusion . That the Sin of Adam should be so fatal to all his Posterity , is the most difficult part in the whole order of Divine Providence . Nothing more offends carnal Reason , which forms many specious Objections against it . I will briefly consider them . Since God saw that Adam would not resist the Temptation , and that upon his Fall , the whole race of Mankind , which he supported as the foundation , would sink into ruine , Why did he not confirm him against it , was it not within his Power , and more suitable to his Wisdome , Holiness , and Goodness ? To this I answer . 1. The Divine Power could have preserved Man in his Integrity , either by laying a restraint on the apostate Angels , that they should never have made an attempt upon him ; or by keeping the Understanding waking and vigilant , to discover the danger of the Temptation , and by fortifying the Will , and rendring it impenetrable to the fiery darts of Satan , without any prejudice to its freedom . For that doth not consist in an absolute Indifference , but in a judicious and deliberate choice ; so that when the Soul is not led by a blind instinct , nor forc'd by a forreign power , but embraces what it knows and approves , it then enjoyes the most true Liberty . Thus in the glorified Spirits above , by the full and constant Light of the Mind , the Will is indeclinably fixt upon its supreme Good , and this is its Crown and Perfection . 2. It was most suitable to the Divine Wisdom , to leave Man to stand or fall by his own choice : 1. To discover the necessary dependance of all Second Causes upon the first . No Creature is absolutely impeccable , but the most perfect is liable to imperfection . He that is essentially , is only unchangeably Good. Infinite Goodness alone excludes all possibility of receiving Corruption . The Fall of Angels and Man convince us , that there is one sole Beeing , immutably Pure and Holy , on whom all depend , and without whose Influence they cannot be , or must be eternally miserable . 2. 'T was very fit that Adam should be first in a state of trial , before he was confirm'd in his Happiness . The reason of it is clear , he was left to his own judgment and election , that Obedience might be his choice , and in the performance of it , he might acquire a title to the reward . A determining vertue over him had crost the end of his Creation , which was to glorifie God in a free manner . Therefore in Paradise there were amiable objects to allure the lower Faculties , before they were disordered by Sin. The forbidden Fruit had beauty to invite the Eye , and sweetness to delight the Palate . And if upon the competition of the Sensual with the Intellectual Good he had re●ected the one and chose the other , he had been rais'd to an unchangeable state ; his Innocence had been crown'd with Perseverance . As the Angels who continued in their Duty , when the rest revolted , are finally establisht in their Integrity and Felicity . And the Apostle gives us an account of this order , when he tells us , That was first which was natural , then that which is spiritual and supernatural ▪ Man was created in a state of perfection , but 't was natural , therefore mutable , the confirming of him immediatly had been Grace , which belongs to a more excellent Dispensation . Now to bring Man from not being to a supernatural state , without trial of the middle state of Nature , was not so congruous to the Divine Wisdome . 3. The permission of the Fall doth not reflect on the Divine Purity ; For 1. Man was made Upright ; He had no inward Corruption to betray him ; There was Antidote enough in his Nature to expel the strongest Temptation . 2. God was not bound to hinder the commission of Sin : 'T is a true Maxime , that in debitis causa d●ficiens efficit moraliter : But God is not only free from subjection to a Law , as having no Superiour , but was under no voluntary Obligation by Promise to prevent the Fall. 3. Neither doth that first Act of Sin reflect on Gods unspotted Providence which suffer'd it , as if Sin were in any degree allowed by Him. The Holy Law which God gave to direct Man , the terrible Threatning annext to warn him , declare his irreconcileable Hatred against Sin. He permits innumerable Sins every day , ye● He is as jealous of the Honour of his Holiness now , as in the beginning . 'T is the worst impiety for the Sinner to think God like himself , as if he took complacency in sin , because he is silent for a time and suffers the commission of it . In the next state he will fully vindicate his Glory , and convince the whole World of his eternal aversation from sin , by inflicting on sinners the most dreadful and durable torments . 4. The goodness of God is not disparag'd by permitting the fall : This appears by considering , 1. That God bestowed on Man an excellent being , and a happiness that might satisfie his nature , consider'd as humane , or holy . But he perverted the favours of God , to his dishonour , and this doth not lessen the goodness that gave them . 'T is unreasonable to judg of the value of a Benefit , by the ingrateful abuse of the receiver , and not from its own nature . 'T is a chosen Misery that is come upon Man , and not to be imputed to any defect of the Divine Goodness . 2. God is infinitely Good notwithstanding the entrance of Sin and Misery into the World. We must distinguish between natural and voluntary agents . Natural agents have no power to suspend their acts , but are entirely determin'd , and their Operations are ad extremum virium , to the utmost of their efficacy . If there were infinite degrees of Heat , there would be no Cold , it being overcome by the force of its contrary . But God is a wise and free Agent , and as he is Infinite in Goodness ; so the exercise of it is voluntary , and only so far as he pleases . 3. God is an omnipotent Good , and 't is his peculiar glory to bring Good out of Evil , that by the opposition and lustre of Contraries , his Goodness might be the more conspicuous . To speak strictly , Sin is the only evil in the world : for all the rest which appear so to our fancies and appetites , are either absolutely good , or upon the supposal of Sin : viz. either for the reformation of Sinners , or for the ruine of the Obstinate . Now the Evil of Sin God permitted as a fit o●casion for the more glorious discovery of his Attributes , in sending his Son into the world to repair his Image which was defac'd , and to raise Man from an Earthly to Celestial Happiness . I shall conclude with the excellent Answer of St. Austin to the adversary of the Law and the Prophets : Quibus autem videter sic hominem fieri debuisse , ut peccare nollet , non eis displiceat sic esse factum , ut non peccare posset , si nollet . Nunquid enim si melior esset qui no● posset peccare , ideo non benefactus est qui posset & non peccare ? An vero usque adeo d●s●ipiendum est , ut homo videat melius aliquid fieri debuisse , & hoc Deum vidisse non putet ? Aut putet vidisse , & credat facere noluisse ? Aut voluisse quidem & minime potuisse ? Avertat hoc Deus a Cordibus piorum . The substance of which is ; that 't is an impious folly to imagine that God was either defective in wisdom , not to know what was the best state for man in his Creation ; or defective in goodness , that knowing it , he would not confer it upon him ; or defective in power , that willing , he was unable to make him better . There is another Objection vehemently urg'd , that the imputation of Adam's sin to all his posterity who were not existent at that time , and did not give their personal consent to the treaty between God and him , is inconsistent with Justice ; To this I answer . 1. The terms of the first Covenant are such , that the common Reason of Mankind cannot justly refuse . For suppose all the Progeny of Adam had appear'd with him before their Creator , and this had been propounded , that God would make an agreement with their common father on their behalf , That if he continued in his Obedience , they should enjoy a happy Immortality ; if he declin'd from it , they should be depriv'd of Blessedness . What shadow of exception can be form'd against this proposal ? For God who is the Master of his own favours , and gives them upon what terms he pleases , might upon their refusal have justly annihilated them . The Command was equal , and his Obedience for all was as easie , as that of every particular person for himself . Besides , Adam was as much concern'd to observe the Conditions of the Covenant , for securing his own interest , as theirs , and after a short time of trial they should be confirm'd in their Blessedness . By all which 't is apparent how reasonable the conditions of the original Agreement between God and Man are . 2. God hath a power over our Wills superiour to that we our selves have . If God offers a Covenant to the Creature , the terms being equal , it becomes a Law , and consent is due as an act of Obedience . And if a Community may appoint one of their number to be their Representative , to transact affairs of the greatest moment , and according to his management , the benefit , or damage , shall accrue to them ; may not God who hath a supreme dominion over us , constitute Adam the Representative of Mankind , and unite the consent of all in his general Will , so that as he fulfilled or neglected his Duty , they should be happy or miserable ? This Consideration alone , that the First Covenant was order'd by God , may perfectly satisfie all enquiries . As Salvian having confest his Ignorance of the reasons of some dispositions of Providence , silences all Objections with this ; Nihil in hac re opus est aliqiud audire , satis sit pro universis rationibus Author Deus . Neither is this a meer extrinsick Argument , as Authority usually is , because there is an intrinsick reason of this Authority , the absolute Rectitude and Justice of Gods nature , Who is righteous in all his waies , and holy in all his works . CHAP. IV. The impossibility of Mans Recovery , by his Natural Power . He cannot regain his Primitive Holiness . The Understanding and Will , the superiour Faculties are deprav'd . The Mind is ignorant and insensible of our Corruption . The Will is more deprav'd than the Mind . It embraces only Sensual Good. Carnal Objects are wounding to the Conscience , and unsatisfying to the Affections , yet the Will eagerly pursues them . The moral Impotence , that ariseth from a perverse Disposition of the Will , is culpable . Neither the Beauty , nor the Reward of Holiness can prevail upon the unrenewed Will. Guilty Man cannot recover the Favour of God. He is unable to make Satisfaction to Justice . He is incapable of real Repentance , which might qualifie him for Pardon . WHen Adam was expell'd from Paradise , the entrance was guarded by a flaming Sword , to signifie , That all hopes of Return by the way of Nature are cut off for ever . He lost his Right , and could not recover it by Power . The chiefest ornaments of Paradise are the Image and Favour of God , of which he is justly depriv'd : and there is no possibility for him to regain them . What can he expect from his own Reason that betrayed him to ruin ? If it did not support him when he stood , how can it raise him when he is fallen ? If there were a power in lapsed Man to restore himself , it would exceed the original Power he had to will and obey : It being infinitely more difficult for a dead man to rise , than for a living man to put forth vital Actions . For the clearer opening of this Poin● , concerning Mans absolute Disability to recover his Primitive State , I will distinctly consider it , with respect to the Image and Favour of God , upon which his Blessedness depends . 1. He cannot recover his Primitive Holiness . This will appear by considering , that whatsoever is corrupted in its noble parts , can never restore it self ; the power of an external agent is requisite for the recovering of its Integrity . This is verified by innumerable instances , in things artificial and natural . If a Clock be disorder'd by a fall , the Workman must mend it , before it can be useful . If Wine that is rich and generous declines by the loss of spirits , it can never be revived without a new supply . In the humane Body , where there is a more nobl● form , and more powerful to redress any evil that may happen to the parts , if a Gangrene seize on any Member , nothing can resist its course , but the application of outward means ; it cannot be cured by the internal principles of its constitution . And proportionably in moral Agents , when the Faculties which are the principles of action are corrupted , it is impossible , without the virtue of a Divine cause , they should ever be restor'd to their original Rectitude . As the Image of God was at first imprinted on the Humane Nature by Creation , so the renewed Image is wrought in him by the same creating Power . This will be more evident by considering that inward and deep depravation of the Understanding and Will , the two Superiour Faculties which command the rest . 1. The Understanding hath lost the right apprehension of things . As Sin began in the darkness of the Mind , so one of its worst effects is , the encreasing that Darkness , which can only be dispell'd by a supernatural Light. Now what the Eye is to the Body , that is the Mind for the directing the Will and conducting the Life . And if the light that is in us be darkness , how great is that darkness ? How irregular and dangerous must our motions be ? Not only the lower part of the Soul ▪ is under a dreadful disorder ; but the Spirit of the mind , the divinest part is depraved with Ignorance and Error . The Light of Reason is not pure ; But as the Sun when with its beams it sends down pestilential Influences , and corrupts the Air in the enlightning it , so the carnal Mind corrupts the whole Man , by representing good as evil , and evil as good . The Wisdome of the flesh is enmity against God. And the Apostle describes the state of the Gentile World , That their understandings were darkened , being alienated from the life of God , through the ignorance that is in them , because of the blindness of their hearts . The corruption of their Manners proceeded from their Minds . For all Vertues are directed by Reason in their Exercise , so that if the Understanding be darken'd , all vertuous Operations cease . Besides , corrupt Man being without Light and Life can neither discern , nor feel his Misery ; The carnal Mind is insensible of its Infirmity , ignorant of its Ignorance , and suffers under the incurable extremes of being blind , and imagining that 't is very clear-sighted . More particularly the Reasons why the carnal Mind hath not a due sense of sinful Corruption are , 1. Because 't is natural , and cleaves to the principles of our being , from the Birth and Conception , and natural things do not affect us . 2. 'T is confirm'd by Custome , which is a second Nature , and hath a strange power to stupifie Conscience and render it insensible . As the Historian observed concerning the Roman Soldiers , that by constant use , their Arms were no more a burthen to them than their natural Members . 3. In the transition from the Infant state , 〈◊〉 the age of discerning , Man is incapable of observing his native Corruption : since at first he acts evilly , and is in constant conversation with Sinners , who bring Vice into his acquaintance ; and by making it familiar , lessen the horrour and aversation from it . Besides , those corrupt and numerous examples wherewith he is encompast , call forth his sinful inclinations , which as they are heightened by repeated acts , and become more strong and obstinate , so less sensible to him . And by this we may understand how irrecoverable Man is by his own Reason . The first step to our Cure is begun in the knowledge of our Disease , and this discovery is made by the Understanding , when 't is seeing and vigilant , not when 't is blind . A Disease in the Body is perceived by the Mind , but when the Soul is the affected part , and the rectitude of Reason is lost , there is no remaining principle to give notice of it . And as that Disease is most dangerous which strikes at the Life , and is without Pain : for Pain is not the chief evil but supposes it , 't is the spur of Nature ▪ urging us to seek for Cure : So the corruption of the Understanding is very fatal to Man ; for although he labours under many pernicious Lusts which in the issue will prove deadly , yet he is insensible of them , and from thence fol●●●s a Carelesness and Contempt of the means for his Recovery . 2. The Corruption of the Will is more incurable than that of the Mind . For 't is full not only of Impotence , but contrariety to what is spiritually good . There are some weak strictures of Truth in lapsed Man , but they dye in the Brain , and are powerless and ineffectual as to the Will , which rushes into the embraces of worldly Objects . This the universal Experience of Mankind since the Fall , doth evidently prove , and the account of it is in the following Considerations . 1. There is a strong inclination in Man to Happiness . This desire is born and brought up with him , and is common to all that partake of the reasonable Nature . From the Prince to the poorest wretch ; from the most knowing , to the meanest in understanding , every one desires to be happy : As the great flames and the little sparks of fire all naturally ascend to their sphere . 2. The constituting of any thing to be our Happiness , is the first and universal Maxime , from whence all moral consequences are deriv'd . 'T is the rule of our Desires , and the end of our actions . As in natural things , the principles of their production operate according to their quality , so in moral things the end is as powerful to form the Soul for its Operations in order to it . Therefore as all desire to be happy , so they apply themselves to those means , which appear to be convenient for the obtaining of it . 3. Every one frames a Happiness according to his temper . The apprehensions of it are answerable to the dispositions of the person . For Felicity is the pleasure which arises 〈◊〉 the harmonious agreement between the Object and the Appetite . Now Man by his original and contracted corruption , is altogether carnal , he inherits the Serpents curse to creep on the earth , he cleaves to defiling and debasing objects , and is only qualified for sensual satisfactions . The Soul is incarnated , and it shapes a Happiness to it self , in the enjoyment of those things which are delicious to the Senses . The shadow of felicity is pursued with equal ardour , as that which is real and substantial . The supreme part of Man , the Understanding , is employ'd to serve the lower Faculties , Reason is used to make him more ingenious and luxurious in Sensuality : So much more brutish than the Brutes is he become , when besides that part which is so by its natural conditions , the most noble part is made so by unnatural choice and corruption . From hence the Apostle gives an universal Character of Men in their corrupt state , That they are foolish and disobedient , deceived , serving divers lusts and pleasures . This pursuit of Sensual pleasure , is the service of a Slave ▪ which hath no other Law of his Life but the Will of his Master . The Servitude is divers , but all are Slaves , the chains are not the same , some are more glittering but not less weighty , and every one is deprived of true Liberty . But the Bondage is so pleasing , that corrupted Man prefers it before spiritual and real Freedom . Sensual Lusts blind the Understanding , and bind the Will so that he is unable because unwilling to rescue himself . He is deluded with the false appearance of Liberty , and imagines that to live according to Rule , is a slavish Confinement . As if the Horse were free , because his Rider allowes him a full career in a pleasant Road , when the bridle is in his mouth , and he is under its imperious check at pleasure . Or a Galley-slave were free , because the Vessel wherein he rows with so much toil , roams over the vast Ocean . And whereas there are two Considerations which are proper to convince Man that the full and unconfin'd enjoyment of Worldly things , cannot make him happy , because they are wounding to the Conscience , and unsatisfying to the Affections ; yet these are ineffectual to take him off from an eager pursuit of them . I will particularly consider this , to shew how unable Man in his lapsed condition is to disintangle himself from miserable vanities , and consequently to recover his lost Holiness . 1. Sensual Pleasures are wounding to the Conscience . There is a secret acknowledgment in every Mans breast of a Superiour Power to whom he must give an account , and though Conscience is much impair'd in its Integrity , yet somtimes it recoils upon the Sinner by the foulness of his actions , and its testimony brings such terrour , as makes Sin very unpleasant . The Poet tells us , that of all the Torments of Hell , the most cruel and that which exceeds the rest is , Nocte dieque suum gestare in pectore testem . And how can the Sinner delight freely in that which vexes and frets the most vital and tender part . He cannot enjoy his charming Lusts without guilt , nor embrace them without the reluctancy of a contradicting Principle within him . As the fear of Poison will imbitter the sweetest Cup , so the purest Pleasures are allayed with afflicting apprehensions of the future , and the presage of Judgment to come . Now Man in his Sensual state tries all waies to disarm Conscience , that he may please the lower appetites without regret . I will instance in the principal . 1. He uses many pleas and pretexts to justifie , or extenuate the evil , and if possible to satisfie carnality , and Conscience too . Self-love , which is the eloquent advocate of Sence , puts a varnish upon Sin , to take off from its horrid appearance ; and endeavors not only to colour the object , but to corrupt the Eye by a disguising tincture , that the sight of things may not be according to truth , but the desire . Thus the Heathens allowed Intemperance , Uncleanness , and other infamous Vices as innocent gratifications of Nature . Now if the Principles in Man are poisoned , so that evil is esteemed good , he then lives in the quiet practice of Sin without reflection or remorse . There is no sting remains to awaken him out of Security . But if he cannot so far bribe Conscience as to make it silent , or favourable to that which delights the Sence , if he cannot escape its internal condemnation , the next method is by a strong diversion to lessen the trouble . 2. When the carnal Mind sees nothing within but what torments , and finds an intollerable pain in conversing with it self , it runs abroad , and uses all the arts of oblivion to lose the remembrance of its true state . As Cain , to drown the voice of Conscience , fell a building Cities ; and Saul , to dispel his Melancholy , call'd for Musick : The business and pleasures of this life are dangerous amusements to divert the Soul , by the representation of what is profitable or pleasant , from considering the moral qualities of good and evil . Thus Conscience , like an intermitting Pulse , ceases for a while . Miserable consolation ! which doth not remove , but conceal the evil till it be past remedy . But if Conscience , notwithstanding all these evasions , still pursues a Sinner , and at times something disturbs his reason , and his rest , yet he will not part with carnal Pleasures . For being only acquainted with those things that affect the Senses , & having no relish of that Happiness which is sublime and supernatural , if he parts with them he is deprived of all delight , which is to him a state more intollerable than that wherein there is a mixture of delight and torment . From hence it appears that the interposition of Conscience , though with a flaming sword between Man carnal , and his beloved objects , is not effectual to restrain him . 2. All worldly things are unsatisfying to the Affections . There are three Considerations which depreciate and lessen the value of any good . 1. The shortness of its duration . 2. If it brings only a slight pleasure . 3. If that pleasure be attended with torments . All which are contrary to the essential properties of the supreme Good , which is perpetual , and sincere without the least mixture of evil , and produces the highest delight to the Soul. Now all these concur to vilifie worldly things : 1. They are short in their duration : Not only the voice of Heaven but of the Earth declares this , That all flesh is grass , and the glory of it as the flower of the grass . Life the foundation of all Temporal enjoyments is but a Span : The longest Liver can measure in a thought the space of time between his Infant-state and the present hour : how long soever , it seems as short to him as the twinkling of an eye . And all the glory of the flesh , as Titles , Treasures , Delights , are as the flower of the grass , which is the most tender amongst Vegetables , and of so weak a subsistance , that a little breath of Wind , the hand of an Infant , the teeth of a Worm can destroy it . The pleasures of Sin ( under which Secular Greatness and Wealth are comprehended ) are but for a season . They are so short liv'd , that they expire in the birth , and die whilst they are tasted . Again ; they bring only a slight pleasure , being disproportionable to the desires of the Soul. They are confin'd to the Senses , wherein the Beasts are more accurate than Man , but can't reach to the upper and more comprehensive Faculties . Nay they cannot satisfie the greedy Senses , much less quiet the spiritual and immortal Appetite . What the Poet speaks with astonishment of Alexander's insatiable Ambition , Aestuat infelix angusto limite mundi , That the whole World seem'd to him as a narrow Prison , wherein he was miserable , and as it were suffocated , is true of every one . If the World was seated in the Heart of Man , it can no more satisfie it , than the Picture of a Feast can fill the Stomach . Besides , vexation is added to the vanity of worldly things . And that either because the vehement delights of Sense corrupt the temperament of the Body in which the vital complexion consists , and expose it to those sharp Diseases , that it may be said without an Hyperbole , That a thousand Pleasures are not equal to one Hours pain that attends them : or , because of the inward torture of the Mind , arising from the sence of Guilt and Folly , which is the anticipation of Hell it self , the beginning of eternal Sorrows . Now these things are not obscure Articles of Faith , nor abstracted Doctrines , to be consider'd only by refined Reason , but are manifest and clear as the Light , and verified by continual Experience : 'T is therefore strange to amazement , that Man should search after Happiness in these things where he knows 't is not to be found ▪ and court real Infelicity under a deceitful appearance , when the Fallacy is transparent . Who from a principle of Reason would choose for his Happiness a real Good , which after a little time he should be depriv'd of for ever : or a slight good for ever ; as the sight of a Picture , or the hearing of Musick . Yet thus unreasonable is Man in his lapsed state , whose Soul is truely immortal , and capable of infinite Blessedness , yet he chooses those delights which are neither satisfying , nor lasting . And because the Humane Understanding from time to time is convinc'd of the vanity of all sublunary things , therefore to lessen the vexation which arises from Disappointment , and that the Appetite may not be taken off from them , corrupted Man tries ; 1. By variety of objects to preserve uniformity in Delight . The most pleasing if confin'd to them grow nauseous and insipid , after the expiring of a few moments there remains nothing but satiety and sickly resentments : and then changes are the remedies , to take off the weariness of one pleasure by another . The Humane Soul is under a perpetual instability of restless desires , it despises what it enjoyes , and values what is new , as if Novelty and Goodness were the same in all temporal things . And as the Birds remain in the Air by constant motion , without which they would quickly fall to the Earth as other heavy bodies , there being nothing solid to support them ; so the Spirit of Man , by many unquiet agitations and continual changes subsists for a time , till at last it falls into Discontent and Despair , the center of corrupt Nature . 2. When present things are unsatisfactory , he entertains himself with Hope : for that being terminated on a future Object which is of a doubtful nature , the Mind attends to those Arguments which produce a pleasant belief , to find that in several objects ▪ which it cannot in any single one , and to make up in number , what is wanting in measure , whereas the present is manifest and takes away all liberty of thinking . Upon this ground Sensual Pleasure is more in expectation than fruition : For Hope by a marvellous enchantment not only makes that which is future present , but representing in one view that which cannot be enjoyed but in the intervals of time , it unites all the successive parts in one point , so that what is divided and lessen'd in the fruition , which is alwaies gradual , is offer'd at once and entire . Thus Man carnal deceived by the imperfect light of Fancy , and the false glass of Hope , chooses a fictitious felicity . Man walks in a vain shew . His original Errour hath produced this in its own image . And although the complacency he takes in sensual objects is like the joy of a distracted Person , the issue of folly and illusion , and Experience discovers the deceit that is in them ; as smelling to an artificial Rose , undeceives the Eye ; yet he will embrace his Error . Man is in a voluntary Dream , which represents to him the World as his Happiness , and when he is awakened , he dreams again , choosing to be deceiv'd with delight rather than to discover the truth without it . This is set forth by the Prophet , Thou art wearied in the greatness of thy way , yet saidst thou not there is no hope : that is , Thou art tired in the chase of satisfaction from one thing to another , yet thou wouldst not give over , but still pursuest those shadows which can never be brought nearer to thee . And the true reason of it is , that in the humane Nature there is an intense and continual desire of Pleasure , without which Life itself hath no satisfaction . For Life consisting in the operations of the Soul , either the external of the Senses , or the internal of the Mind , 't is sweetned by those delights which are suitable to them . So that if all pleasant operations cease , without possibility of returning ▪ Death is more desireable than Life . And in the corrupt state there is so strict an alliance between the Flesh and Spirit , that there is but one appetite between them , and that is of the flesh . All the Designs and Endeavors of the carnal Man are by fit means to obtain satisfaction to his Senses : as if the Contentment of the Flesh and the Happiness of the Soul were the same thing ; or as if the Soul were to die with the Body , and with both , all Hopes and Fears , all Joys and Sorrows were at an end . The Flesh is now grown absolute , and hath acquir'd a perfect Empire , and taken a full possession of all the Faculties . For this reason the Apostle tells us , They that are in the Flesh cannot please God. And the carnal will is enmity against God , 't is not subject , neither can it be . 'T is insnar'd in the cords of Concupiscence , and cannot recover it self from its foolish bondage . But that doth not lessen the guilt ; which will appear by considering , there is a twofold Impotence . 1. There is a natural Impotence which protects from the severity of Justice . No Man is bound to stop the Sun in its course , or to remove Mountains : For the humane Nature was never endued with Faculties to do those things . They are inculpably without our power . Now the Law enjoins nothing but what Man had in his Creation an original Power to perform . 2. There is a moral Impotence , which arises from a perverse disposition of the Will , and is join'd with a delight to Sin , and a strong aversion from the holy Commands of God ; and the more deep and inveterate this is , the more worthy 't is of punishment . Aristotle asserts , That those who contract invincible Habits by Custome , are inexcusable though they cannot abstain from evil . For since Liberty consists in doing what one wils , this impossibility doth not destroy Liberty ; the depravation of the Faculties doth not hinder their voluntary operations . The Understanding conceives , the Will chooses , the Appetite desires freely . A distracted Person that kils is not guilty of Murder , and therefore secure from the Sentence of the Law. For his Understanding being distemper'd by the disorder of the images in his Fancy , it doth not judg aright , so that the action is involuntary , and therefore not culpable . But there is a vast difference between the causes of Distraction , and those which induce a carnal Man to sin . The first are seated in the distemper of the Brain , over which the Will hath no Power : whereas there should be a regular subjection of the lower appetite to the Will enlightned and directed by the Mind . The Will it self is corrupted and brought into captivity by things pleasing to the lower Faculties : It cannot disintangle it self , but its impotence lies in its obstinacy . This is the meaning of St. Peter , speaking concerning unclean Persons , That their eyes are full of adultery , and they cannot cease from Sin. 'T is from their fault alone that they are without power . Therefore the Scripture represents Man to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , weak but wicked . His disability to supernatural Good , arises from an inordinate Affection to that which is sensual . So that 't is so far from excusing , that it renders inexcusable , being voluntary and vitious . And in this the Diseases of the Body are different from those of the Soul. In the first the desire of healing is ineffectual , through want of knowledg or power to apply Sovereign Remedies . Whereas in the second , the sincere desire of their Cure is sufficient , for the Diseases are corrupt desires . The Natural Man is wholly led by Sence , by Fancy , and the Passions , and he esteems it his infelicity to be otherwise ; as the degenerous Slave , who was displeased with a Jubile , and refused Liberty . Servitude is his Sensuality . He is not only in love with the unworthy object , but with the vitious affection , and abhors the cure of it . As one in the Poet that was so delighted in his pleasant Madness , that he was offended at his Recovery ; — Cui sic extorta voluptas Et demptus per vim mentis gratissimus error . This is acknowledged by St. Austin in his Confessions , where he describes the conflict between Conviction and Corruption in his Soul. He tells us in the strife between Reason and Lust , that he had recourse to God , and his Prayer was , Da mihi continentiam , sed noli modo , he desired Chastity , but not too soon . This is the general sence though not the general discourse of men . As the Sick Person that desired his Physician to remove his Fever , but not his thirst , which made his drink very pleasing to him : So Man in his sensual state would fain be freed from the aestuations of Conscience , but he cherishes those carnal desires , which give a high tast to objects suitable to them . From hence it appears , that although in the corrupt Nature there is no liberty of indifferency to good and evil , yet there is a liberty of delight in evil ; and though the Will in its natural capacity may choose good , yet 't is morally determin'd by its love to evil· In short , There is so much power not to sin as is sufficient to sin ; that is , that the forbidden action be free , and so become a Sin. Which strange combination of Liberty and Necessity is excellently exprest by St. Bernard , That the Soul which fell by its own choice , can't recover it self , is from the corruption of the Will , which overcome by the vitious love of the Body , rejects the love of Righteousness , so that in a manner as strange as evil , the Will being corrupted with Sin , makes a necessity to it self , yet so that the necessity being voluntary , doth not excuse the Will , nor the Will being pleasantly and powerfully allur'd exclude Necessity . The Law therefore remains in its full force , and God is righteous in the commanding and condemning Sinners . From all that hath been discours'd 't is evident , how impossible it is for corrupt Man to recover his lost Holiness : For there are only two Motives to induce the reasonable Creature to seek after it . 1. It s Beau●y and Loveliness . 2. The Reward that attends it . And both these Arguments are ineffectual to work upon him . 1. The Beauty of Holiness , which excels all other created Perfections , it being a conformity to the most glorious Attribute of the Deity , doth not allure him ; For , Unusquisque ut affectus est ita judicat ; Man understands according to his Affections . The renewed Mind can only see the essential and intimate Beauty of Holiness . Now in faln Man the clearness of the discerning power is lost . As the natural Eye till 't is purged from vicious qualities , can't look on things that are bright and sublime , and if it hath been long in darkness , it suffers by the most pleasing Object the light : so the internal eye of the Mind , that it may see the lively lustre of Holiness , it must be cleansed from the filthiness of carnal Affections , and having been so long under thick darkness it must be strengthned , before it can sustain the brightness of things spiritual . Till it be prepar'd , it can see nothing amiable and desireable in the Image of God. 2. The Reward of Holiness hath no attractive power on the carnal Will ; because 't is Future , and Spiritual . 1. 'T is Future , and therefore the conceptions of it are very dark and imperfect : The Soul is sunk down into the Senses , and they are short-sighted and can't look beyond what is present , to the next life . And as the images of things are weaken'd and confus'd proportionably to their distance , and make a fainter impression upon the Faculty ; so the representation of Heaven and Blessedness , as a Happiness to come hereafter , and therefore remote , doth but coldly affect the Will. A present vanity , in the judgment of the carnal Soul , outweighs the most glorious futurity . 'Till there be taken from before its eyes the ( in Tertullian's language ) thick curtain of the visible World , it cannot discern the difference between them , nor value the reward for its excellency and duration . 2. 'T is Spiritual , and there must be a divine Disposition of the Soul , before it is capable of it . The pure in heart can only see the pure God. The Felicity above is that which Eye hath not seen , nor Ear heard , neither hath it entered into the heart of man to conceive . Now the carnal Man is only affected with gross and corporeal things . The certainty , immensity , and immortality of the Heavenly Reward , doth not prevail with him to seek after it . He hath no palate for Spiritual Pleasures , 't is vitiated by luscious Vanities , and can't rellish rational and refined Joys . 'Till the temper of the Soul be altered , the bread of Angels is distastful to it . For the Appetite is according to the disposition of the Stomack , and when that is corrupted , it longs for things hurtful and rejects wholsome food . If a carnal Man were translated to Heaven , where the Love of God reigns , and where the brightest and sweetest discoveries of his Glory appear , he would not find Paradise in Heaven it self . For Delight arises not meerly from the excellency of the object , but from the proportionableness to the Faculty . Though God is an infinite Good in himself , yet if he is not conceiv'd as the Supreme Good to Man , he cannot make him happy . Suppose some slight Convictions to be in the Mind , that Happiness consists in the enjoyment of God , yet this being offer●d upon the terms of quitting all sensual Lusts , the carnal Man esteems the condition impossible and therefore is discourag'd from using any endeavours to obtain it . For to excite Hope , 't is not sufficient to propose a Reward that is real and excellent , but that is attainable . For although Hope hath its tendency to a difficult Good , as its proper object , and the difficulty is so far from discouraging , that it quickens the Soul , and draws forth all the active Powers , by rendering it greater in our esteem , yet when the difficulty is excessive and confines upon impossibility , it dejects the Soul and enclines it to despair : Thus when the condition of obtaining some good is necessary , but insufferable , it takes off from all endeavours in order to it . To consider it in a temporal Case , will make it more clear . As one that labours under a Dropsie , and is vext with an intollerable and insatiable thirst , if a Physician should assure him of Cure upon condition he would abstain from drinking , he could not conceive any real hope of being healed , judging it impossible to resist the importunity of his drought , he therefore neglects the means , he drinks and dies . Thus the corrupt Heart of Man , that is under a perpetual thirst of carnal Pleasures , and is more inflamed by the satisfaction it receives , judges it an insuperable condition to part with them for the acquiring of spiritual Happiness : And this sensual and sottish Despair causes a total neglect of the means . 'T is thus exp●est by the Israelites , when God commanded them to return from the evil of their waies in order to their Happiness , and they said , There is no hope , but we will walk after our own devices , and we will every one do the imagination of his evil heart . They were Slaves to their domineering Appetites , and resolved to make no trial about that they judg'd impossible . Briefly , In faln Man there is somthing predominant , which he values above the favour and fruition of God , and that is the World. As in the Parable , where Happiness is set for●h under the familiar representation of a Feast , those who were invited to it , excuse themselves by such reasons as clearly discover that some amiable Lust charm'd them so strongly , that in the competition 't was prefer'd before Heaven . One saith , I have bought a piece of ground , and I must needs go see it ; and another , I have bought a yoke of oxen , and must go to prove them ; and a third , I have married a wife and cannot come . The objects of their Passions are different but they all produce the same effect , they reject Happiness . The sum of all is , That as Man fell from his Obedience , and lost the Image of God , by seeking Perfection and Satisfaction , that is , Happiness in the creature ; so he can never return to his Obedience , and acknowledg God as his Supreme Lord , till he chooses him for his Happiness . And this he can never entirely do , till he is born again , and hath a new principle of Life that may change the complexion of the Soul , and qualifie it for those delights which are sublime and spiritual . Secondly , Faln Man can never recover the Favour of God ; And this is evident upon a double account . 1. He is not able to make satisfaction to Gods Justice , for the dishonour brought to him . 2. He is incapable of real Repentance , which might qualifie him for Pardon . First , He is unable to satisfie Justice for his offence , either by exact obedience for the future , or by enduring the punishment that is due to Sin. 1. Supposing that Man could perform exact Obedience after his Fall , yet that could not be satisfaction . 'T is essential to Satisfaction , that the action by which 't is made , be in the power of the person that satisfies . A Servant as a Servant cannot make satisfaction for an injury done to his Lord , for whatsoever service he performs was due before the offence , and is not properly a restitution , because 't is not of his own . Now the compleat Obedience of the Creature is due to God. He is the Lord of all our Actions , and whatever Man doth is but the payment of the original Debt . The Law requires a perpetual reverence of the Law-giver , and express Obedience to his Will in all things . So that 't is impossible that the highest respect to it afterwards , should compensate for the least violation of it . Besides , To make Satisfaction for a Fault , 't is necessary the Offender do some voluntary act , that may be as honourable to the person , and as much above what he was before obliged to , as the contempt was dishonourable and below that which was due . Unless God receive that which is as estimable in the nature of Obedience , as the injury he received is in the nature of Contempt , there can be no Satisfaction . Now there is a greater dishonour brought to God by the commission of one Sin , than there is honour by the perfect Obedience of all the Angels : For in their Obedience God is preferr'd by the Creature , before things infinitely beneath him , which is but a small honour , but by one Sin he is disvalued in the comparison , which is infinite Contempt . 2. Man cannot make satisfaction by Suffering . For the Punishment must be equal to the Offence , which derives its guilt from the dignity of the Person offended , and the indignity of the offender . Now God is the Universal King , his Justice is Infinite , which Man hath injur'd , and his Glory , which Man hath obscur'd ; and Man is finite . And what proportion is there between finite and infinite ? How can a worthless Rebel that is hateful to God expiate the offence of so excellent a Majesty ? If he sacrifice himself , he can never appease the Divine Displeasure , for what doth he offer but a lump of Rebellion and Ingratitude ? He can make no other Satisfaction but that of the Devils , which continues for ever , and is not compleated . Secondly , Faln Man considered only in his corrupt and miserable state is incapable of real Repentance , which is a necessary Condition to qualifie him for Pardon . For whereas Repentance includes an ingenuous sorrow for Sin past , and a sincere forsaking of it , he is utterly indispos'd for both . 1. He cannot be ingenuously sorrowful for his offence . 'T is true , when the circumstances are changed , that which was pleasing will cause trouble of Spirit ; As when a Malefactor suffers for his Crimes , he reflects upon his Actions with Sorrow . But this hath no moral worth in it : For 't is a forc'd act , proceeding from a violent Principle , and is consistent with as great a love to Sin as he had before , and is intirely terminated on himself . But that grief which is divine , and is accompanied with a change in heart and life , respects the stain more than the punishment of Sin : and arises from Love to God , who is disobeyed and dishonored by it : Now 't is not conceivable , that the guilty Creature can love God , whilst he looks on him as an irreconcileable enemy . Distrust of the favour of a person , which is a degree of fear , is attended with coldness of affection , a strong fear , which still intimates an uncertainty in the event , inclines to hatred : But when fear is turn'd into despair , it causeth direct hatred . An instance of this we have in the Devils , who curse the Fountain of Blessedness . If the Evil be past Remedy , the sence of it is attended with rage and transports of blasphemy against God himself . A despairing Sinner begins in this life the gnashing of teeth against his Judg , and kindles the fire that shall torment him for ever . 'T is for this reason the Scripture propounds the Goodness of God , as the most powerful persuasive to lead men to Repentance . There can be no kindly relentings without filial Affection , and that is alwaies temper'd with the expectation of favour . Without hope of Pardon , all other motives are ineffectual to melt the heart . Now the first Covenant obliged Man to Obedience or Punishment : It required Innocence , and did not accept of Repentance . The final voice of the Law is , Do , or Die. Guilty Man cannot look on God with comfort under the notion of a Holy Creator , that delights to view his own resemblance in the innocent creature , nor of a compassionate Father that spares an offending Son , but he apprehends him to be an inexorable Judge , who hath Right and Power to revenge the Disobedience . He ●an find no expedient for his Deliverance , nor conceive how Mercy can save him , without the violation of Justice , an Attribute as essential to the Divine Nature as Mercy . And what can induce him to make an humble confession of his fault , when he expected nothing but an irrevocable Doom : An instance of this we have in Adam , who being under the conviction of his Sin , and an apprehension that God would be severe , did not sollicite for Mercy , but endeavour'd to transfer the guilt on God himself . The woman thou gavest me , she gave me of the tree , and I did eat . As if she had been design'd for a snare , and not to be an aid in his innocent state . 2. A sincere Resolution to forsake Sin , is built on the hopes of Mercy . Till the reasonable Creature know that Heaven is open to Repentance , to his second and better thoughts , he is irreclaimable . He that never hopes to receive any good , will continue in doing evil . Despair of Mercy causeth a despising of the Law. The Apostate Angels who are without the reserves of Pardon , are confirm'd in their Rebellion : their Guilt is mixt with Fury , they persist in their war against God , though they know the issue will be deadly to them . And had there not been an early revelation of Mercy to Adam , he had been incorrigibly wicked as the Devils . For despair had inflam'd his hatred against God , which is of all the Passions the most incureable . Those vicious Affections that depend on the humours of the Body which are mutable , alter with them : But Hatred is seated in the superiour part of the Soul , which is of a Spiritual nature and Diabolical in obstinacy . In short , When the reasonable Creature is guilty and vitious , and knows that God is Just and Holy , and that He will be severe in revenging all Disobedience , he hath no Care nor Desire to reform himself . He will not lay a restraint on his pleasing Appetites , when he expects no recompence : he esteems it lost labour to abstain : And all his design is to allay and sweeten the fear of future Evils by present enjoyments . When he is scorcht with the apprehensions of wrath to come , he plunges himself into sensual excesses for some relief . He resolves to make his best of Sin for a time : according to the Principle of the Epicures , Let us eat and drink while we may , to morrow we shall die . The Sum of all is this , that an unrelenting and unreformed Sinner is incapable of Pardon ▪ For unless God should renounce his own Nature , and deny his Deity , He cannot receive him to favour . And it is inconceivable how the rational Creature once lapsed , should ever be encourag'd to Repentance without the expectation of Mercy : And there being an inseparable alliance between the integrity and felicity of Man by the terms of the first Covenant , the one failing , he could not entertain the least degree of Hope concerning the other . By all which it appears he is under an invincible necessity of sinning and suffering for ever ; his Misery is compleat and desperate . CHAP. V. Of the Divine Wisdome in the contrivance of Man 's Redemption . Understanding agents propound an End , and choose Means for the obtaining it . The End of God is of the highest consequence , his own Glory and Man's Recovery . The difficulty of accomplishing it . The Means are proportionable . The Divine Wisdome glorified in taking occasion from the Sin and Fall of Man to bring Glory to God , and to raise Man to a more excellent State. It appears in ordaining such a Mediator , as was fit to reconcile God to Man , and Man to God. 'T is discovered in the designation of the Second Person to be our Saviour . And making the Remedy to have a proportion to the cause of our Ruine . 'T is visible in the manner whereby our Redemption is accomplisht . And in the ordaining such contemptible means to produce such glorious effects . And laying the design of the Gospel , so as to provide for the comfort , and promote the holiness of Man. GOD by his infallible Prescience ( to which all things are eternally present ) viewing the Fall of Adam , and that all Mankind lay bleeding in him , out of deep compassion to his Creature , and that the Devil might not be finally victorious over him , in his Councel decreed the Recovery of Man from his languishing and miserable state . The design and the means are most worthy of God , and in both his Wisdom appears . This will be made visible by considering , that all understanding Agents first propound an end , and then choose the means for the obtaining of it . And the more perfect the Understanding is , the more excellent is the end it designs , and the more fit and convenient are the means it makes use of for the acquiring it . Now when God whose Understanding is infinite , ( and in comparison of whom the most prudent and advised are but as dark shadows ) when he determines to work , especially in a most glorious manner , the end and the means are equally admirable . First , The end is of the highest Consequence . Were it some low inconsiderable thing , it were unworthy one thought of God for the effecting it . To be curious in the contriving how to accomplish that which is of no importance , exposes to a just imputation of Folly ; But when the most excellent Good is the end , and the difficulties which hinder the obtaining of it are insuperable to a finite understanding , it then becomes the only wise God to discover the Divinity of his Wisdom , in making a way where he finds none . And such was the end of God in the work of our Redemption . This was declar'd by the Angels , who were sent Ambassadors extraordinary to bring tidings of peace to the world , They praised God , saying , Glory to God in the highest , and on Earth Peace , good Will towards men . The supreme End is his own Glory , and in order to it , the Salvation of Man hath the nature and respect of a medium . The subordinate is the Recovery of the world from its lapsed and wretched state . 1. The supreme End is the Glory of God. This signifies principally his internal and essential Glory : and that consists in the Perfections of his Nature ▪ which can never be fully conceived by the Angels ▪ but overwhelm by their excellent greatness all created Understandings . But the Glory that results from Gods works is properly intended in the present Argument , and implies , 2. The manifestation whereby he is pleased to represent Himself in the exercise of his Attributes . As the Divine Nature is the primary and compleat Object of his Love , so he takes delight in those Actions wherein the image and brightness of his own vertues appear . Now in all the works of God there is an evidence of his Excellencies . But as some Stars shine with a different glory , so there are some noble effects , wherein the Divine Attributes are so conspicuous , that in compare with them , the rest of God●s works are but obscure expressions of his Greatness . The principal are Creation and Redemption . The Heavens declare the glory of God , and the Firmament his handy-work . And when God surveyed the whole Creation , and saw that all which he had made was good , He ordain'd a Sabbath , to signifie the content and satisfaction he had in the discovery of his eternal Perfections therein . But especially his Glory is most resplendent in the Work of Redemption , wherein more of the Divine Attributes are exercis●d than in the Creation , and in a more glorious manner . 'T is here that Wisdom , Goodness , Justice , Holiness and Power are united in their highest degree and exaltation . Upon this account the Apostle useth that expression , The glorious Gospel of the Blessed God : It being the clearest revelation of his excellent Attributes , the unspotted mirrour wherein the great and wonderful effects of the Deity are set forth . 3. The Praise and Thanksgiving that ariseth from the discovery of his Perfections by reasonable Creatures , who consider and acknowledg them . When there is a solemn veneration of his excellencies , and the most ardent affections to Him for the communication of his goodness . Thus in Gods account , Whoso offers praise , glorifies him . An eminent example of this is set down in Job 38.7 . when at the birth of the World , The Morning Stars sang together , and all the Sons of God shouted for joy . And at its new Birth , they descend and make his praise glorious in a triumphant Song . It will be the eternal exercise of the Saints in Heaven , where they more fully understand the Mystery of our Redemption , and consider every circumstance that may adde a lustre to it , to ascribe Blessing , Honour , Glory and Power to him that sits on the Throne , and unto the Lamb for ever and ever . Secondly , The subordinate End is the restoring of Man : And this is inviolably joyn'd with the other . 'T is exprest by Peace on earth , and good will towards men . Sin had broke that sacred Alliance which was between God and Man : and exposed him to his just displeasure . A misery inconceivable . And what is more becoming God , who is the Father of Mercies , than to glorifie his dear Attribute , and that which in a peculiar manner characterises his Nature , by the Salvation of the miserable ? What is more honourable to Him , than by his Almighty Mercy to raise so many Monuments from the dust , wherein his Goodness may live and reign for ever ? Now for the accomplishing of these excellent Ends , the Divine Wisdom pitcht upon those means which were most fit and congruous , which I shall distinctly consider : The Misery of faln Man consisted in the Corruption of his nature by Sin , and the Punishment that ensues : And his Happiness is in the restoring him to his primitive Holiness , and in Reconciliation to God , and the full fruition of him . The way to effect this was beyond the compass of any created Understanding . That God , who is rich in Goodness , should be favourable to the Angels , who serve him in perfect Purity , we may easily conceive ; for although they do not merit his favour , yet they never provokt his Anger . And 't is impossible but that he should love the Image of his Holiness wherever it shines . Or suppose an innocent creature in Misery , the Divine Mercy would speedily excite his power to rescue it : For God is Love to all his Creatures as such , till some extrinsecal cause intervenes , which God hates more than he loves the Creature ; and that is Sin , which alone stops the effusion of his Goodness , and opens a wide passage for wrath to fall upon the guilty . But how to save the Creature that is undone by its own choice , and is as sinful as miserable , will pose the wisdom of the world . Heaven it self seem'd to be divided . Mercy enclin'd to save , but Justice interpos'd for satisfaction . Mercy regarded Man with respect to his misery , and the pleas of it are , Shall the Almighty build to ruine ? Shall the most excellent creature in the lower world perish , the fault not being solely his ? Shall the enemy triumph for ever , and raise his Trophies from the Works of the most High ? Shall the reasonable Creature lose the fruition of God , and God the subjection and service of the Creature , and all Mankind be made in vain ? Justice consider'd Man as guilty of a transcendent Crime , and 't is its nature to render to every one what is due ; now the wages of Sin is Death , and shall not the Judg of all the world do right ? All the the other Attributes seem'd to be attendants on Justice . The Wisdom of God enforc'd its Plea , it being most indecent that Sin which provokes the execution , should procure the abrogation of the Law ; this would encourage the commission of Sin without fear . The Majesty of God was concern'd , for it was not becoming his excellent Greatness to treat with defiled dust , and to offer Pardon to a presumptuous Rebel immediately after his Offence , and before he made Supplication to his Judge . The Holiness of God did quicken his Justice to execute the threatning , For he is of purer eyes than to behold Iniquity . As Goodness is the essential object of his Will , which he loves unchangeably wherever it is ▪ so is Sin the eternal object of his hatred , and where 't is found in the love of it ▪ renders the subject odious to him . He will not take the wicked by the hand . The Law of contrariety forbids Purity and Pollution to mix together . And the veracity of God requir'd the inflicting the punishment . For the Law being a declaration of God's Will , according to which He would dispense Rewards and Punishments , either it must be executed upon the Offend●r , or if extraordinarily dispens'd with , it must be upon such terms , as the honour of Gods Truth may be preserved . This seeming conflict was between the Attributes . The sublim●st Spirits in Heaven were at a loss how to unravel the difficulty , and to find out the miraculous way to reconcile infinite Mercy with inflexible Justice ; how to satisfie the demands of the one , and the requests of the other . God was to overcome Himself before He restored Man. In this exigence his Mercy excited his Wisdom to interpose as an Arbiter , which in the Treasures of its incomprehensible Light , found out an admirable expedient to save Man , without prejudice to his other Perfections : That was , by constituting a Mediator both able and willing , between the guilty creature and Himself : That by transferring the punishment on the Surety , he might punish Sin , and pardon the Sinner . And here , the more severe and rigorous Justice is , the more admirable is the Mercy that saves . In the same stupendious Sacrifice he declared his respect to Justice , and his delight in Mercy . The two principal relations of our Redeemer are , the one of a gift from God to man , the other of an oblation for men to God. By the one God satisfies his infinite Love to Man , and by the other satisfies his infinite Justice for Man. Neither is it unbecoming God to condescend in accepting the returning Sinner , when a Mediator of infinite dignity intercedes for favour . The Divine Majesty is not lessen'd when God is in Christ reconciling the world unto himself . Neither is the Sanctity of God disparag'd by his Clemency to Sinners , for the Redeemer is the principle and pattern of Holiness to all that are saved . The same Grace that enclin'd God to send his Son to die for us , gives his Spirit to live in us , to renew us in the inward Man , that by conformity to God we may be prepared for communion with him . Here is a sweet concurrence of all the attributes , Mercy and Truth are met together , Righteousness and Peace kiss each other . Who can count up this heap of wonders ? Who can unfold all the treasures of this mysterious Love ? The tongue of an Angel cannot explicate it according to its dignity : 'T is the fairest copy of the Divine Wisdome , the consummation of all God's Counsels , wherein all the Attributes are displayed in their brightest lustre : 'T is here the manifold wisdome of God appears . The Angels of Light bend themselves with extraordinary application of Mind , and ar●ent Affections to study the rich and unsearchable variety that is in it , only the same Understanding comprehends it which contriv'd it . But as one that views the Ocean , although he cannot see its bounds or bottom , yet he sees so much as to know that that vast collection of waters is far greater than what is within the compass of his short sight . So although we cannot understand all the depths of that immense Wisdom , which order●d the way of our Salvation , yet we may discover so much , as to know with the Apostle , that it surpasses knowledg . He that is the Brightness of his Father●s Glory , and the Light of the World , so illuminate our dark Understandings that we may conceive aright of this great Mystery . The First thing that offers it self to Consideration is , the compass of the Divine Wisdome , in taking occasion from the Sin and Fall of Man to bring more Glory to God , and to raise him to a more excellent state . Sin in its own nature hath no tendency to good , 't is not an apt medium to promote the Glory of God : so far is it from a direct contributing to it , that on the contrary 't is the most real dishonour to Him. But as a black ground in a Picture which in it self only defiles , when plac'd by Art , sets off the brighter colours and heightens their beauty : So the evil of Sin , which considered absolutely , obscures the Glory of God , yet by the disposition of his Providence , it serves to illustrate his Name , and to make it more glorious in the esteem of reasonable Creatures . Without the Sin of Man there had been no place for the most perfect exercise of his Goodness . O foelix culpa q●ae tantum & talem meruit habere Redemptorem . Happy fault not in it self , but by the wise and merciful Counsel of God to be repair'd in a way so advantageous , that the Salvation of the Earth is the Wonder of Heaven , the Redemption of Man ravishes the Angels . The Glory of God is more visible in the recovery of laps●d Man , than if the Law had been obeyed , or executed . If Adam had persever'd in his Duty , the Reward had been from Gaace , for owing himself to God , he could receive nothing but as a gift from his Bounty ; so that Goodness only had then been exerci'sd , and not in its highest and most obliging Acts , which are to save the guilty and the miserable : for Innocence is incapable of Mercy . If the Sentence had been inflicted , Justice had been honour'd with a solemn Sacrifice , but Mercy the sweet , tender , and indulgent Attribute , had never appear'd . But now the Wisdom of God is eminent in the accord of both these Attributes . God is equally glorious , as equally God in preserving the authority of his Law by an act of Justice upon our Surety , as in the exercise of Mercy by remitting the punishment to the Offender . And 't is no less honourable to God's Wisdom to restore Man with infinite advantage . 'T is a mystery in Nature , That the corruption of one thing is the generation of another ; 't is more mysterious in Grace , that the Fall of Man should occasion his more noble Restitution . Innocence was not his last End , his supreme felicity transcends the first . The holiness of Adam was perfect , but mutable : But Holiness in the Redeemed , though in a less degree , shall be victorious over all Temptations : for they are join'd to the heavenly Adam in a strict and inviolable union . And those Graces are acted by them , for the exercise of which there was no objects and occasions in innocence . As Compassion to the miserable , Forgiveness of injuries , For●itude and Patience , all which as they are a most lively resemblance of the Divine Perfections , so an excellent ornament to the Soul , and infinitely endear it to God. And the Happiness of our renewed state exceeds our primitive Felicity . Whether we consider the nature of it , 't is wholly spiritual , or the place of it , Heaven the Sanctuary of Life and Immortality , or the constitution of the Body which shall be cloathed with celestial qualities : But this will be particularly discussed in its proper place . These are the effects of infinite Wisdome , to the production of which Sin affords no casuality , but hath meerly an accidental respect . As the Apostle interprets the words of David , Against thee only have I sinned , that thou mightest be justified in thy sayings , and overcome when thou judgest . Which doth not respect the intention of David , but the event only . The greater his injustice was in the commission , the more clear would God's Justice be in the condemnation of his Sin. 2. The Wisdom of God appeared in ordaining such a Mediator , who was qualified to reconcile God to Man , and Man to God. The first and most admirable Article in the mystery of Godliness , and the foundation of all the rest is , that God is manifest in the flesh . The middle must equally touch the extremes . A Mediator must be capable of the sentiments and affections of both the parties he will reconcile . He must be a just esteemer of the Rights and Injuries of the one and the other , and have a common interest in both . The Son of God assuming the Humane Nature , perfectly possesses these qualities , he hath zeal for God , and compassion for Man. He hath taken pledges of Heaven and Earth ; the supreme Nature in Heaven , and the most excellent on the Earth , to make the hostility cease between them . He is Immanuel by nature and office . And if no less than an inspired Wisdom could devise how to frame the earthly Tabernacle , wherein God dwelt in a shadowy and typical manner , what Wisdom was requisite to frame the Humane Nature of Christ , wherein the Deity was really to dwell . Now to discover more clearly the Divine Wisdome in uniting the two Natures in Christ , to qualifie him for his Office , 't is requisite to consider that the office of Mediator hath three charges annext to it ; the Priestly , which respects God ; the Prophetical and Kingly , which regards Men. These have a respect to the ●●ils which oppress faln Man : And they are Guilt ▪ Ignorance , Sin and Death . Man was capitally guilty of the breach of Gods Law , and under the tyranny of his Lusts , and in the issue liable to Death . The Redeemer is made to him Wisdom , Righteousness , Sanctification and Redemption . These Benefits are dispens'd by Him in his threefold Office ; As a Priest he exipates Sin , as a Prophet he instructs the Church , as a King he regulates the lives of his Subjects , delivers them from their Enemies , and makes them happy . Now the Divine and Humane Nature are requisite for the performance of all these . For nothing is effectual to an end , but what is proportionable and commensurate thereunto , and to proportion excesses as well as defects are opposite . This will appear by taking a distinct view of the several Offices of our Mediator . 1. The Priestly Office hath two parts . 1. To make expiation for Sin. 2. Intercession for Sinners . Now for the making expiation of Sin , there was a necessary concurrence of the two Natures in our Redeemer . He must be Man ; for the Deity was not capable of those Submissions and Sufferings which were requisite to expiate Sin. And he must be Man , that the sinning nature might suffer , and thereby acquire a title to the Satisfaction that is made . The m●ritorious imputation of Christs Sufferings to Man is grounded on the union between them , which is as well natural in his partaking of Flesh and Blood , as moral in the consent of their Wills. As the Apostle observes , That he who sanctifies , and they that are sanctified are all one ; So he that suffers , and they for whom he suffers must have communion in the same nature . For this reason , God having resolved never to dispense Mercy to the fallen Angels , the Redeemer did not assume the Angelical nature , but the seed of Abraham . And as the Humane Nature was necessary to qualifie him for Sufferings , and to make them suitable , so the Divine was to make them sufficient . The lower nature consider'd in it self , could make no satisfaction : The Dignity of the Divine Person makes a temporal punishment to be of an infinite value in God's account . The humane Nature was the Sacrifice , the divine the Priest to render it acceptable . He had sunk under the weight of wrath , if the Deity had not been personally present to support him . Briefly , To perform the first part of his Office , he must suffer , yet be impassible ; Die , yet be immortal ; and undergo the wrath of God , to deliver Man from it . 2. To make Intercess●on for us , it was requisite that He should partake of both Natures , that he might have credit with God , and compassion to Man. The Son hath a prevailing interest in the Father , as he testifies , I know thou heardst me alwaies . A Priviledge which neither Abraham , Moses , nor any other who were the most favoured Saints enjoyed . And , as Man , he was fit for Passion and Compassion . The Humane nature is the proper subject of fe●ling pity , especially when it hath felt misery . God is capable of Love , not in strictness of Compassion . For Sympathy proceeds from an experimental sence of what one hath suffer'd , and the sight of the like affliction in others revives the affections which we●e felt in that state , and enclines to pity . The Apostle offers this to Believers as the ground of comfort , that He who took our nature and felt our griefs intercedes for us . For we have not an High-Priest that cannot be toucht with the feeling of our Infirmities , but was in all things tempted as we are , yet without Sin ; that with an humble confidence we may come to the Throne of Grace . He hath drunk deepest of the cup of Sorrows , that he may be an All●sufficient Comforter to those that mourn . He hath such tender Bowels we may trust him to sollicite our Salvation . In short , 'T is the great support of our Faith that we have access to the Father by the Son , and present all our requests by a Mediator , so worthy and so dear to Him , and by One who left the Joys of Heaven , that by enduring Affliction on Earth , his heart might be made tuneable to the hearts of the afflicted . Secondly , For the discharge of the Proph●tical Office , 't was necessary the Mediator should be God and Man. 1. He must be God , that he might deliver his Counsels with more authority and efficacy than any meer Creature could . He must be a Teacher sent from Heaven that reveals to us the Will of God concerning the way thither , and the certainty and excellency of that state . Now Christ is the original of all Wisdom , 't is not said the Word of the Lord came to Him , as to the Prophets ; He is the Fountain of all Sacred Knowledg . The Son came from the Bosom of the Father , the Seat of his Counsels and Compassions , to reveal those Secrets which were concealed from the Angels , in that Light which is inaccessible . And 't is God alone can teach the Heart , and convince the Conscience , so as to produce a saving Belief of the Heavenly Doctrine , and a delight in the discovery , and a resolution to follow it wherever it directs . 2. 'T was fit he should be Man , that he might be familiarly conversant with us , and conveigh the Counsels of God in such a way as Man could receive . All saving Truth comes from God , and it follows by just consequence , that the nearer he is to us the better we are like to be instructed . Now there are two things which render sinful man incapable of immediate converse with God. 1. The Infirmity of his Nature . 2. The Guilt that cleav●s to him . First , The Infirmity of Man's Nature cannot endure the Glory of God's appearance . When the Law was delivered on Mount Sinai , the Israelites were under great terrors at the Sights and Prodigies which accompanied the Divine Presence , and they desired that God would speak to them no more in his Majesty and Greatness , lest they should die . There is such a disproportion between our meaness and his excellencies , that Daniel , though a Favourite of Heaven , yet his Comliness was turn'd into corruption at the sight of a Vision . And the beloved Disciple fell down as dead at the appearance of Christ in his Glory . When the Eye gazes on the Sun , 't is more tormented with the brightness than pleased with the beauty of it ; But when the beams are transmitted through a coloured medium , they are more temperate and sweetned to the sight . The Eternal Word is cloathed with a robe of Light , which the more bright it is , the less visible it renders him to mortal eyes ; but the incarnate Word is eclipsed and allayed by a vail of flesh , and so made accessible to us . God out of a tender respect to our frailty and fears , promised to raise up a Prophet cloathed in our nature , that we might comfortably and quietly receive his Instructions . 2. Guilt makes us fearful of his Presence . The approach of God awakens the Conscience , which is his spy in our bosoms , and causes a dreadful apparition of Sin in its view . When one beam of Christs Divinity broke forth in the miraculous draught of fishes ; Peter cries out , Depart from me , for I am a sinful man , O Lord. Holiness arm'd with terrors strikes a Sinner into consternation . Now when the Mind is shaken with a storm of fear , it cannot calmly attend to the counsels of Wisdom . But the Son of God appearing in our Nature , to expiate Sin and appease Divine Justice , we are encouraged to draw near to him , and sit at his feet , to hear the words of eternal Life . Thus God complied with our necessity , that with a freer dispensation we might receive the counsels of our Saviour . 3. He is qualified for his Kingly Office , by the Union of the two Natures in him . He must be God to conquer Satan , and convert the World. As eminent an act of Power was necessary to redeem , as to create . For although the Supreme Judge was to be satisfied by humble Sufferings , yet Satan who usurpt the Right of God , ( for Man had no power to alienate himself ) was to be subdued : having no just title , he was to be cast out by power . And no less than the Divine Power could accomplish our victorious rescue from him . In his love he pitied us , and his holy Arm got him the victory . He is the Author of eternal Salvation , which no inferiour agent could ever accomplish . 'T is God alone can overcome Death , and him that had the power of Death , and bring us safely to Felicity . Besides , our King must be Man , that by the excellency of his Example , He might lead us in the way of Life . The most rational Method to reform the World is , not only to enact Laws to be the Rule of vertuous Actions , but for Lawgivers to make Vertue honourable and imitable by their own practice . And to encourage us in the holy War against our enemies visible and invisible , 't was congruous that the Prince of our Salvation should take the Humane Nature , and submit to the inconveniences of our warfaring state . As Kings when they design a glorious Conquest ▪ go forth in Person , and willingly endure the hardships of a military condition , to animate their Armies . The Apostle tells us , that it became him , for whom are all things , and by whom are all things , in bringing many sons to Glory , to make the Captain of their Salvation perfect through Sufferings . God the great Designer of all things , foreseeing the Sufferings to which the Godly would be exposed in the World , ordained it as most convenient , that the Author of their Deliverance should by Sufferings obtain the Reward , that by his example he might strengthen and deliver those that suffer to the end . Again , the Son of God enter'd into our Family , and is not ashamed to call us brethren , to make his Scepter amiable to us . He exerciseth his Dominion with a natural and sensible touch of pity , he pardons our failings and puts a value on our sincere though mean Services , as an honour done to him . Briefly , In him there is a combination of Power and Love ; The Power of the Deity with the tenderness and clemency of the Humane Nature . He is the mighty God and Prince of peace . He is a King just and powerful against our enemies , but mild and gentle to his People . He is willing to remove from us all the evils we cannot endure , our Sins and Sorrows ; and able to convey to us all the Blessings we are capable to enjoy . In all his Glory He remembers that he is our Saviour . At the Day of Judgment , when He shall come with a train of mighty Angels , He will be as tender of Man , as when He suffered on the Cross. And from hence we may discover the excellency of God's contrivance in uniting the Divine and Humane Nature in our Redeemer , that He might have ability and affection to qualifie him for that great and blessed Work. Thirdly , The Divine Wisdome appears in the designation of the Person . For God resolving to save Man in a way that is honourable to his Justice , it was expedient a Person in the Blessed Trinity should be put into a state of subjection , to endure the punishment due to Sin ; But it was not convenient the Father should : For 1. He must then have been sent into the World , which is incongruous to the Relations that are between those glorious Persons . For as they subsist in a certain Order , so their Operations are according to the manner of their subsistence . The Father is from Himself , and the first motions in all things are ascribed to Him ; the Son is from the Father , and all his actions take their rise from him . The Son can do nothing of himself , but what he seeth the Father do . The effecting our Redemption is refer'd to the Fathers Will as the supreme cause : our Saviour , upon his entrance into the world to undertake that work , declares , I come to do thy will O God. Upon this account the Apostle addresses his thanks to the Father as the first Agent in our Salvation : which is not to lessen the glory of the Son and Spirit , but to signifie that in the accomplishment of it , their working follows their being . 2. It was not fit that the Father should be incarnate , for He must then have sustained the part of a Criminal , and appear'd in that quality before the Supreme Judg : But this was not consonant to the order among the Persons . For although they are of equal Majesty , being one God , yet the Father is the first Person , and to him it belongs most congruously to be the Guardian of the Laws and Rights of Heaven , to exact Satisfaction for offences , and to receive Intercessions for the Pardon of the Penitent . 3. Neither was it fit that the Third Person should undertake that work . For besides the Sacrifice for Propitiation , it was necessary the Divine Power should be exerted to enlighten the Minds , and encline the Wills of men to receive the Redeemer , that the Benefits of his Death might be applied to them . Now the Redeemer is consider'd as the Object , and the Holy Spirit as the Disposer of the faculty to receive it . And in the natural order of things , the object must exist before the operation of the faculty upon it . There must be Light before the Eye can see it . So in the disposition of the causes of our Salvation , the Redeemer must be ordain'd , and Salvation purchas'd before the Divine Power is put forth to enable the Soul to receive it , and accordingly 't is the Office of the Spirit , who is the Power of God , and by whom the Father and the Son execute all things , to render effectual the Redemtion procured by the Son : Briefly , The Mission of the Persons is according to their principle . The Father sends the Son to acquire Salvation for us ; the Son sends the Spirit to apply it . Thus there is no disturbing of their Sacred order ; more particularly in appointing the Son to assume the Humane Nature , and to restore lapsed Man , the Wisdom of God is evident ; For by that , 1. The Properties of the Sacred Persons are preserved intire : the same Title is appropriated to both Natures in our Redeemer . His state on Earth corresponds with his state in Heaven . He is the only Son from Eternity , and the first-born in time : and the Honour due to the eternal and divine , and to the temporal but supernatural Sonship , is attributed to Him. 2. To unite the glorious Titles of Creator and Redeemer in the same Person . The Father made the world by the Son. By this title he had an original propriety in Man , which could not be extinguisht : Though we had forfeited our Right in Him , He did not lose his Right in us . Our contract with Satan could not nullifie it . Now 't was consonant that the Son should be employed to recover his own , that the Creator in the begining should be the Redeemer in the fulness of time . 3. Who could more fitly restore us to Favour , and the Right of Children , than the only begotten , and only beloved Son , who is the singular and everlasting object of his Father's delight ? Our relation to God is an imitation and expression of Christs . He is a Son by nature , a Servant by condescention , we are Servants by Nature , and Sons by Grace and Favour . Our Adoption into the line of Heaven is by the purchase of his Blood. The Eternal Son took flesh , and was made under the Law , that we might receive the Adoption of sons . Who was more fit to repair the Image of God in Man , and to beautifie our Natures , that were defiled with Sin , than the Son who is the express Image of his Fathers person , and brighness and beauty it self ? Who can better communicate the Divine Counsels to us , than the Eternal Word ? 4. The Wisdom of God appears in making the Remedy to have a proportion to the cause of our Ruine ; that as we fell in Adam our Representative , so we are raised by Christ , who is made the Head of our Recovery . The Apostle makes the comparison between the first and second Adam . Therefore as by the offence of one Judgment came upon all to condemnation , even so by the righteousness of one , the free gift came upon all men to the justification of Life . For as by one Mans Disobedience many were made sinners , so by the obedience of one many shall be made righteous . They are consider'd as Causes having the same respect to the effects produced by them . The effects are Sin and Righteousness , Condemnation and Justification . As the Disobedience of the first Adam is meritoriously imputed to all his natural Posterity , and brings Death upon all ; so the Righteousness of the second is meritoriously imputed to all his spiritual Progeny , to obtain life for them . And as the carnal Adam by his Rebellion made forfeiture of our original Righteousness , and derives a corrupt nature to all that descend from him . So the spiritual hath by his Obedience purchased Divine Grace for us , that being the price without which so rich a treasure as Holiness could not be obtain'd . And from him there is a vital efficacy conveighed to renew his People . The same Spirit of Holiness which annointed our Redeemer , doth quicken all his race , that as They have born the Image of the earthly , they may bear the Image of the heavenly Adam . 5. The Divine Wisdom is visible in the manner whereby our Redemption is accomplisht ; that is , by the Humiliation of the Son of God. By this He did counterwork the Sin of Angels and Man. Pride is the poison of every Sin , for in every one , the Creature prefers his pleasure , and sets up his Will above Gods : but it was the special Sin of Adam . The Devil would have levell'd Heaven by an unpardonable usurpation ; he said , I will be like the Most High : and Man was infected with his breath , ( you shall be like God ) , and became sick of the same Disease . Now Christ that by the quality of the Remedy , he might cure our Disease in its source and cause , He applies to our pride an unspeakable humility . Man was guilty of the highest Robbery in affecting to be equal with God , and the Eternal Son who was in the form of God , who was equal to Him in Majesty and Authority , without Sacriledg or Usurpation , he emptied himself by assuming the Humane Nature in its servile state . The Word was made Flesh , the meanest part is specified , to signifie the greatness of his abasement . There is such an infinite distance between God and flesh , that the condescension is as admirable as the contrivance . So great was the malignity of our Pride , for the cure of which such a profound Humility was requisite . By this he destroyed the first work of the Devil . 6. The Wisdom of God appears in ordaining such contemptible , and in appearance opposite means , to accomplish such glorious effects . The Way is as wonderful as the Work. That Christ by dying on the Cross , a reputed Malefactor , should be made our eternal Righteousness , that descending to the grave , He should bring up the lost World to Life and Immortality , is so incredible to our narrow Understandings , that He saves us , and astonishes us at once . And in nothing 'tis more visible , That the Thoughts of God are as far above our thoughts , and his ways above our ways , as Heaven is above the Earth . 'T is a secret in Physick to compound the most noble Remedies of things destructive to Nature , and thereby make one Death victorious over another : But that Eternal Life should spring from Death , Glory from Ignominy , Blessedness from a Curse , is so repugnant to Humane Sense , that to render the belief of it easie , 't was foretold by many Prophesies , that when it came to pass , it might be lookt on as the effect of God's eternal Counsel . The Apostle tels us that Christ crucified was to the Jews a stumbling block , and to the Gentiles foolishness . The grand Sophies of the world esteemed it absurd and unreasonable to believe , that He who was exposed to Sufferings could save others , but those who are Called discover that the Doctrine of Salvation by the Cross of Christ , which the world counted folly , is the great Wisdome of God , and most convenient for his end . A double reason is given of this method . 1. Because the Heathen world did not find and own God in the way of Nature . For after That in the Wisdome of God the World by Wisdome knew not God , it pleased God by the foolishness of preaching to save them that believe . The frame of the World is called the Wisdom of God ; the name of the Cause is given to the Effect , in regard the Divine Wisdom is so clearly discovered there , as if it had taken a visible form , and had presented it self to the view of Men. But those who professed themselves wise , did not acknowledg the Creator : For some conceited the World to be eternal , others that it was the product of chance , and became guilty of the most absolute contradiction to Reason . For who can believe that one who is blind from his birth , and by consequence perfectly ignorant of all Colours , and of the Art of Painting , should take a bundle of Pencils into his Hand , and dipping them in Colours mixt and corrupted , paint a great Battel with that perfection in the design , propriety in the colours , distinction in the habits and countenances , as if it were not represented but present to the Spectators . Who ever saw a Temple , or Pallace , or any regular Building , spring from the stony bowels of a Mountain ? Yet some famous Philosophers became thus vain in their imaginations , fancying that the World proceeded from the casual concourse of Atomes . And the rest of them neglected to know God so far as they might , and to honour him so far as they knew . They debased the Deity by unworthy conceptions of his Nature , and by performing such acts of Worship , as were not fit for a rational Spirit to offer , nor for the pure Majesty of Heaven to receive . Besides , they ascribed his Name , Attributes and Honour to Creatures ; not only the Lights of Heaven , and the secret Powers which they supposed did govern them , not only Kings , and Great Men , who were by their Authority raised above others , but the most despicable things in nature , Beasts and Birds were the objects of their Adoration . They changed the Glory of the uncorruptible God , into an image made like to a corruptible man , and to birds , and four-footed beasts , and creeping things . A Sin so foul , that it betrayed them to brutish Blindness , and to the most infamous Lusts , natural and unnatural . Now since the most clear and open discovery of Gods Wisdom was ineffectual to reclaim the World , He was pleased to change his method . They neglected Him appearing in his Majesty , and he now comes cloathed with Infirmities : And since by natural light they would not see God the Creator , He is imperceptible to the light of Nature as Redeemer : The discovery of Him depends on revelation . The Wisdom of God in making the World is evident to every Eye , but in the Gospel 't is Wisdome in a Mystery . The Deity was conspicuous in the Creation , but conceal'd under a vail of Flesh when he wrought our Redemption . He was more easily discoverd when invisible , than when visible : He created the World by Power , but restor'd it by Sufferings . 2. That the Honour of all might solely redound to him ; God hath chosen the foolish things of the World to confound the wise ; and the weak things of the World to confound the things that are mighty , and base things of the World , and things which are despised God hath chosen ; yea , and things that are not , to bring to nought things that are , that no flesh should glory in his presence . Thus Moses , the Redeemer of Israel , was an Infant exposed to the mercy of the Waters , drawn forth from an Ark of Bul-rushes , and not employed whilst he lived in the splendour of the Court , but when Banisht as a Criminal , and depriv'd of all power . And our Redeemer took not on him the Nature of Angels , equal to Satan in power , but took part of flesh and blood , the more signally to triumph over that proud Spirit in the Humane Nature which was inferiour to his , and had been vanquisht by him in Paradise . Therefore he did not immediately exercise Omnipotent power to destroy him , but manag'd our weakness and infirmity to foil the roaring Lyon. He did not enter into the Combat in the glory of his Deity , but disguis'd under the Humane Nature , which was subject to Mortality . And thus the Devil is overcome in the same manner as he first got the Victory : for as the whole race of Man was Captivated by him in Adam their Representative , so Believers are victorious over him as the Tempter and Tormentor , by the Conquest that Christ their Representative obtain'd in the Wilderness , and on the Cross. And as our ruine was effected by the subtilty of Satan , so our recovery is wrought by the wisdom of God ; who takes the wise in their own craftiness . The Devil excited Judas by avarice , the Jews by malice , and Pilate from reason of State , to accomplish the death of Christ , and he then seemed to be Victorious ; now what was more honourable to the Prince of our Salvation , than the turning the Enemies point upon his own breast , and by dying to overcome him that had the power of Death . This was signified in the first promise of the Gospel , where the Salvation of Man is inclos'd in the curse of the Serpent , that is the Devil cloathed with that figure , It shall bruise thy Head , and thou shalt bruise his Heel . That is , The Son of God should by Suffering in our Flesh , overcome the Enemy of Mankind , and rescue innumerable Captives from his Tyranny : Here the Events are most contrary to the probability of their Cause . And what is more worthy of God , than to obtain his ends in such a manner , as the Glory of all may be in solidum ascribed to Him. 7. The Divine Wisdom appears in laying the design of the Gospel in such a manner , as to provide for the comfort , and promote the holiness of Man. This is Gods signature upon all heavenly Doctrines , which distinguishes them from carnal Inventions , they have a direct tendency to promote his Glory , and the real benefit of the rational Creature : Thus the way of Salvation by Jesus Christ , is most fit as to reconcile God to Man by securing his Honour , so to reconcile Man to God by encouraging his Hope . 'Till this be effected , he can never be happy in communion with God : For that is nothing else but the reciprocal exercise of Love between God and the Soul. Now nothing can represent God as amiable to a guilty Creature , but his inclination to Pardon . Whilst there are apprehensions of inexorable Severity , there will be hard thoughts burning in the Breast against God : Till the Soul is released from terrors it can never truly love him . To extinguish our Hatred , He must conquer our Fears , and this He hath done by giving us the most undoubted and convincing Evidence of his Affections . 1. By contracting the most intimate alliance with Mankind . In this God is not only lovely , but Love ; and his Love is not only visible to our Understandings , but to our Senses : The Divine Nature in Christ is joyned to the Humane , in an union that is not typical or temporary , but real and permanent . The Word was made Flesh. And in him dwells the Fulness of the Godhead bodily . Now as Love is an Affection of Union , so the strictest union is an Evidence of the greatest Love. The Son of God took the Seed of Abraham , the original element of our Nature , that our interest in Him might be more clear and certain . He stoopt from the height of his Glory to our low embraces , that we might with more confidence lay hold on his Mercy . 2. By providing compleat Satisfaction to offended Justice . The guilty convinced Creature is restless , and inquisitive after a way to escape the wrath to come . For being under the apprehension that God is an incensed Judg , 't is very sensible of the greatness and nearness of the danger , there being nothing between it and eternal Torments , but a thin vail of flesh . Now God hath prepared such a Satisfaction , as exceeds the guilt of Sin : that is a temporary act , but of infinite evil being committed against an infinite object ; the Death of Christ was a temporary Passion , but of infinite value in respect of the subject ; the honour of the Law is fully repaired , so that God is justly merciful , and dispenses Pardon to the glory of his Righteousness . He hath set forth his Son to be a Propitiation through Faith in his Blood , to declare his Righteousness , that he might be just , and the justifier of him who believes in Jesus . And what stronger Security can be given , that God is ready to pardon Man , upon his accepting the termes of the Gospel , than the giving his Son to be our Atonement ? If the Stream swell so high as to overflow the Banks , will it stop in a descending Valley ? Hath He with so dear an expence satisfied his Justice , and will he deny his Mercy to relenting and returning Sinners ? This Argument is powerful enough to overcome the most obstinate Infidelity . 3. By the unspeakable Gift of his Son , he assures our hopes of Heaven , which is a Reward so great and glorious , that our guilty Hearts are apt to suspect we shall never enjoy it . We are secure of his Faithfulness , having his infallible Promise ; and of his Goodness , having such a Pledg in our hands . As the Apostle argues , If he hath given us his Son , will he not with him give us all things ? Will He give us the Tree of Life , and not permit us to eat of the Fruit of it ? Is it conceivable that having laid the Foundation of our Happiness in the Death of his Son , an act to which his tender Affection seem'd so repugnant , that He will not perform the rest , which He can do by the meer signification of his Will ? 'T is an excellent encouragement St. Austin propounds from hence ; S●●urus esto accepturum te vitam ipsius , qui pignus habes mortis ipsius , &c. Be assured thou shalt partake of his Life , who hast the Pledg of it in his Death . He hath performed more than He promised . 'T is more incredible that the Eternal should die , than that a mortal Creature should live for ever . In short , Since no mortal Eye can discover the Heavenly Glory , to convince us of the reality of the invisible state , and to support our departing Souls in their passage through the dark and terrible Valley , our Saviour rose from the Grave , ascended in our Nature to Heaven , and is the model of our Happiness : He is at the right Hand of God to dispense Life and Immortality to all that believe on Him. And what can be more comfortable to us , than the assurance of that Blessedness , which as it eclipses all the glory of the World , so it makes Death it self desirable in order to the enjoyment of it . 2. As the Comfort , so the Holiness of Man is most promoted in this way of our Redemption . Suppose we had been recovered upon easier terms , the evil of Sin would have been lessen'd in our esteem . We are apt to judg of the danger of a Disease from the difficulty of its Cure. Hunger is reputed a small trouble , ( although if it be not satisfied 't will prove deadly ) because a small price will procure what may remove it . And the Mercy that saves us , had not appeared so great . He that falls into a Pit , and is drawn forth by an easie pull of the Hand , doth not think himself greatly obliged to the person that helpt him , though if he had remained there he must have perish'd . But when the Son of God hath suffered for us , more than ever one Friend suffered for another , or a Father for a Son , or than the strength and patience of an Angel could endure ; Who would not be struck with horrour at the thoughts of that Poison which required such a dreadful Cure ? And the benefit we receive in so costly a way , is justly magnified by us . Now what is more apt to inflame our love to God , than the admirable expression of his Love to us , in that with the most precious Blood he ransom'd us from Hell ? How doth it endear Obedience , that God hath sacrificed his Son , to keep us from acts of hostility . So that the Grace of the Gospel is so far from indulging Sin , that it gives the most deadly wound to it . Especially when the tenour of the new Covenant is , That the Condemned Creature , in order to receiving Pardon , and the Benefits that are purchased , must receive the Benefactor with the most intire consent for his Prince and Saviour . The Law of Faith requires us to submit to his Scepter , as well as to depend upon his Sacrifice . The Gospel is a conditional Act of Oblivion , that none may venture to sin upon confidence of Pardon . And since the occasion of the Fall was from a conceit that Man could better his estate by complying with the Tempter , and obtain a more desirable Happiness in the Creature , than in the Favour of God : his Recovery is by revealing to him wherein true Blessedness consists ; and giving him an assurance that he may obtain it . For Man will never subject himself to God as his Highest Lord , till he looks on him as his last End , and Soveraign Good. Now the Gospel offers to us the most effectual means , to convince Man of the folly of his choice , in making the Creature his Happiness . For the Son of God who was Heir of all things when He came into the world , was in the perpetual exercise of Self-denial . He lived a despised Life , and died an ignominious Death , to discover to us , That as the miseries of this Life can't make us miserable , so the good things of it can't make us happy . Besides , how is it possible that the wretched enjoyment of this World , should be the Blessedness for which He spent his Sweat , his Tears , his Blood. The rich price he laid down doth most powerfully convince us , That our Felicity is infinitely more valuable than all earthly things , and can be no less than the fruition of God himself . Thus the Divine Wisdom hath so ordered the way of our Salvation , that as Mercy and Justice in God , so Holiness and Comfort may be perfectly united in the reasonable Creature . CHAP. VI. Practical Inferences . A superlative degree of Praise and Thankfulness due to God for the revelation of the Gospel . 'T is not discovered by the Creation . 'T is above the reach of Natural Reason . The Heathen World is intirely ignorant of it . 'T is pure Grace that distinguishes one Nation from another , in sending the Gospel . Evangelical Knowledg deserves our most serious study . The Gospel exceeds all contemplative and practick Sciences . Contemplative in the greatness of its object , and the certainty of its principle . Practick in the excellency of its End , and the efficacy of the Means . 1. WHat a Superlative degree of Praise and Thankfulness is due to God , for revealing his eternal and compassionate Counsel in order to our Salvation . The Fall of Man was so wounding and deadly , that only an Infinite Understanding could find out the means for his Recovery . And if that Mercy which mov'd the Lord to ordain the Remedy , had not discover'd it , a thick cloud of Despair had cover'd Mankind , being for ever unable to conceive the way of our Redemption . 'T is a Mystery which eye hath not seen , nor ear heard , nor ●ath entred into the heart of man to conceive . All Humane Knowledg is acquir'd by two sorts of Faculties ; the external and internal . Of the first , Sight and Hearing are the most spiritual , and convey the knowledge of the most worthy objects . They are the Senses of Discipline , the other three or immerst in matter , and are incapable to make such clear discoveries . Besides those impressions that are made on the senses , we may form some Ideas in the imagination ; upon which the mind reflecting may argue and discourse : Thus far the light and vigour of the understanding can only go . So that the Apostle declares that the whole plot of the Gospel was without the compass of our most searching faculties : this will be evident by considering , 1. There was no discovery of it in the Creation : the Voice of the Heavens instruct us concerning the being of God , but not in the secrets of his Will. The oeconomy of Mans Redemption is the merciful design of God , which hath no connection with the existence of the creatures , but depends only upon his good pleasure . 'T is as impossible to read the Divine Decrees in the Volume of the World , as for the eye to discover a sound , which hath neither Figure , Colour , nor visible motion . Besides , the Glorious Nature of God in three Persons , which is the foundation of this Mysterious Mercy , is not made known by the visible frame of the Universe . 'T is true in all External Works the three Persons are equally concerned : being of one Essence , they are of one Efficacy , and the Essential perfections of the Deity as they concur , so they are evident in the production of all things . The first motive is Goodness , that which orders and directs is Wisdom : that which executes is Power . And the several ranks of Creatures , according to their state , reflect an honour on their Author . Things endued with life , declare him to be the fountain of Life , and intellectual creatures represent him to be the Father of Lights . But the personal being as Personal , operating nothing out of the Divine Nature , there is no resemblance in the World that expresses the Distinction , Propriety , and Singularity of the Persons , so as to discover them to the humane understanding . Those deeper Mysteries of the Deity are only made known by the Word of God. 2. 'T is above the strain and reach of natural Reason to attain to the knowledge of it . There are seminal sparks of the Law in the heart of Man , some common principles of Piety , Justice , and Charity , without which the World would soon disband , and fall into confusion ; but there is not the least presumption or conjecture of the contrivance of the Gospel . Though misery sharpens the mind , and makes it more ingenious to find out wayes of Deliverance , yet here Reason was utterly at a loss . How could it ever enter into the thoughts of the Israelites that by erecting a Brazen Serpent on a Pole , and looking towards it , the wounds made by the Fiery Serpents should be healed . And how could guilty Man find out a way to satisfie Infinite Justice by the Sufferings of a Mediator , and to heal the wounded spirit by believing on him . The most inquiring Reason , could never have thought of the Wonders of the Incarnation , that a Virgin should conceive , and a God be born , nor of the Death of the Prince of Life , and the Resurrection , and Ascension of the Lord of Glory . We may see how impossible it is for the natural understanding to discover the mystery of Redemption , when those that had the highest reputation for wisdom were ignorant of the Creation . The Philosophers were divided in nothing more , then in their account of the Worlds Original . Some imagin'd it to proceed from Water , others from Fire ; some from Order , others from Confusion ; some to be from Eternity , others in Time. If the Souls eye be so weakned as not to see that Eternal Power , which is so apparent in its effects , much less could it pierce into the Will , and free determinations of God , of which there is not the least intimation or shadow in the things that are made . This Wisdom comes from above and was hidden from Ages , and Generations . 'T is called the Mystery of Christ ; he is the Object , and Revealer of it . The Mystery of Faith , the discovery of which was by pure Revelation . The Mystery of his Will , an inviolable Secret till he was pleased to make it known . Were the humane understanding as clear as 't is corrupt , yet it cannot by the strength of discourse arrive to the knowledge of it . Supernatural Revelation was necessary to discover it to the Angels . The thoughts of Men are a secret , into which the Creator alone hath right to enter , it being his prerogative to search the heart . The Angels conjecture only , from the dispositions of Men , from outward circumstances , from the Images in the Fancy , and from material impressions on the Blood and Spirits , what are the thoughts of the Heart : and much less can they discover the Counsel of God himself . The Apostle tells us to Principalities and Powers in heavenly places , by the Church the manifold Wisdom of God is made known ▪ By the first coming of Christ , and the conversion of the World , the depths of the Divine Wisdom were opened , and there remains much undiscover'd , which his second coming shall gloriously make known . Before the first they understood not the foundation , til the second not the perfection of our recovery . Briefly , the Spirit that searches the mysterious Counsels of God , is the alone Intelligencer of Heaven , that reveals them to the world . And the more to incite us with sincere and humble Thankfulness to acknowledg this invaluable Mercy , it will be useful to reflect on the state of the Heathen world , who are intirely ignorant of this Mystery . The Apostle describes the case of the Gentiles in such terms as argue it to be extreamly dangerous , if not desperate . Their understandings were darkened , being alienated from the life of God , through the ignorance that is in them . They were without Christ , aliens from the Common-wealth of Israel , strangers from the Covenant of the Promise , without hope . They had no sense of their misery , no expectation , nor desire of Mercy . Not only the barbarous and savage , but the polisht and civiliz'd Nations are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being without the knowledg of the true God , and of a Saviour . Philosophy never made one Believer . And as the want of a Sovereign Remedy exposes a man that hath a mortal Disease to certain ruin ; so the single Ignorance of the Gospel leaves men in a state of Perdition . 'T is true , where the Faculties are not capable , or the Object is not revealed , God doth not impute the want of Knowledg as a crime . But Salvation is obtain'd only by the Covenant of Grace , which is founded in the Satisfaction of the Redeemer . And 't is by the knowledg of him that he justifies many ▪ God would have all men saved by coming to the knowledg of the Truth , that is the Doctrine of the Gospel , so called in respect of its excellency , being the most profitable that ever was reveal'd . The Infants of Believers are sav'd by special Priviledg , for the merits of Christ , without any apprehension of him . But others who are come to the use of Reason , and made partakers of Blessedness by the Knowledg of God in Christ. This is Life eternal , to know thee to be the only true God , and Jesus Christ , whom thou hast sent . The Sun quickens some creatures by its vital Influences , which are buried in the caves of the Earth , and never see the Light. But the Sun of Righteousness illuminates all whom he saves . What degree of Knowledg is necessary of the Dignity of his Person , and the Efficacy of his Mediation , I cannot determine ; But that the Heathens , who are absolutely strangers to the only means of our recovery , and do not believe on God reconciled in the Son of his Love , should partake of Saving Mercy ; I do not see any thing in the Gospel ( which is the revelation of God's Will concerning our Salvation ) upon which to build a rational Hope . Indeed if any Heathen were seriously penitent , God is so merciful , that He would rather dispatch an Angel from Heaven , saying , Deliver him from going down into the pit , I have found a ransome , or by some other extraordinary way instruct him in the necessary knowledg of our Saviour , than suffer him to perish to the prejudice of his Mercy . But Repentance as well as Forgiveness is purchased & dispenced alone by our Saviour . And that any received this benefit , who are intirely ignorant of the Benefactor we cannot tell . Now this should raise our esteem of the discriminating favour of God to us . What a flood of Errors and Miseries cover'd the Earth , when the Grace of God that brings Salvation first appeared . The Deluge was universal , and so was the Destruction . Those that were most renowned for Wisdom , the Philosophers of Greece , and the Orators of Rome , were swallowed up , only the Church of Christ is triumphant over the merciless waters . When Noah from the top of the Mountain saw the sad remains of that dreadful Inundation , what a lively sense of Joy possest his breast ? As Misery is heightened , so Happiness is set off by comparison : Not that there is any regular content to see the destruction of others ; but the sense of our own preservation from a common ruine , raises our joy to its highest elevation . The first work of Noah after his deliverance was to build an Altar on which to offer the Sacrifices of Thanksgiving to his Preserver . We should imitate his Example . How many Nations unknown to our world remain in the Darkness , and Shadow of Death , now the Day-spring from on High hath visited us . This special Favour calls for special Thankfulness . Were there any qualities in us to encline God to prefer us before others , it would lessen our esteem of the Benefit . But this distinguishing Mercy is one of those free Acts of God , for which there is no reason in the objects on which they are exercised . St. Austin calls it , Profundum Crucis . As the lowest part of the Cross is under ground unseen , but the upper part is exposed to sight : So the effects of Divine Predestination , the fruits of the Cross , are visible , but the Reasons are not within our view . When God divided the world , and chose Israel for his Heritage to receive the Promise of the Messiah , and left the rest in thick and disconsolate darkness , there was no apparent cause of this inequality ; for they all sprang from the same corrupt root , and equally deserv'd a final rejection ▪ There was no singular good in them , nor transcendent evil in others . The unaccountable Pleasure of God was the sole motive of the different Dispensation . Our Saviour breaks forth in an extasie of Joy , I thank thee , O Father , Lord of Heaven and Earth , that thou hast hid these things from the wise & prudent , and revealed them unto babes ; even so Father ▪ for so it seemed good in thy sight . 'T is the Prerogative of God to reveal the secrets of the Kingdom to whom he pleases . 'T is an act of pure Grace , putting a difference between one Nation and another , with the same liberty , as in the Creation of the same indigested matter He form'd the Earth , the dregs of the Universe , and the Sun and Stars the ornaments of the Heavens , and the glory of the visible World. How can we reflect on our Spiritual Obligations to Divine Grace without a rapture of Soul ? The corruption of Nature was universal , our Ignorance as perverse , and our Manners as profane as of other Nations , and we had been condemn'd to an eternal Night , if the Light of Life had not graciously shin'd upon us . This should warm our hearts in affectionate acknowledgments to God , Who hath made known to us the riches of the glory of this mystery amongst the Gentiles ; and with that revelation the concomitant power of the Spirit , to translate us from the kingdom of darkness into the Kingdom of his dear Son. If the Publication of the Law by the Ministry of Angels to the Israelites were such a Priviledg that 't is reckon'd their peculiar Treasure : He hath shewed his Statutes unto Israel ; He hath not dealt so with any Nation ; What is the revelation of the Gospel by the Son of God Himself ? For although the Law is obscured and defaced since the Fall , yet there are some ingrafted Notions of it in the humane Nature , but there is not the least suspition of the Gospel . The Law discovers our Misery , but the Gospel alone shews the way to be delivered from it . If an Advantage so great and so precious doth not touch our hearts ; and in possessing it with joy , we are not sensible of the engagements the Father of Mercies hath laid upon us , we shall be the ungratefullest wretches in the world . 2. This incomprehensible Mystery is worthy of our most serious thoughts and study , that we may arrive to a fuller knowledge of it . And to incite us , it will be fit to consider those excellencies , which will render it most desirable . Knowledge is a quality so eminent , that it truly enobles one Spirit above another . As Reason is the singular Ornament of the humane Nature , whereby it excels the Bruits , so in proportion Knowledge , which is the perfection of the Understanding , raises those who are possessors of it , above others that want it . The Testimony of Solomon confirms this , Then I saw that Wisdom excells Folly as far as Light excelleth Darkness . And according to the nature and quality of the Knowledge , such is the advantage it brings to us . Now the Doctrine of the Gospel excels the most noble Sciences , as well contemplative as practick : it excels the contemplative in the sublimity of the object , and in the certainty of its Principle . 1. In the sublimity and greatness of the Object : and it is no less then the highest design of the eternal Wisdom , the most glorious work of the great God. In the Creation his foot-steps appear , in our Redemption his Image : In the Law his Justice and Holiness , but in the Gospel all his Perfections shine forth in their brightest luster . The bare theory of this inriches the mind , and the contemplation of it affects the Soul , that is conversant about it , with the highest admiration and the most sincere and lasting delight . 1. It affects the Soul with the highest admiration . The strongest Spirits cannot comprehend its just greatness : the understanding sinks under the weight of Glory . The Apostle who had seen the light of Heaven , and had such knowledg as never any man before ; yet upon considering one part of the Divine Wisdom , breaks forth in astonishment , Oh the depth of the riches of the Wisdom and Knowledg of God! how unsearchable are his Decrees , and his waies past finding out ! 'T is fit when we have spent the strength of our minds in the consideration of this excelling object , and are at the end of our subtilty , to supply the defects of our Understandings with Admiration . As the Psalmist expresses himself , Lord , how wonderful are thy thoughts to us-ward ! The Angels adore this glorious Mystery with an humble Reverence . The admiration that is caused by it , is a principal delight of the Mind : 'T is true , the wonder that proceeds from Ignorance ( when the cause of some visible effect is not known ) is the imperfection and torment of the spirit , but that which ariseth from the knowledg of those things which are most above our conception and our hope , is the highest advancement of our Minds , and brings the greatest satisfaction to the Soul. Now the contrivance of our Redemption , was infinitely above the ●light of Reason , and our expectation . When the Lord turned the captivity of Sion , they were as in a dream : The way of accomplishing it was so incredible , that it seem'd rather the picture of Fancy , than a real Deliverance . And there is far greater reason that the rescuing of us from the Powers of Hell , and the restoring us to Liberty and Glory by Christ , should raise our wonder . The Gospel is called a marvellous Light , upon the account of the objects it discovers . But such a perverse judgment is in men , that they neglect those things which deserve the highest admiration , and spend their wonder on meaner things . Art is more admir'd than Nature : a counterfeit Eye of Christal , which hath neither sight nor motion , than the living Eye , the Sun of the little world , that directs the whole Man. And the effects of Nature are more admir'd , than the sublime and supernatural works of Grace . Yet these infinitely exceed the other . The World is the work of Gods hand , but the Gospel is his plot , and the chiefest of all his waies . What a combination of Wonders is there in the great Mystery of Godliness ? That He who fills Heaven and Earth should be confin'd to the Virgins Womb ; that Life should die , and being dead revive ; that Mercy should triumph without any disparagement to Justice : these are Miracles that transcend all that is done in Nature . And this appears by the judgment of God himself , who best knows the excellency of his own works . For whereas upon the finishing the first Creation , he ordain'd the Seventh Day , that reasonable Creatures might more solemnly ascribe to him the Glory of his Attributes , which are visible in the things that are made ; he hath upon the compleating our Redemtion , by the rising of Christ from the Dead , made the First-Day Sacred for his Service and Praise , there being the clearest illustration of his Perfections in that Blessed Work. God is more pleased in the contemplation of the new World , than of the old . The latter by its extraordinary Magnificence hath lessen'd the dignity of the former , as the greater Light obscures the less . Therefore the Sabbath is changed into the Lords-Day . And what a just reproach is it to Man that he should be inobservant and unaffected with this glorious Mercy , wherein he may alwaies find new cause of Admiration . O Lord , how great are thy Works ! and thy Thoughts how deep ! a brutish man knoweth not , neither doth a fool understand this . The admiring of any other thing in comparison of this Mystery , is the effect of Inconsideration , or Infidelity . 2. It produces the most sincere and lasting pleasure . As the taste is to meat , to allure us to feed for the support of our bodies ; that is delight to Knowledge , to excite the mind to seek after it . But it s vast capacity can never be satisfied with the knowledge of inferior things . The pleasure is more in the acquisition , than in the possession of it . For the mind is diverted in the search , but having attained to that knowledge which cannot fill the rational appetite , 't is disgusted with the fruits of its travel , and seeks some other object to relieve its langour . From hence it is , that variety is the spring of delight , and pleasure is the product of novelty . We find the pleasure of the first taste in learning something new , is alwayes most sensible . The most elegant compositions , and excellent discourses , which ravisht at the first reading , yet repeated often are nauseous and irksome . The exercise of the mind on an object fully known , is unprofitable , and therefore tedious : whereas by turning the thoughts on something else , it may acquire new knowledge . But the Apostle tells us that the Mystery of our Redemption contains all the Treasures of Wisdom and Knowledge , to intimate their excellence , and abundance : the unsearchable riches of Grace are laid up in it . There is infinite variety and perpetual matter for the inquiry of the most excellent understanding : no created reason is able to reach its height or sound its depths : by the continual study , and increase in the knowledge of it , the mind enjoys a persevering pleasure , that far exceeds the short vehemence of sensual delights . 2. It excels other Sciences in the certainty of its Principle ; which is divine Revelation . Humane Sciences are built upon uncertain maximes , which being admitted with precipitation , and not confirm'd by sufficient Experiments , the Mind can never fully acquiesce in them . Those Doctrines which were esteemed in one Age , the vanity of them is discovered in another . Modern Philosophy discards the Antient. But the Doctrine of Salvation is the Word of Truth , its original is from Heaven , it bears the characters and marks of its Divine descent . 'T is confirmed by the Demonstration of the Spirit , and of Power . 'T is alwaies the same , unchangeable as God the Author , and Christ the Object of it , who is the same yesterday , to day , and for ever . And the knowledg which the sincere and enlightned Mind hath of it , is not uncertain opinion , but a clear , solid and firm apprehension . 'T is a Contemplation of the Glory of God with open face . This appears by the effects it produces in those that have received the true tincture of it in their Souls , they despise all things which carnal Men admire , in comparison of this inestimable Treasure . 2. The Doctrine of the Gospel exceeds all practic Sciences in the excellency of its end , and the efficacy of the means to obtain it . The end of it is , The Supreme Happiness of Man : the restoring of him to the Innocence and Excellency of his first state . And the means are appointed by infinite Wisdom , so that the most insuperable obstacles are removed : and these are the Justice of God that condemns the guilty , and that strong and obstinate aversion which is in corrupted man from true Felicity . Here is a Mediator reveal'd , who is able to save to the uttermost : who hath quencht the Wrath of God by the Blood of his Divine Sacrifice : who hath expiated Sin by the value of his Death , and purifies the Soul by the vertue of his Life , that it may consent to its own Salvation . No less than a Divine Power could perform this work . From hence the superlative excellency of Evangelical Knowledg doth arise : all other Knowledg is unprofitable without it , and that alone can make us perfectly blessed ; This is Life eternal , to know thee , and Jesus Christ whom thou hast sent . I will briefly consider how ineffectual all other Knowledge is , whether Natural , Political , or Moral , to recover us from our Misery . The most exact insight into Natural things leaves the Mind blind and poor , ignorant of Happiness , and the way to it . Solomon who had an extraordinary measure of Natural Knowledg , and was able to set a just price upon it , tels us that the increase of knowledg was attended with proportionable degrees of sorrow . For the more a man knows , the more he discerns the insufficiency of that knowledg to supply his defects , and satisfie his desires . He was therefore weary of his Wisdom , as well as of his Folly. The Devils know more than the profoundest Philosophers , yet their Knowledge doth not alleviate their Torments . 'T is so far from directing how to escape misery , that it will more expose to it , by enlarging the Faculties , and making them more capable of Torment . 'T is the observation of St. Ambrose , that when God discovered the Creation of the World to Moses , He did not inform him of the greatness of the Heavens , the number of the Stars , their Aspects and Influences ; whether they derive their light from the Sun , or have it inherent in their own bodies ; from whence Eclipses are caused ; how the Rainbow is painted ; how the Winds fly in the Air , or the causes of the ebbing and flowing of the Sea ; but so much as might be a foundation of Faith and Obedience , and left the rest , Quasi marcescentis sapientiae vanitates , as the vanities of perishing wisdom . The most knowing Philosopher though encompast with these sparks , yet if ignorant of the Redeemer , shall lie down in sorrow for ever . And as natural , so political Knowledge in order to the governing of Kingdoms and States , hath no power to confer happiness upon man. It concerns not his main interest , 't is terminated within the compass of this short life , and provides not for Death , and Eternity . The Wisdom of the World is folly in a disguise , a specious Ignorance , which although it may secure the temporal state , yet it leaves us naked and exposed to Spiritual enemies which war against the Soul. And all the moral knowledg which is treasur'd up in the Books of the Heathens , is insufficient to restore man to his original integrity and felicity . Reason sees that Man is ignorant , and guilty , mortal , and miserable , that he is transported with vain passions , and tormented with accusations of Conscience , but it could not redress these evils . Corrupt Nature is like an imperfect Building that lies in rubbish , the imperfection is visible , but not the way how to finish it , for through ignorance of the first design , every one follows his own fancy , whereas when the Architect comes to finish his own project , it appears regular and beautiful . Thus the various directions of Philosophers to recover fallen Man out of his ruines , and to raise him to his first state , were vain . Some glimmerings they had , that the happiness of the reasonable nature consisted in its union with God , but in order to this , they propounded such means as were not only ineffectual , but opposit . Such is the pride and folly of carnal wisdom , that to bring God and Man together , it advances Man , and depresses God. The Stoicks ascribed to their Wiseman those prerogatives whereby he equall'd their Supreme God. They made him the architect of his own vertue and felicity , and to vie with Jupiter himself , to be one of his Peers . Others reduced the Gods to live like Men , and Men like Beasts , by placing happiness in sensual pleasures . Thus instead of curing , they fomented the hereditary , and principal Diseases of mankind , Pride , and Concupiscence , which at first caus'd the separation of man from God , and infinitely increas'd the distance between them . For what sins are more contrary to the Majesty and Purity of God than Pride , which robs him of his Excellency ; and carnal lust , which turns a man into a beast . Besides , all their inventions to expiate sin , to appease the Deity and make him favorable , to calme the Conscience , were frivolous and unprofitable . And their most generous principles , and accurate Precepts , were short of that purity and perfection werewith moral duties are to be perform'd to God and men . Briefly , they wasted their Candle in vain , in searching for the way to true happiness . But God who created Man for the enjoyment of himself , hath happily accomplisht his eternal Decree , by the work of our Redemption , wherein his own Glory is most visible . And the Gospel which reveals this to us , humbles whom it justifies , and comforts those that were condemned : it abases more then the Law , but without dispair , and advances more then Nature could , but without presumption . The Mediator takes away the guilt of our old sins , and our inclination to new sins : we are not only pardoned but preferred , made Heirs of God , joynt-Heirs with Christ. For these reasons the Apostle sets so high a value upon the Heavenly Doctrine , that reveals a Saviour to the undone World. He desired to know nothing but Jesus Christ , and him Crucified . He despised all Pharisaical and Philosophical Learning in comparison of the Excellency of the Knowledge of Christ Jesus . Other knowledge swells the mind and increases the esteem of our selves , this gives us a sincere view of our state . It discovers our misery in its causes and the Almighty Mercy that saves us . Other knowledge inlightens the understanding , without changing the heart , but this inspires us with the love of God , with the hatred of sin , and makes us truly better . In seeking after other knowledge , the mind is perplext by endless inquiries : here 't is at rest , as the wavering Needle is fixt when turn'd to it s beloved Star. Ignorance of other things may be without any real damage to us ; for we may be directed by the skilful how to preserve Life and Estate . But this Knowledge is absolutely necessary to Justifie , Sanctifie , and Save us . All other knowledge is useless at the hour of death , then the richest stock of Learning is lost , the vessel being split wherein the treasure was laid ; but this Pearl of inestimable price , as 't is the ornament of our prosperity , so 't is the support of our adversity : A little ray of this is infinitely more desirable , then the light of all humane Sciences in their lustre and perfection . And what an amazing folly is it , that men who are possest with an earnest passion of knowing , should waste their time and strength in searching after these things , the knowledge of which can't remove those evils which oppress them , and be careless of the saving knowledge of the Gospel . Were there no other reason to diminish the esteem of earthly knowledge , but the difficulty of its acquisition , that error often surprises those who are searching after truth , this might check our intemperate pursuit of it . Sin hath not only shortned our understandings , but our lives , that we cannot arrive to the perfect discovery of inferior things . But suppose that one by his vast mind should comprehend all created things , from the Centre of the Earth to the Circumference of the Heavens , and were not savingly inlighten'd in the Mystery of our Redemption , with all his knowledge he would be a prey to Satan , and increase the triumphs of Hell. The Historian upbraids the Roman luxury , that with so much cost and hazzard they should send to foreign parts , for Trees that were beautiful but barren , and produc'd a shadow only without fruit . With greater reason we may wonder that men should with the expence of their precious hours purchase barren curiosities , which are unprofitable to their last end . How can a condemned Criminal , who is in suspence between Life and Death , attend to study the secrets of Nature and Art , when all his thoughts are taken up how to prevent the execution of the Sentence ? and 't is no less than a prodigy of madness , that men who have but a short and uncertain space allowed them to escape the wrath to come , should rack their brains in studying things impertinent to salvation , and neglect the Knowledg of a Redeemer . Especially when there is so clear a Revelation of him ? The righteousness of Faith doth not command us to ascend to the Heavens , or descend into the deep to make a discovery of it , but the Word is nigh us that discovers the certain way to a happy immortallity . Seneca a Philosopher , and a Courtier , valued his being in the world only upon this account , that he might contemplate the Starry Heaven . He only saw the visible beauty of the Firmament , but was ignorant of the Glory within it , and of the way that leads to it , yet to our shame he speaks , that the sight of it made him despise the Earth , and without the contemplation of the Celestial bodies , he esteem'd his continuance in the World not the life of a Man , but the toil of a Beast . But what transports had he been in , if he had been acquainted with the contrivance of our Redemption , the admirable order of its parts , and the beauty that results from the composition of the whole . But we that with open face may in the Glass of the Gospel behold the Glory of the Lord , turn away our eyes from it to vanity . Here the complaint is more just , Ad sapientiam quis accedit ? quis dignam judicat nisi quam in transitu noverit ? we content our selves with slight and transient glances , but do not seriously and fixedly consider this blessed design of God , upon which the beginning of our happiness in this , and the perfection of it in the next life is built . Let us provoke our selves by the example of the Angels who are not concern'd in this Redemption as man is , for they continued in their fidelity to their Creator , and were alwayes happy in his favour ; and where there is no alienation between parties , reconcilement is unnecessary ; yet they are Students with us in the same Book , and unite all their powers in the contemplation of this mystery : they are represented stooping to pry into these secrets , to signifie their delight in what they know , and their desire to advance in the knowledge of them . With what intention then should we study the Gospel , who are the Subject and end of it . CHAP. VII . The simple Speculation of the Gospel not sufficient without a real Belief , and Cordial Acceptance . The Reasons why the Jews and Gentiles conspir'd in the contempt of it . How just it is to resign up the Understanding to Revelation . God knows his own Nature and Will , and cannot deceive us . We must believe the things that are clearly revealed , though we do not understand the manner of their existence : Although they are attended with seeming contradictions . No Article of Faith is really repugnant to Reason . We must distinguish between things incomprehensible , and inconceivable . Between corrupt and right Reason . How Reason is subservient to Faith. Humility and Holiness qualifie for the belief of the Gospel-mysteries . A naked belief of Supernatural Truths is unprofitable for Salvation . An effectual Assent that prevails upon the Will , and renders the whole Man obsequious , is due to the quality of the Gospel-Revelation . THe simple Speculation of this glorious Mystery will be of no profit without a real belief of it , and a cordial acceptance of Salvation , upon the terms which the Divine Wisdom prescribes . The Gospel requires the Obedience of the Understanding , and of the Will ; unless it obtains a full possession of the Soul , there is no saving efficacy derived from it . And such is the sublimity and purity of the Object , that till Reason is sanctified , and subdued , it cannot sincerely entertain it . I will therefore distinctly consider the opposition which carnal Reason hath made against it , and shew how just it is , that the Humane Understanding should with reverence yield up it self to the Word of God , that reveals this great Mystery to us . The Apostle tells us , that Jews and Gentiles conspired in the contempt of the Gospel . Reason cannot hear without great astonishment , for the appearing contradiction between the terms , that God should be made Man , and the Eternal die . The Jews esteem'd it an intolerable Blasphemy , and without any Process of Law were ready to stone the Lord Jesus , That being a man , he should make himself equal with God. And they upbraided him in his Sufferings that he could not save himself . If he be the King of Israel , let him come down from the Cross , and we will believe on him . The Gentiles despised the Gospel as an absurd ill-contrived Fable . For what in appearance is more unbecoming God , and injurious to his Perfections , than to take the frail garment of Flesh , to be torn and trampled on . Their natural Knowledg of the Deity enclin'd them to think the Incarnation impossible . There is no resemblance of it in the whole compass of Nature . For natural Union supposes the parts incompleat , and capable of Perfection by their joyning together : But that a Being infinitly perfect should assume by personal Union a nature inferiour to it self , the Heathens lookt on it as a Fable forg'd according to the model of the fictions concerning Danae , and Antiope . And the Doctrine of our Saviours Death on the Cross they rejected as an impiety contumelious to God. They judged it inconsistent with the Majesty and Happiness of the Deity , to ascribe to Him that , which is the punishment of the most guilty and miserable . In the account of carnal Reason they thought more worthily of God by denying that of Him , which is only due to the worst of men . Celsus , who with as much Subtilty as Malice , urges all that with any appearance could be objected against our Saviour , principally insists on his Poverty and Sufferings , the Meanness and Misery of his condition in the world . 'T was fit , saith he , that the Son of God should appear as the Sun , which renders it self conspicuous by its own light : But the Gospel having declared the Word to be the Son of God , relates that he was a man of Sorrows , that had no power to defend himself , and was deserted by his Father and Followers , scourged with Rods , and shamefully executed . He could not reconcile so many things that seem'd utterly incompatible , as Sovereignty and Servitude , Innocence and Punishment , the lowest of humane Miseries , Death , with the highest of divine Honours , Adoration . Briefly , Nothing was more contrary to Flesh and Blood , than to believe that person to be the Redeemer of the World , who did not rescue himself from his Enemies , and to expect Immortality from him that was overcome by Death . Now the Causes of this Infidelity are , 1. The Darkness of the Mind , which is so corrupted by Original Pravity , that it cannot behold Heavenly Mysteries in their proper light , so as to acquiesce in the truth of them . The natural man receives not the things of the Spirit of God ; for they are foolishness to him ▪ and he cannot know them ; because they are spiritually discerned . There is no proportion between the Natural Understanding and Supernatural Truths . For although the rational Soul is a Spirit , as 't is distinguisht from corporeal Beings , yet till 't is purged from Errour , and vitious Affections , it can never discover the Divinity of things Spiritual , so as to embrace them with certainty and delight . As there must be a Spirit of Revelation to unvail the object , so of Wisdom to enlighten the eye , that it may be prepar'd for the reception of it . As Heaven is only seen by its own Light , So Christ is by his own Spirit . Divine Objects , and Faith that discerns them are , of the same original , and of the same quality . The natural Understanding , as the effects declare , is like the Funeral Lamps which by the Antients were put into Sepulchers , to guard the ashes of their dead Friends , which shine so long as they are kept close , a thick moist vapour feeding them , and repairing what was consum'd : but in opening the Sepulchres , and exposing them to the free air , they presently faint and expire . Thus natural Reason whilst conversant in things below , and watching with the dead , that is in the Phrase of the Antients , studying the Books of Men who have left the world , it discovers something , although 't is rather a Twilight than clear ; But when 't is brought from the narrow sphere of things sensible , to contemplate the immensity of things Spiritual and Supernatural , its light declines , and is turn'd into darkness . 2. The Pride of the Humane Understanding , which disdains to stoop to the height of these mysteries . 'T is observable , that those who most excell'd in Natural Wisdom , were the greatest despisers of Evangelical Truths . The proud Wits of the World chose rather to be Masters of their own , than Scholars to another . They made Reason their Supreme Rule , and Philosophy their highest Principle , and would not believe what they could not comprehend . They derided Christians as captives of a blind Belief , and their Faith as the effect of Folly ; and rejected Revelation , the only means to conveigh the knowledg of Divine Mysteries to them . Therefore the Apostle , by way of upbraiding , enquires , Where is the wise man ? Where is the Scribe ? Where is the Disputer of this world ? God hath made the wisdome of the world foolishness . As those who are really poor , and would appear rich in the Pomp of their Habits and Attendants , are made poorer by that expence ; so those who were destitute of true Wisdom and would appear wise in making Reason the Judg of Divine Revelation , and the last resolution of all things , by that false affectation of Wisdom , they became more foolish : By all their Disputes against the appearing absurdities of the Christian Religion , they were brought into a more learned Darkness . 3. The prejudices which arose from Sensual Lusts hindered the Belief of the Gospel . As the carnal Understanding rebels against the sublimity of its Doctrine , so the carnal Appetite against the purity of its Precepts . And according to the Dispositions of Men from whence they act , such light they desire to direct them in acting . The Gospel is a Mystery of Godliness , and those who are under the love of Sin , cherish an affected Ignorance , lest the Light should enflame Conscience , by representing to them the deadly guilt that cleaves to Sin , and thereby make it uneasie . This account our Saviour gives of the Infidelity of the world , That men love darkness rather than light , because their deeds are evil . And that this was the real cause , what ever was pretended , is clear , in that the Gentiles who opposed Christ , adored those impure Deities , whose infamous Lusts were acknowledged by them . And with what colour then could they reject our Redeemer because crucified ? As if Vice were not more incompatible with the Deity , than Sufferings . Now though Reason enslav'd by prejudice , and corrupted by Passion , despises the Gospel , yet when 't is enlightned by Faith , it discovers such a wise oeconomy in it , that were it not true , it would transcend the most noble created Mind to invent it : 'T is so much above our most excellent Thoughts , that no Humane Understanding would ever attempt to feign it , with confidence of persuading the world into a Belief of it . How is it possible that it should be contriv'd by natural Reason , since no man can believe it sincerely when 't is reveal'd , without a supernatural Faith. To confirm our Belief of these great and saving Mysteries , I will shew how just it is , that the Understanding should resign itself to Divine Revelation which hath made them known . In order to this , we must consider , 1. There are some Doctrines in the Gospel , the Understanding could not discover , but when they are reveal'd , it hath a clear apprehension of them upon a rational account , and sees the characters of Truth visibly stampt on their Forehead . As the Doctrine of Satisfaction to Divine Justice , that Pardon might be dispens'd to repenting Sinners . For our natural conception of God includes his infinite Purity and Justice ; And when the design of the Gospel is made known , whereby he hath provided abundantly for the honour of those Attributes , so that He doth the greatest Good without encouraging the least Evil , Reason acquiesces and acknowledges , this I sought , but could not find . Now although the primary Obligation to believe such Doctrines ariseth from Revelation , yet being ratified by Reason , they are embraced with more Clearness by the Mind . 2. There are some Doctrines , which as Reason by its light could not discover , so when they are made known , it cannot comprehend ; but they are by a clear and necessary connexion joyn'd with the other that Reason approves . As the Mystery of the Trinity , and the Incarnation of the Son of God , which are the Foundations of the whole work of our Redemption . The Nature of God is repugnant to Plurality , there can be but one Essence , and the nature of Satisfaction requires a distinction of Persons : for he that suffers as guilty , must be distinguish'd from the person of the Judg that exacts Satisfaction ; and no meer Creature is able by his obedient sufferings to repair the Honour of God , so that a Divine Person assuming the Nature of Man was alone capable to make that satisfaction , which the Gospel propounds and Reason consents to . Besides , 't is clear that the Doctrine of the Trinity , that is , of three glorious Relations in the Godhead , and of the Incarnation , are most firmly connected with all the parts of the Christian Religion , left in the Writings of the Apostles , which as they were confirmed by Miracles , the Divine Signatures of their certainty , so they contain such authentick marks of their Divinity , that right Reason cannot reject them . 3. Whereas there are three Principles by which we apprehend things , Sense , Reason and Faith , these lights have their different objects that must not be confounded . Sense is confin'd to things material , Reason considers things abstracted from matter , Faith regards the Mysteries revealed from Heaven : and these must not transgress their order . Sense is an incompetent judg of things about which Reason is only conversant . It can only make a report of those objects , which by their natural characters are exposed to it . And Reason can only discourse of things within its sphere ; Supernatural things which derive from Revelation , and are purely the objects of Faith , are not within its territories and jurisdiction . Those Superlative Mysteries exceed all our intellectual Abilities . 'T is true , the Understanding is a rational Faculty , and every act of it is really or in appearance grounded on Reason . But there is a wide difference between the proving a Doctrine by Reason , and the giving a reason why we believe the truth of it . For instance , we cannot prove the Trinity by natural Reason ; and the subtilty of the Schoolmen , who affect to give some reason of all things , is here more prejudicial than advantageous to the Truth : For he that pretends to maintain a point by Reason , and is unsuccessful , doth weaken the credit which the Authority of Revelation gives . And 't is considerable , that the Scripture in delivering supernatural truths , produce God's Authority as their only proof , without using any other way of arguing : But although we cannot demonstrate these Mysteries by Reason , yet we may give a rational account why we believe them . Is it not the highest Reason to believe the discovery that God hath made of Himself , and his Decrees ? For he perfectly knows his own Nature and Will ; and 't is impossible He should deceive us : This Natural Principle is the Foundation of Faith. When God speaks , it becomes Man to hear with Silence and Submission . His naked Word is as certain as a Demonstration . And is it not most reasonable to believe , that the Deity cannot be fully understood by us ? The Sun may more easily be included in a spark of Fire , than the infinite Perfections of God be comprehended by a finite Mind . The Angels who dwell so near the Fountain of Light , cover their faces in a holy Confusion , not being able to comprehend Him. How much less can Man in this earthly state , distant from God , and opprest with a burthen of Flesh. Now from hence it follows ; 1. That Ignorance of the manner how Divine Mysteries exist , is no sufficient Plea for Infidelity , when the Scripture reveals that they are . For Reason that is limited and restrain'd , cannot frame a Conception that is commensurate to the Essence and Power of God. This will appear more clearly by considering the Mysterious Excellencies of the Divine Nature , the certainty of which we believe , but the manner we cannot understand : As that his Essence and Attributes are the same , without the least shadow of composition , yet his Wisdom and Power are to our apprehensions distinct , and his Mercy and Justice in some manner opposite . That his Essence is intire in all places , yet not terminated in any . That He is above the Heavens , and beneath the Earth , yet hath no relation of high or low , distant or near . That He penetrates all substances , but is mixed with none . That he understands , yet receives no Idea's within Himself ; that He wills , yet hath no motion that carries Him out of Himself ; That in Him Time hath no Succession , that which is past is not gone , and that which is future , is not to come . That He loves without Passion , is angry without Disturbance , repents without Change. These Perfections are above the capacity of Reason fully to understand , yet essential to the Deity . Here we must exalt Faith , and abase Reason . Thus in the Mystery of the Incarnation , that two such distant Natures should compose one Person , without the confusion of Properties , Reason cannot reach unto , but 't is clearly reveal'd in the Word : Here therefore we must obey , not enquire . The Obedience of Faith is , to embrace an obscure Truth with a firm assent , upon the account of a Divine testimony . If Reason will not assent to Revelation , till it understands the manner of how Divine things are , it doth not obey it at all . The Understanding then sincerely submits , when 't is enclin'd by those motives , which demonstrate that such a Belief is due to the Authority of the Revealer , and to the quality of the Object . To believe only in proportion to our narrow conceptions , is to disparage the Divine Truth , and debase the Divine Power . We can't know what God can do , He is Omnipotent , though we are not omniscient : 'T is just we should humble our Ignorance to his Wisdome , And that every lofty imagination , and high thing that exalts itself against the knowledg of God should be cast down , and every thought captivated into the obedience of Christ. 'T is our wisdom to receive the great Mysteries of the Gospel in their simplicity : for in attempting to give an exact and curious explication of them , the Understanding as in an Hedg of Thorns , the more it strives , the more 't is wounded and intangled . Gods Ways are as far above ours , and his Thoughts above ours , as Heaven is above the Earth . To reject what we can't comprehend , is not only to sin against Faith , but against Reason , which acknowledges it self finite , and unable to search out the Almighty to perfection . 2. We are obliged to believe those Mysteries that are plainly delivered in Scripture , notwithstanding those seeming Contradictions wherewith they may be charged . In the objects of Sense , the contrariety of appearances doth not lessen the certainty of things . The Stars to our sight seem but glittering Sparks , yet they are immense Bodies . And 't is one thing to be assured of a Truth , another to answer all the difficulties that encounter it : A mean Understanding is capable of the first , the second is so difficult , that in clear things the profoundest Philosophers may not be able to untie all the intricate and knotty Objections which may be urged against them . 'T is sufficient the Belief of Supernatural Mysteries is built on the Veracity and Power of God , this makes them prudently credible . This resolves all doubts , and produces such a stability of spirit as nothing can shake . A sincere Believer is assured , That all opposition against Revealed Truths is fallacious , though he cannot discover the Fallacy . Now the transcendent Mysteries of the Christian Religion , the Trinity of Persons in the Divine Nature , the Incarnation of the Son of God , are clearly and expresly set down in the Word , and although subtile and obstinate Opponents have used many guilty Arts to dispirit and enervate those Texts of Scripture , in putting an inferiour sense upon them , and have rackt them with violence to make them speak according to their prejudices , yet all is in vain , the Evidence of Truth is victorious . A Heathen who considers not the Gospel as a Divine Revelation , but meerly as a Doctrine delivered in Writing , and judges of its sense by natural Light , will acknowledg that those things are delivered in it . And notwithstanding those who usurp a Sovereign Authority to themselves , to judg of Divine Mysteries according to their own apprehensions , deny them as meer Contradictions , yet they can never conclude them impossible : For no certain Argument can be alledged against the being of a thing , without a clear knowledg of its nature : Now although we may understand the nature of Man , we do not the Nature of God , the Oeconomy of the Persons , and his Power to unite himself to a Nature below Him. 'T is true no Article of Faith is really repugnant to Reason , for God is the Author of Natural , as well as of Supernatural Light , and He cannot contradict Himself : they are emanations from Him , and though different , yet not destructive of each other . But we must distinguish between those things that are above Reason and incomprehensible , and those things that are against Reason and utterly inconceivable : Some things are above Reason in regard of their transcendent excellency , or distance from us ; the Divine Essence , the Eternal Decrees , the Hypostatical Union are such high and glorious objects , that it is an impossible enterprise to comprehend them : the intellectual Eye is dazled with their overpowring Light. We can have but an imperfect knowledg of them : And there is no just cause of wonder that Supernatural Revelation should speak incomprehensible things of God. For He is a singular and admirable Being , infinitly above the ordinary course of Nature . The Maxims of Philosophy are not to be extended to Him. We must adore what we cannot fully understand : But those things are against Reason , and utterly inconceivable , that involve a contradiction , and have a natural repugnancy to our Understandings , which cannot conceive any thing that is formally impossible : And there is no such Doctrine in the Christian Religion . 2. We must distinguish between Reason corrupted , and right Reason . Since the Fall , the clearness of the Humane Understanding is lost , and the light that remains is eclipsed by the interposition of sensual lusts . The carnal Mind cannot out of Ignorance , and will not from Pride and other malignant habits receive things spiritual . And from hence ariseth many suspicions and doubts , ( concerning supernatural Verities ) the shadows of darkned Reason , and of dying Faith. If any Divine Mystery seems incredible , 't is from the corruption of our Reason , not from Reason it self , from its darkness , not its light . And as Reason is obliged to correct the Errors of Sense , when 't is deceived either by some vicious quality in the organ , or by the distance of the object , or by the falsness of the medium , that corrupts the image in conveying of it : So 't is the office of Faith to reform the judgment of Reason , when either from its own weakness , or the height of things Spiritual , 't is mistaken about them . For this end supernatural Revelation was given , not to extinguish Reason , but to redress it , and enrich it with the discovery of Heavenly things . Faith is called Wisdom and Knowledg : it doth not quench the vigour of the Faculty wherein 't is seated , but elevates it , and gives it a spiritual preception of those things that are most distant from its commerce . It doth not lead us through a mist to the inheritance of the Saints in light . Faith is a rational Light : For 1. It arises from the consideration of those Arguments which convince the Mind , that the Scripture is a Divine Revelation : I know , saith the Apostle , whom I have believed . And we are commanded Alwaies to be ready to give an account of the hope that is in us . Those that owe their Christianity meerly to the Felicity of their Birth , without a sight of that transcendent excellency in our Religion , which evidences that it came from Heaven , do not believe aright . As the Eye that is clouded with a Suffusion , so that all things appear yellow to it , when it judges things to be yellow that are so , its judgment is vitious : Because it proceeds not from the quality of the object , but from its own indisposition . So those that believe the Gospel upon a false Principle , because 't is the Religion of their Country , though in its self the word of Truth , yet they are not right Believers . 'T is not Judgment but Chance that enclines them to embrace it . The Turks upon the same reason are zealous votaries of Mahomet , as they are Disciples of Christ. 2. Faith makes use of Reason to consider what Doctrines are revealed in the Scripture , and to deduce those Consequences which have a clear connexion with supernatural Principles . Thus Reason is an excellent instrument to distinguish those things which are of a Divine Original , from what is spurious and counterfeit . For sometimes that is pretended to be a Mystery of Religion , which is only the fruit of Fancy , and that is defended by the sacred respect of Faith , that Reason ought not to violate , which is but a groundless imagination ; so that we remain in an Error , by the sole apprehensions of falling into one , as those that die for fear of Death . The Bereans are commended for their searching the Scriptures , whether the Doctrines they heard were consentaneous to them . But 't is a necessary Duty that Reason , how stiff soever , should fully comply with God , where it appears reasonable that He hath spoken . Briefly , The richest Ornament of the Creature is Humility , and the most excellent effect of it is , the sense of the weakness of our Understanding . This is the temper of Soul that prepares it for Faith : partly as it puts us on a serious consideration of those things which are reveal'd to us in the Word : Infidelity proceeds from the want of consideration , and nothing hinders that so much as Pride : Partly , as it stops all curious enquiries into those things which are unsearchable : and principally as it entitles to the Promise , God will instruct and give Grace to the humble . The knowledg of Heaven , as well as the Kingdom of Heaven is the inheritance of the poor in spirit . A greater progress is made in the knowledg and belief of these Mysteries by humble Prayer , than by the most anxious study . As at Court , an hour of Favour is worth a years attendance . Man cannot acquire so much as God can give . And as Humility , so Holiness prepares the Soul for the receiving of Supernatural Truths . The Understanding is clarified by the purification of the Heart . 'T is not the difficulty and obscurity of things reveal'd , that is the real cause of Infidelity , since men believe other things upon far less Evidence ; but 't is the prejudice of the lower Faculties that hinders them . When all Affections to sin are mortified , the Soul is in the best disposition to receive Divine Revelation . He that doth the will of God , shall know whether the Doctrine of the Gospel came from Heaven . The Spirit of God is the alone Instructer of the Spirit of Man in these Mysteries , so as to produce a Saving Belief of them . That Knowledg is more clear and satisfying , that we have by his Teaching , than by our own Learning . The Rational Mind may discern the Literal Sense of the Propositions in the Gospel , and may yield a naked assent to the truth of them ; but without supernatural irradiation by the Spirit of Life , there can be no transforming and saving Knowledg and Belief of them . And as the vast expansion of Air that is about us , doth not preserve Life , but that part which we breath in , so 't is not the compass of our Knowledg and Belief ( though it were equal to the whole revealed Will of God ) that is vital to the Soul , but that which is practised by us . The Apostle saith , Though he had the understanding of all Mysteries , and all Knowledg , and all Faith , yet if it were not joyned with Love , the Principle of Obedience , it were unprofitable . There is the same difference between the Speculative Knowledg of these Mysteries , and that which is Affectionate and Operative , as between the wearing of Pearls for Ornament , and the taking of them as a Cordial to revive the fainting spirits . In short , Such a Belief is required , as prevails upon the Will , and draws the Affections , and 〈◊〉 the whole Man obsequious to the Gospel . For 〈◊〉 a Faith is alone answerable to the quality of the Revelation . The Gospel is not a meer Narrative , but a Promise . Christ is not represented only as an innocent Person dying , but as the Son of God dying to deliver Men from Sin , and the effects of it . The fallen Angels may understand and believe it without any Affections , being unconcern●d in it : To them 't is a naked History , but to Men 't is a Promise , and cannot be rightly received , without the most ardent Affections . This is a faithful Saying , and worthy of all acceptation , That Jesus Christ came into the world to save Sinners . 'T is essentia●●● good , as true ; its Sweetness and Profit are equal to its Certainty : So that it commends it self to all our Faculties . There are severe and sad Truths , which are attended with fearful expectation , and the Mind is averse from receiving them : As the Law which like Lightning terrifies the Soul with its amazing Brightness ; and there are pleasant illusions which have no solid Foundation : And as Truth doth not delight the Mind , unless united to Goodness , such as is suitable to its Palate , so Goodness doth not affect the Will unless it be real . Now the Doctrine of the Gospel is as certain as the Law , and infinitly more comfortable than all the Inventions of Men. 'T is in the knowledg of it alone that the sensible and considering Soul enjoys perfect Satisfaction and the most composed Rest. 'T is evident that the Understanding doth not behold these Truths in their proper light , when the Will doth not embrace them . For the rational Appetite follows the last judgment of the Mind . When the Apostle had a powerful Conviction of The Excellency of the Knowledg of Christ , this made him so earnest to gain an interest in Him. For this reason , those who are only Christians in Title , Having a form of Godliness and denying the power of it , are in Scripture-language stiled Infidels : It being impossible that those who truly and heartily believe this great Mystery of Godliness , should remain ungodly . 'T is a strong and effectual Assent that descends from the Brain to the Heart and Life , that denominates us true Believers : So that when the Death of Christ is propounded as the cause of our Reconciliation with God , the wonder of the Mystery doth not make it incredible : when as the reason of the Morti●●●ation of our Lusts , the Pleasures of Sin do not disguise its horrour : When Salvation is offer'd upon our accepting of Christ for our Prince and Saviour , the Soul is ravisht with its Beauty , and chooses it for an everlasting portion . To conclude , The Doctrine of the Gospel clearly discovers its Divine Original : 'T is so reasonable in itself , and profitable to us , so sublime and elevated above Man , yet hath such an admirable agreement with Natural Truths , 't is so perfectly corresponding in all its parts ; that without affected Obstinacy no man can reject it . And if after the open revelation of it we are so stupid and wicked , as not to see its Superlative Excellency , and not to receive it with the Faith , Love , and Obedience which is due to it ; what contempt is this of that infinite Wisdom which contriv'd the astonishing way of our Salvation ? What a reproach to the Divine Understanding , as if it had been employed from Eternity about a matter of no moment , and that deserves not our serious Consideration and Acceptance ? The neglect of it will justly bring a more severe punishment than the Hell of the uninstructed Heathens , who are strangers to Supernatural Mysteries . CHAP. VIII . The Mercy of God is represented with peculiar advantages above the other Attributes . 'T is eminently glorified in our Redemption in respect of its freeness and greatness . The freeness of it amplified from the consideration of the original and object of it . God is perfectly happy in Himself , and needs not the Creature to preserve or heighten his felicity . The glorious reward conferred upon our Saviour doth not prejudice the freeness of his love to Man. There was no tie upon God to save Man. The Object of Mercy is Man in his lapsed state . 'T is illustrated by the consideration of what he is in himself . No motives of love are in him . He is a rebel impotent and obstinate . The freeness of mercy set forth by comparing him with the fallen Angels who are left in perfect irremediable misery . Their first state , fall , and punishment . The Reasons why the Wisdom of God made no provision for their recovery . ALthough all the Divine Attributes are equal as they are in God , ( for one Infinite cannot exceed another ) yet in their exercise and effects , they shine with a different glory . And Mercy is represented in Scripture with peculiar advantages above the rest . 'T is God's natural off-spring , he is stiled the Father of Mercies . 'T is his dear Attribute , that which he places next to himself , He is proclaim'd the Lord God Gracious and Merciful . 'T is his delight , Mercy pleases him . 'T is his Treasure , he is rich in Mercy . 'T is his triumphant Attribute , and the special matter of his Glory , Mercy rejoyces over Judgment . Now in the performance of our Redemption , Mercy is the predominant Attribute , that sets all the rest a working . The acts of his Wisdom , Justice , and Power were in order to the illustration of his Mercy . And if we duly consider that Glorious Work , we shall find in it all the ingredients of the most sovereign Mercy . In discoursing of it , I shall principally consider two things wherein this Attribute is eminently glorified , the Freeness , and the Greatness of it . The Freeness of this Mercy will appear by considering the original , and object of it . 1. The Original is God : and the notion of a Deity includes infinite perfections , so that it neeessarily follows that he hath no need of the creatures service to preserve or heighten his feli●ity . If thou be righteous , what givest thou him ? or what receiveth he of thine hand ? From Eternity he was without external honour , yet in that infinite duration he was perfectly joyful and happy . He is the fountain of his own blessedness , the Theatre of his own Glory , the Glass of his own Beauty . One drop encreases the Ocean , but to God a million of Worlds ●an add nothing . Every thing hath so much of Goodness as it derives from him . As there was no gain to him by the Creation , so there can be no loss by the annihilation of all things . The World proceeded from his Wisdom as the Idea and Exemplar , and from his Power as the efficient cause ; and it so proceeds from him , as to remain more perfectly in him . And as the possession of all things , and the obedience of Angels and Men is of no advantage to God , so the opposition of impenitent Rebels cannot lessen his Blessedness . If thou sinnest , what do●t thou against him ? or , if thy transgressions be multiplied , what dost thou unto him ? The Sun suffers no loss of its light by the darkness of the night , or an Eclipse , but the World lo●es its day : if intelligent Beings do not esteem him for his Greatness , and love him for his Goodness , 't is no injury to him , but their own infelicity . Were it for his interest , he could by one act of Power conquer the obstinacy of his fiercest Enemies . If he require subjection from his creatures , 't is not that he may be happy but liberal , that his Goodness may take its rise to reward them . Now this is the special commendation of Divine Love , it doth not arise out of indigency as Created Love , but out of fulness and redundancy . Our Saviour tells us there is none good but God : not only in respect of the perfection of that Attribute , as it is in God in a transcendent manner , but as to the effects of his goodness , which are meerly for the benefit of the receiver . He is only rich in Mercy , to whom nothing is wanting , or profitable . The most liberal Monarch doth not always give , for he stands in need of his Subjects . And where there is an expectation of Service for the support of the giver , ●tis trafique and no gift . Humane affection is begotten , and nourisht by something without , but the Love of God is from within : the misery of the Creature is the occasion , but the reason of it is from himself . And how free was that Love , that caus'd the infinitely blessed God to do so much for our recovery , as if his felicity were imperfect without ours ! It doth not prejudice the freeness of redeeming Mercy , that Christ's personal Glory was the reward of his Sufferings . 1. 'T is true , that our Redeemer for the Joy that was set before him , endured the Cross , despising the shame , and is set down at the right hand of the throne of God : but he was not first drawn to the undertaking of that hard service by the interest of the reward . For if we consider him in his Divine Nature , he was the second Person in the Trinity , equal to the first , he possest all the Supreme Excellencies of the Deity , and by assuming our Nature the only gain he purchas'd to himself , was to be capable of loss for the accomplishing our Salvation . Such was the Grace of our Lord Jesus Christ , that being rich , yet for our sakes he became poor , that we through his poverty might be made rich . And although his humane Soul was encouraged by the Glorious recompence the Father promised , to make him King and Judge of the World ; yet his Love to Man was not kindled from that consideration , neither is it lessened by his obtaining of it . For immediately upon the union of the humane Nature to the Eternal Son , the Highest Honour was due to him . When the first-begotten was brought into the World , 't was said , Let all the Angels of God worship him . The Sovereign Power in Heaven and Earth was his inheritance , annext to the dignity of his Primogeniture : the Name above every name was a preferment due to his Person . He voluntarily renounc'd his right for a time , and appear'd in the form of a Servant upon our account , that by humbling himself he might accomplish our Salvation . He entred into Glory after a course of Sufferings , because the Oeconomy of our Redemption so requir'd , but his original title to it was by the personal union . To illustrate this by a lower instance : the Mother of Moses ▪ was call'd to be his Nurse by Pharaohs Daughter , with the promise of a reward , as if she had no relation to him : Now the pure love of a Mother , not the gain of a Nurse , was the motive that inclin'd her to nourish him with her Milk. Thus the Love of Christ was the primary active cause that made him liberal to us of his Blood : neither did the just expectation of the reward take off from it . The Sum is : the essence of Love consists in desiring the good of another without respect to our selves ; and Love is so much the more free , as the benefit we give to another , is less profitable , or more damageable to us . Now among Men 't is impossible that to a vertuous benefactour there should not redound a double Benefit . 1. From the Eternal Reward which God hath promised . And , 2. From the Internal Beauty of an honest action , which the Philosopher affirms , doth exceed any loss that can befal us . For if one dyes for his Friend , yet he loves himself most , for he would not chuse to be less vertuous than his Friend , and by dying for him he excels him in Vertue , which is more valuable than Life it self . But to the Son of God no such advantage could accrue ; for being infinitely holy and happy in his Essence , there can be no addition to his Felicity or Vertues by any external emanation from him . His Love was for our profit , not his own . 2. The freeness of Gods Mercy is evident by considering there was no ●ye upon him to dispence it . Grace strictly taken differs from Love : for that may be a Debt , and without injustice not denied . There are inviolable obligations on Children to Love their Parents ; and duty lessens desert : the performance of it doth not so much deserve praise , as the neglect merits censure and reproof . But the Love of God to Man is a pure , free , and liberal Affection , no way due . The Grace of God , and the gift by Grace hath abounded unto many . The Creation was an effusion of goodness , much more Redemption . Thou art worthy , O Lord , to receive Glory , and Honour , and Power : for thou hast created all things , and for thy pleasure they are , and were created . 'T is Grace that gave being to the Angels , with all the prerogatives that adorn their Natures : 't is Grace confirm'd them in their original integrity . For God ows them nothing , and they are nothing to him . 'T was Grace that plac't Adam in Paradise , and made him as a visible God in the lower World. And if Grace alone dispensed benefits to innocent Creatures , much more to those who are obnoxious to justice : the first was free , but this is merciful . And this leads to the second consideration , which exalts redeeming Love. The object of it is Man in his lapsed state . In this respect it excels the goodness that prevented him at the beginning . In the Creation as there was no object to invite , so nothing repugnant to mans being and happiness : the dust of the Earth did not merit such an excellent condition as it received from the pure bounty of God , but there was no moral unworthiness ▪ But the Grace of the Gospel hath a different object , the wretched and unworthy , and it produces different operations , 't is healing and medicinal , ransoming and delivering , and hath a peculiar character among the Divine Attributes . 'T is goodness that crowns the Angels , but 't is Mercy , the Sanctuary of the guilty , and refuge of the miserable , that saves Man. The Scripture hath consecrated the name of Grace in a special manner , to signifie the most excellent and admirable favour of God in recovering us from our justly deserv'd misery . We are justified freely by his Grace : By Grace we are saved : Grace and Truth is come by Jesus Christ : 't is the Grace of God that brings Salvation . And this is gloriously manifested towards Man in that , 1. considered in himself he is altogether unworthy of it . 2. As compared with the fallen Angels , who are left under perfect irremediable Misery . First , Man considered in himself is unworthy of the Favour of God. The usual Motives of Love are , 1. The Goodnels of things or persons . This is the proper allective of the Rational Appetite : There is such a ravishing Beauty in it , that it powerfully calls forth Affection . When there is an union of amiable qualities in a Person , every one finds an attractive . 2. A Conformity in Disposition hath a mighty force to beget Love. Resemblance is the common Principle of Union in Nature : Social Plants thrive best when near together : Sensitive Creatures associate with those of their kind . And Love which is an affectionate Union , and a voluntary Band , is best caused by a Similitude in inclinations . The Harmony of Tempers is the strongest and sweetest tye of Friendship . 3. Love is an innocent and powerful charm to produce Love : 't is of universal Virtue , and known by all the World. None are of such an unnatural Hardness , but they are softned and receive impression from it . Now there are none of these inducements to encline God to love Man. The first quality he was utterly destitute of : Nothing excellent or amiable was in him : Nothing but Deformity and Defilements . The Love of God makes us amiable , but did not find us so . Redemption is a free Favour ▪ not excited by the worth of him that receives it , but the grace of him that dispenses it ; Herein God commended his Love to us , that while we were Sinners Christ died for us . Our goodness was not the Motive of his Love , but his Love the original of our goodness . 2. There is a fixed Contrariety in the corrupted nature of Man to the Holy Nature and Will of God ; For which he is not only unworthy of his Love , but worthy of his wrath . We are opposite to Him in our Minds , Affections and Actions : A strong Antipathy is seated in all our Faculties . How unqualified were we for his Love ? There is infinite Holiness in Him , whereby He is eternally opposite to all Sin , yet He exprest infinite Love to Sinners in saving them from Misery . 3. There was not the least spark of Love in Man to God : notwithstanding his infinite Beauty and Bounty to us , yet we renewed acts of hostility against Him every day . And it was the worst kind of hostility arising from the hatred of God , and that for his Holiness his most amiable Perfection : yet then in his Love He pitied us . The same favour bestowed on an Enemy , is morally more valuable than given to a Friend . For 't is Love that puts a price on Benefits : and the more undeserved they are ▪ the more they are endeared by the Affection that gives them . Here is Love , not that we loved God , but that He loved us , and sent his Son to be a Propitiation for our Sins . We were Rebels against God , and at enmity with the Prince of Life , yet then He gave Himself for us . It will further appear that our Salvation comes from pure favour , if we consider Man not only as a rebellious enemy to God , but impotent and obstinate , without power to resist Justice , and without affection to desire Mercy . Sometimes the interest of a Prince may induce him to spare the guilty , he may be compell'd to pardon , whom he cannot punish . The multitude is the greatest Potentate . The Sons of Zerviah were too strong for David : and then 't is not pity , but policy to suspend the judgment . But our condition is described by the Apostle , that when we were sinners , and without strength , then Christ dyed for us . Man is a despicable Creature , so weak that he trembles at the appearance of a worm , and yet so wicked that he lifts up his head against Heaven . How unable is he to encounter with offended Omnipotence ? How easily can God destroy him , when by his sole Word he made him ? if he unclasps his hand that suports all things , they will presently relasp into their first confusion . The whole world of sinners was shut up , utterly unable to repel or avoid his displeasure : And what amazing Love is it to spare Rebels that were under his feet ? When a man finds his enemy , will he let him go well away ? but God when we were all at his Mercy spar'd and sav'd us . Besides , Rebels sometimes sollicit the favour of their Prince by their Acknowledgments , their Tears and Supplications , the testimonies of their Repentance : but Man persisted in his fierce enmity , and had the weapons of defiance in his hands against his Creator ; he trampled on his Laws and despised his Deity , yet then the Lord of Host became the God of peace . In short , there was nothing to call forth the Divine Compassion but our misery : The Breach began on Man's part , but Reconciliation on God's ▪ Mercy open'd his melting Eye , and prevented not only our desert , but our expectation , and desires . The design was laid from Eternity . God foresaw our sin , and our misery , and appointed a Saviour before the foundation of the World. 'T was the most early ▪ and pure Love to provide a ransom for us before we had a being ; therefore we could not be deserving , nor desirous of it ; and after we were made , we deserv●d nothing but Damnation . 2. The Grace of God eminently appears in Mans recovery , by comparing his state with that of the fallen Angels who are left under misery : this is a special circumstance that magnifies the favour ; and to make it more sensible to us , it will be convenient briefly to consider the first state of the Angels , their fall , and their punishment . God in creating the World , formed two natures capable of his Image and Favour , to glorifie and enjoy him , Angels , and Men ; and plac'd them in the principal parts of the universe , Heaven and Earth . The Angels were the eldest Off-spring of his Love , the purest productions of that supreme Light : Man in his best state was inferiour to them . A great number of them kept not their first state of integrity and felicity . Their sin is intimated in Scripture ; Ordain not a Novice , lest being lifted up with pride , he fall into the condemnation of the Devil : that is , lest he become guilty of that sin which brought a severe sentence on the Devil . The Prince of darkness was blinded with the lustre of his own excellencies , and attempted upon the Regalia of Heaven , affecting an independent state . He disavoued his Benefactor , inricht with his benefits . And in the same moment he with his companions in rebellion , were banished from Heaven . God spared not the Angels that sinned , but cast them down to Hell , and delivered them into Chains of Darkness to be reserv'd unto Judgment . Mercy did not interpose to avert or suspend their Judgment , but immediately they were expell'd from the Divine Pre●ence . A solemn triumph in Heaven followed : a voice came out of the Throne saying , Praise our God all ye his Servants : and there was a● it were the voice of mighty thundrings , saying , Hallelujah , for the Lord God Omnipotent reigns . They are now the most eminent examples of revenging wrath . Their present misery is insupportable , and they expect worse . When our Saviour cast some of them out of the possest persons , they cried out , Art thou come to torment us before our time ? Miserimum est timere cum s●eres nihil ; 't is the height of misery to have nothing to Hope , and something to Fear . Their guilt is attended with despair ; they are in everlasting Chains . He that carries the Keys of Hell and Death will never open their Priso● . If the sentence did admit a Revocation after a million of years , their torment would be nothing in comparison of what it is : for the longest measure of time bears no proportion to Eternity ; and hope would allay the sense of the present sufferings with the prospect of future ease . But their Judgment is irreversible ; they are under the blackness of darkness for ever . There is not the least glimps of hope to allay their sorrows , no Star-light to sweeten the horrours of their Eternal night . They are ser●i poenae , that can never be redeemed . It were a kind of pardon to them to be capable of Death : but God will never be so far reconciled , as to annihilate them . His Anger shall be accomplished , and his Fury rest upon them . Immortality , the priviledge of their nature , infinitly increases their torment : for when the Understanding by a strong and active apprehension , hath a terrible and unbounded prospect of the continuance of their Sufferings , that what is intolerable must be Eternal , this inexpressibly exasperates their Misery : There wants a word beyond Death to set it forth . This is the condition of the sinning Angels , and God might have dealt in as strict Justice with rebellious Man. 'T is true there are many Reasons may be assigned why the Wisdom of God made no provision for their Recovery . 1. It was most decent that the first Breach of the Divine Law should be punisht , to secure Obedience for the future . Prudent Lawgivers are severe against the first Transgressors , the Leaders in Disobedience : He that first presumed to break the Sabbath , was by God●s command put to Death . And Solomon the King of Peace , punisht the first attempt upon his Royalty with Death , though in the person of his Brother . 2. The Malignity of their Sin was in the highest degree : For such was the clearness of the Angelical Understanding , that there was nothing of Ignorance and Deceit to lessen the voluntariness of their Sin ; 't was no mistake , but Malice : They fell in the light of Heaven , and rendered themselves incapable of Mercy . As under the Law , those who sinned with a high hand ; that is , not out of Ignorance or Imbecillity to please their Passions , but knowingly and proudly despised the Command , their Presupmtion was inexpiable , no Sacrifice was appointed for it . And the Gospel , though the Declaration of Mercy , yet excepts those who sin the great Transgression against the Holy Ghost . Now of such a nature was the Sin of the Rebellious Angels , it being a contemptuous violation of Gods Majesty , and therefore unpardonable . Besides , they are wholly spiritual Beings , without any allay of flesh , and so fell to the utmost in evil , there being nothing to suspend the intireness of their Will : whereas the Humane Spirit is more slow by its union with the Body . And that which extremely aggravates their sin is , that it was committed in the state of perfect Happiness . They despised the full fruition of God : 't was therefore congruous to the Divine Wisdom , that their final Sentence should depend upon their first Election : whereas Mans Rebellion , though inconceivably great , was against a lower Light and less Grace dispensed to him . 3. They finn'd without a Tempter , and were not in the same capacity with Man to be restor'd by a Saviour . The Devil is an original Proprietor in Sin , 't is of his own ; Man was beguiled by the Serpents subtilty : as he fell by anothers Malice , so he is recovered by anothers Merit . 4. The Angelical Nature was not entirely lost , Myriads of blessed Spirits still continue in the place of their Innocency and Glory , and for ever ascribe to the Great Creator that incommunicable Honour , which is due to Him , and perfectly do his Commandments . But all Mankind was lost in Adam , and no Religion was left in the lower world . Now although in these and other respects it was most consistent with the Wisdom and Justice of God , to conclude them under an irrevocable Doom , yet the principal cause that enclin'd him to save Man , was meer and perfect Grace . The Law mad● no distinction , but awarded the same Punishment : Mercy alone made the difference : and the reason of that is in Himself . Millions of them fell Sacrifices to Justice , and guilty Man was spared . 'T is not for the excellency of our Natures , for Man in his Creation was lower than the Angels ; nor upon the account of Service , for they having more eminent Endowments of Wisdom and Power might have brought greater honour to God ; nor for our Innocence , for though not equally , yet we had highly offended Him : But it must be resolved into that Love which passeth Knowledg . 'T was the unaccountable Pleasure of God that preferr'd babes before the wise and prudent : and herein Grace is most glorious . He in no wise took the nature of Angels , though immortal Spirits ; He did not put forth his hand to help them , and break the force of their Fall , He did nothing for their relief , they are under unallayed wrath : but He took the Se●d of Abraham , and plants a new Colony of those who sprung from the Earth , in the Heavenly Country , to fill up the vacant places of those Apostate Spirits . This is just matter of our highest admiration , why the milder Attribute is exercised towards Man , and the severer on them ? Why the vessels of clay are chosen , and the vessels of Gold neglected ? How can we reflect upon it without the warmest Affections to our Redeemer ? We shall never fully understand the Riches of distinguishing Grace , till our Saviour shall be their Judg , and receive us into the Kingdom of Joy and Glory , and condemn them to an Eternal Separation from his Presence . CHAP. IX . The Greatness of Redeeming Love discovered by considering the Evils from which we are freed . The Servitude of Sin , the Tyranny of Satan , the Bondage of the Law , the Empire of Death . The measure of Love is proportionable to the degrees of our Misery . No possible Remedy for us in Nature . Our Deliverance is compleat . The Divine Love is magnified in the Means by which our Redeemer is accomplish●d . They are the Incarnation and Sufferings of the Son of God. Love is manifested in the Incarnation , upon the account of the essential Condition of the Nature assumed , and its Servile state . Christ took our Nature after it had lost its Innocency . The most evident Proof of God's Love is in the Sufferings of Christ. The description of them with respect to his Soul and Body . The Sufferings of his Soul set forth from the Causes of his Grief ; The Disposition of Christ , and the Design of God in afflicting Him. The sorrows of his forsaken state . All comforting Influences were suspended , but without prejudice to the Personal Union , or the perfection of his Grace , or the Love of his Father towards Him. The Death of the Cross considered , with respect to the Ignominy and Torment that concurr'd in it . The Love of the Father and of Christ amplified upon the account of his enduring it . THe next Circumstance to be considered in the Divine Mercy is the degree of it : And this is described by the Apostle in all the dimensions which can signifie its greatness . He prays for the Ephesians , that they may be able to comprehend with all Saints the breadth , and length , and depth , and height of the love of God in Christ which passes knowledge . No language is sufficient to express it : if our hearts were as large as the Sand on the Sea-shore , yet they were too straight to comprehend it . But although we cannot arrive to the perfect knowledg of this excellent Love , yet 't is our duty to study it with the greatest application of mind ; for our happiness depends upon it ; and so far we may understand as to inflame our hearts with a superlative Affection to God. And the full discovery which here we desire , and search after , in the future state shall be obtained by the presence and light of our Redeemer . Now the greatness of the Divine Love in our Redemption appears , 1. By reflecting on the mighty Evils from which we are freed . 2. The means by which our Redemption is accomplisht . 3. That excellent State to which we are advanced by our Redeemer , 1. If we reflect upon the horrour of our natural state , it will exceedingly heighten the mercy that delivered us . This I have in part opened before , therefore I will be the shorter in describing it . Man by his rebellion had forfeited Gods favour , and the honour and happiness he injoyed in Paradise . And as there is no middle state between Sovereignty and misery , he that falls from the Throne stops not till he comes to the bottom ; so when Man fell from God and the dignity of his innocent state , he became extreamly miserable . He is under the servitude of sin , the tyranny of Satan , the bondage of the Law , and the empire of Death . 1. Man is a captive to sin . He is fallen from the hand of his counsel , under the power of his passions , Love , Hatred , Ambition , Envy , Fear , Sorrow , and all the other stinging Affections , ( of which is true what the Historian speaks of the several kinds of Serpents in Africa , Quantus nomiuum tantus mortium numerus ) exercise a tyranny over him . And if no man can serve two Masters , as the Oracle of Truth tells us , how wretched is the slavery of Man , whose passions are so opposit , that in obeying one , he cannot escape the lash of many imperious Masters . He is possest with a Legion of impure lusts . And as the Demoniac in the Gospel was sometimes cast into the fire , and sometimes into the water ; so is he hurried by the fury of contrary passions . This servitude to sin is in all respects compleat . For those who serve are either born servants , or bought with a price , or made captives by force : and sin hath all these kinds of title to man. He is conceived and born in sin : he is sold under sin : and sells himself to do evil . As that which is sold passes into the possession of the buyer , — so the sinner exchanging himself for the pleasures of sin , is under its power . Original sin took possession of our nature , and actual of our lives . He is the servant of corruption by yeilding to it : for of whom a man is overcome , of the same he is brought in bondage . The condition of the most wretched bond-●lave is more sweet and less servile than that of a sinner . For the severest tyranny is exercised only upon the body , the soul remains free in the midst of chains ; but the power of sin oppresses the Soul , the most noble part , and defaces the bright character of the Deity that was stampt upon its visage . The worst slavery is terminated with this present life . In the grave the Prisoners rest together , they hear not the voice of the Oppressor . The small and the great are there , and the Servant is free from his Master . But there is no exemption from this servitude by death , it extends its self to Eternity . 2. Man since his fall is under the tyranny of Satan , who is call'd the God of this World , and is more absolute then all temporal Princes , his dominion being over the will. He overcame man in Paradise , and by the right of War he rules over him . The soul is kept in his bondage by subtile Chains , of which the spiritual nature is capable . The understanding is captivated by ignorance and errors ; the will by inordinate & dangerous lusts ; the memory by the images of sinful pleasures , those mortal visions which inchant the soul , and make it not desirous of liberty . Never did cruel Pirat so incompassionately urge his Slaves to ply their Oares in charging , or flying from an enemy , as Satan incites those who are his captives to do his will. And can there be a more afflicting calamity , then to be the slave of ones enemy , especially if base and cruel ? This is the condition of man , he is a captive to the Devil , who was a Liar and a Murderer from the beginning . He is under the rage of that bloody Tyrant , whose ambition was to render Man as miserable as himself , who in triumph upbraids him for his folly , and adds derision to his Cruelty . 3. Fallen Man is under the Curse and Terrors of the Law. For being guilty , he is justly exposed to the punishment threatned against transgressours , without the allowance of repentance to obtain pardon . And Conscience , which is the Ecch● of the Law in his bosom , repeats the dreadful sentence . This is an Acouser which none can silence , a Judge that none can decline : and from hence it is that Men all their life are subject to bondage , being obnoxious to the wrath of God , which the awakened Conscience fearfully sets before them . This complicated Servitude of a Sinner , the Scripture represents under great variety of Similitudes , that the defects of one may be supplied by another . Every Sinner is a Servant , now a Servant by flight may recover his Liberty : But he is not only a Servant , but a Captive in chains : A Captive may be freed by laying down a Ransom ; but the Sinner is not only a Captive , but deeply in debt : Every Debtor is not miserable by his own fault , it may be his Infelicity not his Crime that he is poor ; but the Sinner is guilty of the highest offence : A guilty Person may enjoy his Health , but the Sinner is sick of a deadly Disease , an incurable wound : He that is sick and wounded may send for the Physician in order to his Recovery ; But the Sinner is in a deep sleep . He that is asleep may awake ; But the Sinner is in a state of Death , which implies not only a Cessation from all vital Actions , but an absolute disability to perform them . The Understanding is disabled for any Spiritual Perception , the Will for any Holy Inclinations , the whole Man is disabled for the sense of his wretched state . This is the spiritual Death which justly exposes the Sinner to Death temporal and eternal . 4. Every Man as descending from Adam , is born a Sacrifice to Death . His condition in this world is so wretched and unworthy the original excellency of his Nature , that it deserves not the name of Life : 'T is a continual exercise of sinful Actions dishonourable to God , and damning to himself , and after the succession of a few Years in the defilements of Sin , and the accidents of this frail state , in doing and suffering evil , Man comes to his fatal Period , and falls into the bottomless Pit , the place of Pollutions and Horrors , of Sin and Torments . 'T is there That the wrath of God abides on him ; and who knows the power of his wrath ? According to his fear so is his wrath . Fear is an unbounded Passion , and can extend it self to the apprehension of such Torments , which no finite Power can inflict : But the Wrath of God exceeds the most jealous fears of the guilty Conscience . It proceeds from infinite Justice , and is executed by Almighty Power , and contains eminently all kinds of evils . A Lake of flaming Brimstone , and whatever is most dreadful to Sense , is but an imperfect Allusion to represent it . And how great is that Love which pitied & rescued us from Sin and Hell ? This Saving Mercy is set out for its tenderness and vehemence by the commotion of the bowels , at the sight of one in misery : especially the working of the Mother's , when any evil befals her Children : Such an inward deep resentment of our distress was in the Father of Mercies . When we were in our blood , He said to us , Live. And that which further discovers the eminent degree of his Love is , that He might have been unconcerned with our Distress , and left us under despair of Deliverance . There is a Compassion which ariseth from Self-love , when the sight of anothers Misery surprises us , and affects us in such a manner as to disturb our Repose , and imbitter our Joy , by considering our liableness to the same troubles , and from hence we are enclin'd to help them . And there is a Compassion that proceeds from pure love to the miserable , when the Person that expresses it , is above all the assaults of evil , and incapable of all Affections that might lessen his Felicity , and yet applies himself to relieve the afflicted ; and such was Gods towards Man. If it had been a tollerable Evil under which we were faln , the Mercy that recovered us had been less : For Benefits are valued by the necessity of the receiver . But Man was disinherited of Paradise , an Heir of Hell , his Misery was inconceivably great . Now the measure of God's Love is proportionable to the Misery from whence we are redeemed . If there had been any possible Remedy for us in Nature , our engagements had not been so great : But only He that created us by his Power , could restore us by his Love. Briefly , it magnifies the Divine Compassion that our Deliverance is full and intire . It had been admirable Favour to have mitigated our Misery , but we have perfect Redemption , sweetned by the remembrance of those dreadful evils that opprest us . As the three Hebrew Martyrs came unhurt out of the fiery Furnace , The hair of their heads were not singed , nor their coats changed , nor the smell of the fire had passed on them . So the Saints above have no marks of Sin or Misery remaining upon them , not the least spot or wrinkle to blast their Beauty , nor the least trouble to diminish their Blessedness ; but for ever possess the Fulness of Joy , and Glory , a pure and triumphant Felicity . 2. The Greatness of the Divine Love towards faln Man appears in the means by which our Redemption is accomplisht . And those are the Incarnation and Sufferings of the Son of God. The Incarnation manifests this Love upon a double account . 1. In regard of the essential condition of the nature he assum'd . 2. It s Servile state and meanness ▪ 1. The essential condition of the humane nature assum'd by our Redeemer discovers his transcendent Love to us . For what proportion is there between God and Man ? Infinite and Finite are not terms that admit comparison , as Greater and Less , but are distant , as All and Nothing . The whole World before him , is but as the drop of the Bucket that hath scarce weight to fall ; and the small dust of the Ballance , that is not of such moment as to turn the scales ; 't is as nothing , and counted less then nothing and vanity . The Deity in its own nature includes Independence and Sovereignty . To be a Creature implys dependence , and subjection . The Angelical Nature is infinitely inferior to the Divine , and Man is lower then the Angels ; yet the Word was made Flesh. Add to this , he was not made as Adam in the perfection of his nature , and beginning the first step of his life in the full exercise of Reason , and Dominion over the Creatures , but he came into the World by the way of a natural birth , and dependance upon a mortal Creature . The Eternal Wisdom of the Father stoopt to a state of infancy , which is most distant from that of Wisdom , wherein though the Life yet the Light of the reasonable Soul is not visible , & the mighty God to a condition of indigence and infirmity . The Lord of Nature submitted to the Laws of it . Admirable Love , wherein God seemed to forget his own Greatness , and the meanness of the Creature ! This is more indeared to us by considering , 2. The Servile state of the Nature be assumed . An account of this we have in the Words of the Apostle . Let this mind be in you , which was also in Christ ; who being in the form of God , that is , injoying the Divine Nature with all its Glory eternally , and invariably . As to be in the form of a King , signifies not only to be a King , but to have all the conspicuous marks of Royalty , the Crown , Scepter , Throne , the Guards and State of a King. Thus our Saviour possest that Glory that is truly Divine , before he took our nature . The Angels adored him in Heaven , and by him Princes reigned on the Earth . 'T is added , he thought it no robbery to be equal with God ; that is , being the essential Image of the Father , he had a rightful possession of all his perfections . Yet he made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of Man ; this is a lower degree of condescension , than the assuming the naked humane nature . A Servant is not simply a Man , there being many Men of higher quality , but a Man in a low State. Now he that was in the form of God , lessened himself into the form of a servant , that is , took the humane nature without honour , attended with its infirmities ; So that by the visible condition of his life , he was judged to be an ordinary person , and not that under that meanness the Lord of Angels had been concealed . This will more distinctly be understood , if we consider the lowness of his extraction , the poverty of his birth , and the tenor of his life whilst he converst with Men. What Nation was more despicable in the esteem of the World than the Jews ? and Christ came of their stock ; and among the Jews none were more vilified than the Galileans , and in Galilee-Nazareth was a contemptible village , and in Nazareth the Family of Joseph was very obscure , and to him our Saviour was nearly allied . His reputed Father was a Carpenter , and his Mother a poor Virgin , that offered two Pigeons for her purification . He first breathed in a Stable , and was covered with poor swadling-cloaths , who was Master of Heaven and Earth , and adorns all creatures with their glory . But Love made him who is Heir of all things , renounce the priviledge of his supernatural Sonship . Incredible condesension ! Therefore an Angel was dispatcht from Heaven , who appeared with a surprizing miraculous light , the visible character of his dignity , to prevent the scandal which might arise from the meanness of his condition , and to assure the Shepherds that the Babe which lay in the Manger , was the Redeemer of the World. The course of his Life was a preface , and preparative for the Death of the Cross. He had a just right to all that Glory , which a created Nature personally united to the Deity could receive . An eminent instance of it there is in his Transfiguration , when Glory descended from Heaven to encompass him ; that which was so short should have been continual , but he presently returned to the : lowness of his former condition . The fulness of the Godhead dwelt in him bodily , yet in his humble state he was voluntarily deprived of those admirable effects which should proceed from that union . Strange separation between the Deity , and the Glory that results from it ! God is light , and the Son is the brightness of his Fathers Glory , yet in his Pilgrimage upon the Earth he was alwayes under a cloud . Astonishing Miracle ! transcending all those in the course of Nature , yet the power of Love effected it . He was made not only lower than the Angels , but less than all Men , joyning ( Oh amazing abasement ! ) the Majesty of God , with the meanness of a Worm . The High and Lofty-One , whom the Prophet saw Exalted on a High Throne , and all the Powers of Heaven in a posture of Reverence about Him , was despised and rejected of Men : they turned their eyes from him , not for the lustre of his Countenance , but for shame . If the Lord had assumed our Nature in its most honourable Condition , and appeared in its Beauty , the condescension were infinite : For although Men are distinguish'd among themselves by Titles of Honour , yet as two Gloworms that shine with an unequal brightness in the Night , are equally obscured by the light of the Sun ; So all men , those that are advanc'd to the most eminent degree , as well as the most abject and wretehed , are in the same distance from God. But He emptied himself of all his Glory ; he grew up as a tender Plant , and as a Root out of a dry ground , there was no Form or Comliness in him . From his Birth to the time of his Preaching he lived so privately , as only known under the quality of the Carpenters Son. There was a continual repression of that inconceivable Glory , that was due to him the first moment of his appearing among Men. In short , His despised Condition was an abasement not only of his Divinity , but his Humanity . And how conspicuous was his Love in this darkning Condescension ? We know the Grace of the Lord Jesus Christ ; that though he was rich , he became poor for our sakes . He did not assume that which was due to the excellency of his Nature , but what was convenient for our Redepmtion , which was to be accomplisht by Sufferings . Where can be found an Example of such Love ? Some have favourable Inclinations to help the distressed , and will express so much Compassion as is consistent with their state and quality : But if in order to the relieving of the miserable , one must submit to what is shameful , who hath an affection so strong and vehement as to purchase his Brothers Redemption at the loss of his own Honour ? Yet the Son of God descended from his Throne , and put on our vile Mortality : He parted with his Glory that He might be qualified to part with his Life for our Salvation . How doth this exalt his Compassion to us ? And further , He took our Nature after it had lost its Primitive Innocency . The natural distance between God and the creature is infinite , the moral between God and the sinful creature , if possible , is more than infinite : Yet the Mercy of our Redeemer overcame this distance . What an extasie of Love transported the Son of God so far as to espouse our Nature , after it was defiled and debased with Sin ? He was essential Innocence and Purity , yet He came in the similitude of sinful flesh , which to outward view was not different from what was really sinful . He was the Holy Lawgiver , yet He submitted to that Law , which made Him appear under the character and disreputation of a Sinner . He paid the bloody Tribute of the Children of wrath , being circumcised as guilty of Adam's Sin ; and he was baptised as guilty of his own . 2. The most evident and sensible proof of the greatness of Gods Love to Mankind , is in the Sufferings of our Redeemer to obtain our Pardon . He is called in Scripture , A man of Sorrows , the title signifies their number and quality . His whole Life was a continual Passion : He suffered the contradiction of Sinners , who by their malicious Calumnies obscur'd the lustre of his Miracles and most innocent Actions : He endured the Temptations of Satan in the Desert : He was often in danger of his Life ; But all these were nothing in comparison of his last Sufferings . 'T is therefore said , that at the bare apprehension of them , He began to be sorrowful , as if He had never felt any Grief till then : His former Afflictions were like scatter'd drops of Rain ; But as in the Deluge All the Fountains beneath , and all the Windows of Heaven above were opened ; So in our Saviours last Sufferings , the Anger of God , the Cruelty of Men , the Fury of Devils broke out together against him . And that the degrees of his Love may be measured by those of his Sufferings , it will be fit to consider them with respect to his Soul and his Body . The Gospel delivers to us the relation of both . 1. Upon his entrance into the Garden , He complains , My Soul is exceeding sorrowful , even unto Death . There were present only Peter , James , and John his happy Favourites , who assured him of their fidelity ; there was no visible enemy to afflict Him , yet his Soul was environ'd with Sorrows . 'T is easie to conceive the injuries He suffered from the rage of Men , for they were terminated upon his Body ; But how to understand his inward Sufferings , the wounds of his Spirit , the cross to which his Soul was nailed , is very difficult . Yet these were in expressibly greater as the visible effects dedeclare . The anguish of his soul so affected his body , that his Sweat was as it were great drops of Blood , the miraculous evidence of his Agony . The terror was so dreadful , that the assistance of an Angel could not calm it . And if we consider the causes of his grief , the dispositions of Christ , and the design of God in afflicting him , it will further appear that no sorrow was ever like his . The Causes were , 1. The evil of Sin which infinitely exceeds all other : for the just measure of an evil is taken from the good to which it is opposit , and of which it deprives us . Now Sin is formally opposit to the Holy nature , and will of God , and meritoriously deprives of his blessed presence for ever . Therefore God being the supreme Good , Sin is the supreme evil . And grief being the resentment of an evil , that which is proportioned to the evil of Sin must be infinite . Now the Lord Christ alone had perfect light to discover Sin in its true horrour , and perfect zeal to hate it according to its nature : for who can understand the excellency of good , and the malignity of evil , but the Author of the one and the Judge of the other ? who can fully conceive the guilt of rebellion against God , but the Son of God who is alone able to comprehend his own Majesty ? On this account the grief of our Redeemer exceeded all the sorrow of repenting Sinners , from the beginning of the World. For our knowledge is so imperfect , and our zeal so remiss , that our grief for sin is much beneath what 't is worthy of , but sin was as hateful to Christ as it is in it self , and his sorrow was equal to its evil . 2. The Death he was to suffer , attended with all the Curses of the Law , and the terrible marks of Gods Indignation . From hence 't is said , he began to be sore amazed and to be very heavy . 'T is wonderful that the Son of God , who had perfect patience , and the strength of the Deity to support him , who knew that his Passion should soon pass away , and that the issue should be his own glorious Resurrection and the recovery of lapsed Man , that he should be shaken with fear and oppressed with sorrow at the first approches of it : how many of the Martyrs have with an undisturbed courage embraced a more cruel death ? but to them 't was disarm'd , whereas our Saviour encountered it with all its formidable Pomp , with its Darts and Poison . 3. The Wrath of God was inflamed against him . For although he was perfectly Innocent , and more distant from sin than Heaven is from the Earth , yet by the ordination of God , and his own consent being made our Sponsor , the Iniquity of us all was laid upon him . He suffered as deeply as if he had been guilty . Vindictive justice was inexorable to his Prayers and Tears . Although he renewed his request with the greatest ardency , as 't is said by the Evangelist , that being in an Agony he prayed more earnestly , yet God would not spare him . The Father of Mercies saw his Son humbled in his presence , prostrate on the Earth , yet deals with him in extream severity . He was stricken , smiten of God , and afflicted . And who is able to conceive the weight of God's Hand when he punishes sin according to its desert ? who can understand the degrees of those Sufferings when God exacts satisfaction from one that was obliged , and able to make it ? how piercing were those sorrows whereby Divine Justice , infinitely incens'd , was to be appeas'd ? Who knows the consequence of those words , My God , My God , why hast thou forsaken me ? 'T is impossible to comprehend , or represent that great and terrible Mystery . But thus much we may understand , That Holiness and Glory being essential to the Deity , they are communicated to the Reasonable Nature when united to it ; But with this difference , that Holiness necessarily results from Union with God : For Sin being infinitely repugnant to His Nature , makes a Separation between Him and the creature : But Glory and Joy are dispensed in a free and arbitrary manner . This dereliction of our Saviour must be understood with respect to the second , not the first Communication . In the extremity of his Torments all his Affections were innocent and regular , being only raised to that degree , which the vehemency of the object required . He exprest no murmur against God , nor anger against his enemies . His Faith , Love , Humility , Patience were then in their Exaltation . But that glorious and unspeakable Joy which in the course of his Life the Deity conveyed to Him , was then withdrawn . An impetuous torrent of pure unmixed Sorrows broke into his holy Soul ; He felt no refreshing emanations , so that having lost the sense of present Joy , there remained in his Soul only the hope of future Joy. And in that sad moment , his Mind was so intent upon his Sufferings , that he seems to have been diverted from the actual consideration of the Glory that attended the issue of them . Briefly , All comforting Influences were suspended , but without prejudice to the Personal Union , or the Perfection of his Grace , or to the Love of his Father toward Him. His Soul was liable to sorrows , as his Body to death . For the Deity is the Principle of Life as well as of Joy ; and as the Body of Christ was three days in the state of Death , and the Hypostatical Union remained entire ; so his Soul was left for a time under the fearful impressions of wrath , yet was not separated from the God-head . And although He endured what ever was necessary for the Expiation of Sin , yet all vitious Evils , as Blasphemy , Hatred of God , and any other which are not inflicted by the Judg , but in strictness are accidental to the Punishment , and proceed from the weakness or wickedness of the Patient , he was not in the least guilty of . Besides when his Father appear'd an enemy against him , at that time He was infinitely pleased in his Obedience . But with these exceptions our Blessed Lord suffered whatever was due to us . The Sorrows of his forsaken state were inexpressibly great ; for according to the degree and sense we have of Happiness , such in proportion is our grief for the loss of it . Now Christ had the fullest enjoyment , and the highest valuation of Gods favour . His enjoyment was rais'd above what the most glorious Spirits are capable of : All his Faculties were pure and vigorous , never blunted with Sin , and intimately united to the Deity . How cutting then was it to his Soul , to be suspended from the perfect vision of God ? To be divorc'd as it were from himself , and to lose that Paradise He alwaies had within Him ? If all the Angels of Light were at once depriv'd of their glory , the loss were not equal to this dreadful eclipse of the Sun of Righteousness : As if all the Stars were extinguisht , the darkness would not be so terrible , as if the Sun the fountain of light were put out . Whatever his Sufferings were in kind , yet in degree they were answerable to the full and just desert of Sin , and surpast the power of the Humane or Angelical Nature to endure . In short , His Sorrows were only equall'd by that Love which procured them . And as the Sufferings infflicted by the hand of God , so the Evils He endured from men , declare the infiniteness of our Redeemers Love to us . For the further discovery of it , 't is necessary to reflect upon his Death , which is set down by the Apostle as the lowest degree of his Humiliation , in which the succession of all his Bodily Sufferings is included , it being the complement of all . And if we consider the quality of it , the Goodness of our Redeemer will be more visible in his voluntary submission to it . Two Circumstances make the kind of death which is to be suffered , very terrible to us , Ignominy and Torment , and they eminently concur in the Death of the Cross. 1. The greatest Ignominy attended it , and that in the account of God and Men. As honour is in honorante , it depends upon the esteem of others ; so infamy consists in judgment of others . Now in the acount of the World every Death inflicted for a Crime is attended with disgrace : But that receives its degrees from the manner of it . To be executed privately is a favour , but to be made a spectacle to the multitude , encreases the dishonour of one that suffers . When Death is speedily inflicted , the sence of shame is presently past ; but to be exposed to publick view for many Hours , as a Malefactor , whilst the Beholders detest the Crime , and abhor the Punishment , is an heavy aggravation of it . Beheading which is suddenly dispatcht by a Sword , a military Instrument , and therefore more honourable , was a Priviledg : But to hang on the Cross , was the most conspicuous mark of the publick Justice and Displeasure : a special Infamy was concomitant with it . Among the Jews hanging on a Tree was branded with the Curse : Therefore God commanded that the bodies of those that were hanged on a tree , should be taken down in the Evening , that the Land might not be defiled with a Curse . And the judgment of other Nations was answerable : for it was only inflicted on the most infamous Offenders , as Fugitives , Slaves , Thieves , and Traitors , such whom the lowness of their Quality , or the height of their Crimes rendred unworthy of any respect . Hence 't is , that Cicero to aggravate the Cruelty of Verres in crucifying a Roman Citizen , calls it an unnamed wickedness . No Eloquence could equal the evil of it . 2. The pain of that Death was extreme . The Hands and Feet , those parts wherein the complexion of the Nerves meet , and are of exquisite Sence , were nailed . Crucified persons suffered a slow Death , but quick Torments : They felt themselves die . Therefore in pity the Soldiers broke their Legs , to put a period to their Misery . And to compleat their Punishment , they were judg'd unworthy of Burial , the last consolation of the dead ; they were deprived of Repose in the bosom of the Earth our common Mother , and exposed as a prey to Birds and Beasts . Now the Son of God endured no gentler or nobler Death than that of the Cross. His pure and gracious Hands , which were never stretcht out but to do good , were pierced ; and those Feet which bore the Redeemer of the World , and for which the Waters had a reverence , were nail'd . His Body , the precious workmanship of the Holy Ghost , the Temple of the Deity , was destroyed . He that is the Glory of Heaven was made the scorn of the Earth : The King of Kings was crucified between two Thieves , in Jerusalem , at their Sacred Feast , in the face of the World. His naked Body was exposed on the Cross for three Hours , only covered with a Veil of Darkness . This was such a stupendious submission of the Son of God , that his Death astonisht the Universe in another manner , than his Birth and Life , his Resurrection and Ascension . Universal Nature relented at his last Sufferings . The Sun was struck with horrour and withdrew its light ; it did not appear crown'd with beams , when the Creator was with thorns . The Earth trembled , and the Rocks rent , the most insensible creatures sympathis'd with Him , and 't is in this we have the most visible instance of Divine Love to us . The Scripture distinctly represents the Love of God in giving his Son , and the Love of Christ in giving Himself to die for Man , and both require our deepest consideration . The Father exprest such an excess of Love , that our Saviour himself speaks of it with admiration : God so loved the world , that He gave his only begotten Son , that whosoever believes on Him should not perish , but have everlasting Life . If Abraham's resolution to offer his son , was in the judgment of God a convincing Evidence of his Affection , how much more is the actual sacrificing of Christ the strongest proof of God's Love to us ? For God had a higher Title to Isaac than Abraham had : The Father of Spirits hath a nearer claim , than the Fathers of the Flesh. Abraham's readiness to offer up his son was Obedience to a Command , not his own choice ; 't was rather an act of Justice than Love , by which he render'd to God what was his own . But God Spared not his own Son in whom he had an Eternal Right : And He was not only free from Obligation , but not sued to for our Salvation in that wonderful way . For what Love of Men , or of the most charitable Spirits in Heaven could have conceived such a thought , that the Son of God should die for our Redemption ? It had been an impious Blasphemy to have desired it ; so that Christ is the most absolute gift of God to us . Besides , The love of Abraham is to be measured by the Reasons that might excite it ; For according to the amiableness of the object , so much greater is the love that gives it . Many endearing cirumstances made Isaac the joy of his father , yet at the best he was an imprafect mortal creature , so that but a moderate affection was regularly due to him . Whereas our Redeemer was not a meer Man , or an Angel , but God's only begotten Son , which Title signifies his unity with him in his state and perfections , and according to the Excellency of his Nature such is his Fathers Love to him . In this was manifested the Love of God to us , because that God sent his only begotten Son into the world , that we might live through Him. The Love of God in all temporal blessings is but faint in the comparison with the Love that is exprest in our Redeemer . As much as the Creator exceeds the creature , the gift of Christ is above the gift of the whole world . Herein is Love , saith the Apostle , that is the clearest and highest expression of it that can be , God sent his Son to be a Propitiation for our Sins . The Wisdom and Power of God never acted to the utmost of their efficacy ; he could frame a more Glorious World , but the Love of God cannot in a higher degree be exprest . As the Apostle to set forth how sacred and inviolable Gods promise is , saith , that because he could swear by no greater , he sware by himself ; so when he would give the most excellent testimony of his favour to mankind , he gave his Eternal Son , the Heir of his Love and Blessedness . The giving of Heaven it self with all its Joys and Glory , is not so perfect and full a demonstration of the Love of God , as the giving of his Son to die for us . According to the rule of common esteem , a greater Love was exprest to wretched Man , than to Christ himself : for we expend things less valuable for those that are more precious ; so that God in giving him to die for us , declar'd that our Salvation was more dear to him then the life of his only Son. When no meaner Ransom than the Blood Royal of Heaven could purchase our Redemption , God delighted in the expence of that sacred Treasure for us . It pleased the Lord to bruise him . Though the Death of Christ absolutely consider'd was the highest provocation of God's displeasure , and brought the greatest guilt upon the Jews , for which Wrath came upon them to the uttermost ; yet in respect of the end , namely the Salvation of Men , 't was the most greatful Offering to him , a Sacrifice of a sweet smelling savour . This is an endearing circumstance of Gods Love to us . God repented that he made Man , but never that he redeem'd him . And as the Love of the Father , so the Love of Christ appears in a superlative manner in dying for us . Greater Love hath no Man than this , that a Man lay down his life for his Friend . There is no kind of Love that exceeds the affection which is exprest in dying for another : but there are diverse degrees of it : and the highest is to die for our enemies . The Apostle saith , perhaps for a good man some would dare to die . 'T is possible gratitude may prevail upon one who is under strong obligations , to die for his benefactor . Or some may from a generous principle be willing with the loss of their lives to preserve one , who is a general and publick good . But this is a rare , and almost incredible thing . 'T is recorded as a miraculous instance of the power of Love , that the two Sicilian Philosophers Damon , and Pithias , each had courage to die for his Friend . For one of them being condemn'd to die by the Tyrant , and desiring to give the last farewel to his Family , his Friend entered into Prison as his Surety to die for him , if he did not return at the appointed time . And he came to the amazement of all , that expected the issue of such a hazardous caution . Yet in this example there seems to be in the Second such a confidence of the fidelity of the first , that he was assured he should not die in being a pledge for him : and in the first 't was not meer friendship , or sense of the obligation , but the regard of his own honour that made him rescue his Friend from Death . And if Love were the sole motive , yet the highest expression of it was to part with a short life , which in a little time must have been resigned by the order of nature . But the Love of our Saviour was so pure and great , there can be no resemblance , much less any parallel of it . For he was perfectly Holy , and so the priviledge of immortality was due to him , and his life was infinitely more precious than the lives of Angels and Men , yet he laid it down and submitted to a cursed Death , and to that which was infinitely more bitter , the Wrath of God. And all this for sinful men , who were under the just and heavy displeasure of the Almighty . He loved us , and gave himself for us : If he had only interposed as an Advocate to speak for us , or only had acted for our recovery , his Love had been admirable ; but he suffered for us . He is not only our Mediator , but Redeemer ; not only Redeemer , but Ransom . 'T was excellent goodness in David , when he saw the destruction of his People , to offer Himself and Family as a Sacrifice to avert the Wrath of God from them . But his pride was the cause of the Judgment , whereas our Redeemer was perfectly innocent . David interceeded for his Subjects , Christ for his Enemies . He receiv'd the Arrows of the Almighty into his Breast to shelter us . He bore our griefs , and carried our sorrows , he was wounded for our transgressions , he was bruised for our iniquites , the chastisement of our peace was upon him , and with his stripes we are healed . Among the Romans the Despotick power was so terrible , that if a slave had attemped upon the Life of his Master , all the rest had been crucified with the guilty person . But our gracious Master dyed for his slaves who had conspir'd against him . He shed his Blood for those who spilt it . And the readiness of our Lord to save us , though by the sharpest sufferings , magnifies his Love. When the richest Sacrifices under the Law were insufficient to take away sin , and no lower price then the blood of God could obtain our pardon , upon his entering into the World to excute that wonderful Commission which cost him his Life , with what ardour of affection did he undertake it ! Lo , I come to do thy will , O God. When Peter from carnal affection deprecated his sufferings , Master spare thy self , he who was incarnate goodness , and never quench'd the smoking flax , expresses the same indignation against him , Get thee behind me Satan , as he did formerly against the Devil tempting to worship him . He esteemed him the worst adversary that would divert him from his Sufferings : He long'd for the Baptism of his Blood. And when Death was in his view with all the circumstances of terrour , and the supreme Judge stood before him ready to inflict the just punishment of sin , though the apprehension of it was so dreadful that he could scarce live under it , yet he resolved to accomplish his Work. Our Salvation was amiable to him in his Agony . This is specially observed by the Evangelist , that Jesus having loved his own , he loved them to the end . When the Souldiers came to seize upon him , though by one word he could have commanded Legions of Angels for his rescue , yet he yeilded up himself to their Cruelty : 'T was not any defect of power , but the strength of his Love that made him to suffer . He was willing to be Crucified , that we might be Glorified : our Redemption was sweeter to him , than Death was bitter , by which it was to be obtained . 'T was excellently said by Pherecides , that God transformed himself into Love when he made the World : but with greater reason 't is said by the Apostle , God is Love , when he redeemed it . 'T was Love that by a miraculous condescension took our Nature , accomplishing the desire of the mystical Spouse , Let him kiss me with the kisses of his Mouth : 'T was Love that stoop't to the form of a Servant , and led a poor despised life here below ; 'T was Love that endur'd a Death neither easie , nor honourable , but most unworthy the glory of the Divine , and the innocency of the Humane nature . Love chose to die on the Cross , that we might live in Heaven , rather than to enjoy that blessedness , and leave Mankind in misery . CHAP. X. Divine Mercy is magnified in the excellency of the state to which Man is advanced . He is inricht with higher Prerogatives , under a better Covenant , entitled to a more glorious Reward than Adam at first enjoyed . The Humane Nature is personally united to the Son of God. Believers are spiritually united to Christ. The Gospel is a better Covenant than that of the Law. It admits of Repentance and Reconciliation after Sin. It accepts of Sincerity instead of Perfection . It affords supernatural Assistance to Believers , whereby they shall be victorious over all opposition in their way to Heaven . The difference between the Grace of the Creator and that of the Redeemer . The stability of the New-Covenant is built on the Love of God which is unchangeable , and the Operations of his Spirit that are effectual . The mutability and weakness of the Humane Will , and the strength of Temptations shall not frustrate the merciful Design of God in regard of his Elect. The glorious Reward of the Gospel exceeds the Primitive Felicity of Adam , in the place of it , the highest Heaven . Adam's life was attended with innocent Infirmities , from which the glorified Life is entirely exempt . The Felicity of Heaven exceeds the first , in the manner , degrees , and continuance of the fruition . THe Third Consideration which makes the Love of God so admirable to lapsed Man , is , the excellency of that state to which he is advanc'd by the Redeemer . To be only exempted from Death is a great favour : The grace of a Prince is eminent in releasing a condemned Person from the punishment of the Law. This is sufficient for the Mercy of Man , but not for the Love of God : He pardons and prefers the guilty ; He rescues us from Hell , and raises us to Glory ; He bestows Eternity upon those who were unworthy of Life . The excellency of our condition under the Gospel will be set off , by comparing it with that of innocent Man in Paradise . 'T is true he was then in a state of Holiness and Honour , and in perfect possession of that Blessedness which was suitable to his Nature ; yet in many respects our last state transcends our first , and redeeming Love exceeds creating . If Man had been only restor'd to his forfeited Rights , to the enjoyment of the same Happiness which was lost , his first state were most desirable ; And it had been greater Goodness to have preserv'd him innocent , than to recover him from ruine . As he that preserves his Friend from falling into the hands of the Enemy , by interposing between him and danger , in the midst of the Combat , delivers him in a more noble manner , than by paying a Ransom for him after many daies spent in woful Captivity . And that Physician is more excellent in his Art , who prevents Diseases , and keeps the Body in health and vigour , than another that expels them by sharp Remedies . But the Grace of the Gospel hath so much mended our condition , that if it were offer'd to our choice , either to enjoy the innocent state of Adam , or the renewed by Christ , it were folly like that of our first Parents , to prefer the former before the latter . The Jubilee of the Law restor'd to the same Inheritance , but the Jubilee of the Gospel gives us the Investiture of that which is transcendently better than what we at first possest . Since The Day-spring from on High hath visited us in tender mercy , we are enricht with higher Prerogatives , and are under a better Covenant , and entitled to a more glorious Reward , than was due to Man by the Law of his Creation . First , The Humane Nature is raised to an higher degree of Honour , than if Man had continued in his Innocent state . 1. By its intimate Union with the Son of God. He assum'd it as the fit Instrument of our Redemption , and preferr'd it before the Angelical , which surpast Man 's in his Primitive State. The Fulness of the God-thead dwells in our Redeemer bodily . From hence it is ▪ that the Angels descended to pay Him homage at his Birth , and attended his Majesty in his disguise . The Son of Man hath those Titles which are above the Dignity of any meer Creature ; He is King of the Church , and Judg of the World ; he exercises Divine Power , and receives Divine Praise . Briefly , The humane Nature in our Redeemer is an associate with the Divine ; and being made a little lower then the Angles for a time , is now advanced far above all Principalities and Powers . 2. In all those who are partakers of Grace and Glory by the Lord Jesus . Adam was the Son of God by Creation , but to be joyned to Christ as our head , by a union so intimate , that he lives in us , and counts himself incompleat without us , and by that union to be adopted into the line of Heaven , and thereby to have an interest in the exceeding great and precious promises of the Gospel ; to be constituted Heirs of God , and coheirs with Christ , are such discoveries of the dignity of our supernatural state , that the lowest Believer is advanced above Adam in all his honour . Nay , the Angels though superior to Man in the excellency of their nature , yet are accidently lower by the honour of our alliance : Their King is our Brother . And this relative dignity which seems to eclipse their Glory , might excite their envy , but such an ingenuous goodness dwells in those pure and blessed Spirits , that they rejoyce in our restoration and advancement . To this I shall add , that as the Son of God hath a special relation to Man , so the most tender affections for him . To illustrate this by a sensible instance : Angels and Men are as two different Nations in Language and Customs , but under the same Empire : and if a Prince that commands two Nations should employ one for the safety and prosperity of the other , it were an Argument of special favour . Now the Angels are sent forth to minister for them who are Heirs of Salvation . Besides , in two other things the peculiar affection of the Prince would be most evident to that Nation . 1. If he put on their habit , and attire himself according to their fashion . 2. If he fixt his residence among them . Now the Son of God was cloathed with our flesh , and found in fashion as a man , and for ever appears in it in Heaven ; and will at the last day invest our bodies with glory like to his own . He now dwells in us by his Spirit , and when our warfare is accomplisht , he shall in a special manner be present with us in the eternal Mansions . As God incarnate he converst with Men on Earth , and as such he will converse with them in heaven . There he raigns as the first-born in the midst of many Brethren . Now all these Prerogatives are the fruits of our Redemption . And how great is that Mercy which hath raised Mankind more glorious out of its ruines ! The Apostle breaks out with a Heavenly astonishment , Behold what manner of Love the Father hath bestowed upon us , that we should be called the Sons of God! that we who are Strangers and Enemies , Children of Wrath by nature , should be dignified with the honorable , and amiable title of his Sons ! 'T was a rare and most merciful condescension in Pharaoh's Daughter , to rescue an innocent and forsaken Infant from perishing by the waters , and adopt him to be her Son but how much greater kindness was it for God to save guilty and wretched Man from Eternal Flames , and to take him into his Family . The Ambition of the Prodigal rose no higher than to be a Servant ; wha● an inestimable favour is it to make us Children ! When God would express the most dear and peculiar affection to Solomon , he saith , I will be his Father , and he shall be my Son : this was the highest honour he could promise ; and all believers are dignified with it . 'T is the same relation that Christ hath : when he was going to Heaven he comforted his Disciples with these words , I ascend to my Father and your Father , to my God and your God. There is indeed a diversity in the foundation of it : Christ is a Son by Nature , we are by meer Favour ; he is by Generation , we are by Adoption . Briefly , Jesus Christ hath made us Kings & Priests unto God & his Father : These are the highest Offices upon Earth , and were attended with the most conspicuous Honour ; and the Holy Spirit chose those bright Images , to convey a clearer notice of the glory to which our Redeemer hath raised us . Not only all the Crowns and Scepters in this perishing World are infinitely beneath this dignity , but the honour of our innocent state was not equal to it . Secondly , The Gospel is a better Covenant than that which was establisht with Man in his Creation : and the excellency of it will appear , by considering , 1. 'T is more beneficial , in that it admits of Repentance and Reconciliation after sin , and accepts of Sincerity instead of perfection . The Apostle magnifies the Office of Christ , By how much he is a Mediator of a better Covenant , which was established upon better promises . The comparison there , is , between the Ministry of the Gospel and the Mosaical oeconomy . And the excellency of the Gospel is specified , in respect of those infinitely better promisses that are in it . The ceremonial Law appointed Sacrifices for sins of ignorance and error , and to obtain only legal impunity ; but the Gospel upon the account of Christ's all-sufficient Sacrifice , offers full Pardon for all Sins that are repented of and forsaken . Now with greater reason the Covenant of Grace is to be preferr'd before the Covenant of Works . For the Law considered Man as holy , and endued with perfection of Grace equal to whatsoever was commanded : 'T was the measure of his Ability as well as Duty , and requir'd exact Obedience , or threatned extreme Misery . The least breach of it is fatal : A single Offence as certainly exposes to the curse , as if the whole were violated . And in our lapsed state we are utterly disabled to comply with its Purity and Perfection . But the Gospel contains the Promises of Mercy , and is in the hands of a Mediator . The tenor of it is , That Repentance and Remission of Sins be preached in the Name of Christ. And if we judge our selves , we shall not be judged . 'T is not if we are innocent , for then none could be exempt from Condemnation : But if the convinced Sinner erect a Tribunal in Conscience , and strips Sin of its disguise , to view it in its native deformity ; if he pronounce the Sentence of the Law against himself , and glorifie the Justice of God which he cannot satisfie , and forsake the Sins which are the causes of his sorrow , he is qualified for pardoning Mercy . Besides , The Gospel doth not only apply Pardon to us for all forsaken Sins , but provides a Remedy for those Infirmities to which the best are incident . Whilst we are in this mortal state , we are exposed to Temptations from without , and have Corruptions within that often betray us : Now to support our drooping Spirits , our Redeemer sits in Heaven to plead for us ▪ and perpetually renews the Pardon that was once purchased , to every contrite spirit , for those unavoidable frailties which cleave to us here . The promise of Grace is not made void by the sudden surprizes of Passions . If any man sin , we have an Advocate with the Father , Jesus Christ the Righteous . The rigour of the Law is mollified by his Mediation with the Father : A title of Love and Tenderness . God deals not with the Severity of a Judg , but He spares us as a man spares his own son that serves him . And as He pardons us upon our Repentance , so He accepts our hearty , though mean , services . Now the Legal , that is , unsinning and compleat Obedience cannot be performed ; the Evangelical , that is , the sincere , though imperfect , is graciously received . God doth not require the duties of a Man by the measures of an Angel. Unfeigned Endeavours to please Him , unreserved Respects to all his Commands , single and holy aims at his Glory are rewarded . Briefly , Although the Law is continued as a Rule of living , yet not as the Covenant of Life . And what an admirable exaltation of Mercy is there in this new Treaty of God with Sinners ? 'T is true , the first Covenant was holy , just , and good , but it made no abatements of favour , and 't is now weak through the flesh : that is , The carnal corrupt Nature is so strong and impetuous , that the restraints of the Law are ineffectual to stop its desires , and therefore cannot bring Man to that Life that is promised , by the performance of the Condition required . But the Gospel provides an Indulgence for relenting and returning Sinners . This is the language of God in that Covenant , I will be merciful to their unrighteousness and their sins , and their Iniquities will I remember no more . 2. The excellency of the Evangelical Covenant above the Legal , is , in that supernatural Assistance which is conveyed by it to Believers , whereby they shall be certainly victorious over all opposition in their way to Heaven . 'T is true Adam was endued with perfect holiness and freedom , but he might intangle himself in the snares of Sin , and Death . The Grace of the Creator given to him was alwaies present , but it depended on the natural use of his Faculties , without the interposing any extraordinary operation of God's Spirit . The Principle of Holiness was in himself , and 't was subjected to his Will : He had a power to obey if he would , but not that actually determined his will , for then he had persevered . But the Grace of the Redeemer that flows from Christ as our quickening Head , and is conveyed to all his Members , enclines the Will so powerfully that 't is made subject to it . God works in us to will and to do of his good pleasure ; The use of our Faculties , and the exercise of Grace , depends on the good pleasure of God , who is unchangeable , and the operations of the Spirit which are prevailing and effectual . And upon these two the stability of the New Covenant is founded . 1. On the Love of God , who is as unchangable in his Will , as in his Nature . This Love is the cause of Election , from whence there can be no separation . This gives Christ to Believers , and Believers to Him : Thine they were , saith our Saviour , and thou gavest them me . Which words signifie not the common title God hath to all by Creation : for Men thus universally consider'd , compose the world ; and our Saviour distinguishes those that are given him from the world ; but that special right God hath in them by election . And all those are given by the Father to Christ in their effectual Calling , ( which is exprest by his drawing them to the Son ) and are committed to his care , to lead them through a course of Obedience to Glory . For them Christ absolutely praies as Mediator , Father , I will that those whom thou hast given me , be with me where I am , and see my Glory : And he is alwaies heard in his requests . 'T is from hence that the Apostle challenges all Creatures in Heaven and Ear●h , with that full and strong persuasion , that nothing could separate between Believers , and their Happiness . For I am persuaded that neither Death nor Life , nor Angels , nor Principalities nor Powers , nor things present , nor things to come , nor heigth , nor depth , nor any other creature shall be able to separate us from the Love of God in Christ Jesus our Lord. His assurance is not built on the special Prerogatives he had as an Apostle , not on his rapture to Paradise , nor Revelations , nor the Apparition of Angels , for of these he makes no mention ; but on that which is common to all Believers , the Love of God declar'd in the Word , and shed abroad in their hearts . And 't is observable that the Apostle having spoken in his own person , changes the number , I am persuaded that nothing shall separate us , to associate with himself in the partaking of that blessed Priviledg , all true Believers , who have an interest in the same Love of God , the same Promises of Salvation , and had felt the sanctifying work of the Spirit , the certain proof of their Election . For how is it possible that God should retract his merciful purpose to save his People ? He that chose them from Eternity before they could know Him , and from pure Love ( there being nothing in the Creature to induce Him ) gave his Son to suffer Death for them , will He stop there , without bestowing that Grace which may render it effectual ? What can change his Affections ? He that prevented them in his Mercy , when they were in their pollutions , will He leave them after his Image is engraven upon them ? He that loved them so as to unite them to Christ when they were strangers , will He hate them when they are his Members ? No : His loving kindness is everlasting , and the Covenant that is built on it , is more firm than the Pillars of Heaven , and the Foundations of the Earth . This supported David in his dying hours , that God had made with him an everlasting Covenant , ordered in all things and sure , for that was all his Salvation . 2. The New Covenant is secur'd by the efficacy of Divine and Supernatural Grace . This is the Covenant that I will make with the house of Israel , saith the Lord , I will put my Laws into their minds , and write them in their hearts , and I will be to them a God , and they shall be to me a People . The Elect are enabled to perform the conditions of the Gospel , to which Eternal Life is promised . Our Redeemer blesses us in turning us from our Iniquities . And although the instability of the humane Spirit , by reason of remanent Corruptions , and those various Temptations to which we are liable , may excite our fear , lest we should fall short of the high prize of our Calling , yet the Grace of the Gospel secures true Believers against both . 1. Whilst we are in the present state , our Corruptions are not perfectly healed , but there are some remains , which like a Gangrene threaten to seize on the vital parts , wherein the spiritual Life is seated . But the divine Nature which is conveyed to all that are spiritually descended from Christ , is active and powerful to resist all carnal desires , and will prevail in the end . For if sin in its full vigor could not controul the efficacy of converting Grace , how can the reliques of it , after Grace hath taken possession , be strong enough to spoil it of its conquest . There is a greater distance from Death to Life , than from Life to Action . That Omnipotent Grace that visited us in the Grave , and restored life to the dead , can much more perpetuate it in the living . That which was so powerful as to pluck the heart of stone out of the Breast , can preserve the Heart of Flesh. 'T is true , the Grace that is given to Believers , in its own nature is a perishing quality , as that which was bestowed on Adam . Non only the slight superficial tincture in hypocrites will wear off , but that deep impression of sanctifying Grace in true Believers , if it be not renewed , would soon be defaced . But God hath promised to put his Spirit into their hearts , and to cause them to walk in his Statutes , and they shall keep his Commandments . He is a living reigning Principle in them , to which all their faculties are subordinate . The Spirit infused Grace at first , and enlivens it daily : he confirms their Faith , inflames their Love , encourages their Obedience , and refreshes in their minds the Idea's of that glory which is invisible and future . In short , his influence cherishes the blessed beginnings of the spiritual Life . So that sincere Grace though weak in its degree , yet 't is in a state of progress , til it come to perfection . The Waters of the Spirit have a cleansing vertue upon Believers , till every spot be taken away , and their purified Souls ascend to Heaven . 2. The Grace of the Spirit shall make true Christians finally victorious over Temptations to which they may be exposed . And those are various : Some are pleasant and insinuating , others are sharp and furious , and are managed by the Devil our subtile and industrious Enemy , to undermine , or by open battery to overthrow us . And how difficult is it for the Soul whilst united to Flesh , to resist the charms of what is amiable , or to endure the assaults of what is terrible to sense ? But the renewed Christian hath no reason to be afrighted with disquieting fears , that any sinful temptation may come , which notwithstanding his watchfulness , may overcome him irrecoverably . For , 1. Temptations are External , and have no power over our spirits but what we give them . A voluntary resistance secures the victory to us . And the Apostle tells us , Greater is he that is in Believers , then he that is in the World. God is stronger not only in himself , but as working in us , by the vigorous assistance of his Grace to confirm us , than the Devil assisted with all the delights and terrours of the world , and taking advantage of that remaining concupiscence which is not intirely extinguished , is , to corrupt , and destroy us . 2. All Temptations in their degrees and continuance , are ordered by Gods Providence . He is the president of the combat : none enters into the lists but by his call : in all Ages the Promise shall be verified , God will not suffer his People to be tempted above what they are able . They shall come off more then Conquerours , through Christ that loves them . And as St. Austin observes ; more powerful Grace is necessary to fortifie Christians , in the midst of all opposition , then Adam at first received . This is visible in the glorious issue of the Martyrs ▪ Who loved not their Lives unto the Death : For Adam when no person threatned him , nay against the prohibition of God , abusing his Liberty , did not abide in his Happiness , when 't was most easie to him to avoid Sin. But the Martyrs remain'd firm in the Faith , not only under Terrors , but Torments . And which is the more admirable , in that Adam saw the Happiness present , which he should forfeit by his Disobedience , and the Martyrs believed only the future Glory they were to receive . This proceeded only from God who was so merciful , as to make them faithful . Briefly , Unless there were a power above the Divine , the Elect are ●ecured from final Apostacy . Our Saviour tells us that his Father is greater than all , and none is able to pluck them out of his hand . His Invariable Will and Almighty Power prevents their perishing . Indeed if it were only by the strength of Natural Reason , or Courage , that we are to overcome Temptations , some might be so violent as to make the strongest to faint and fall away : But if the Divine Power be the Principle that supports us , it will make the weakest victorious . For the Grace of God makes us strong , and is not made weak by us . From hence we may fully discover the advantage we have by the Gospel , above the terms of the first Covenant . Restoring Mercy hath better'd our Condition : We have lost the integrity of the first , and got the perfection of the second Adam : Our Salvation is put into a stronger and safer hand . I give , saith our Redeemer , unto my sheep eternal Life , and they shall never perish , neither shall any pluck them out of my hand . That is an inviolable Sanctuary , from whence no Believer can be taken . Christ is our Friend , not only to the Altar , but now in the Throne : Our Reconciliation is ascribed to his Death , our Conservation to his Life . He that was created in a state of Nature could sin and die , but He that is born of God can't sin unto death : the new birth is unto Eternal Life . In short , As the Mercy of God is glorified in the whole work of our Salvation , so especially in the first , and last Grace , it confers upon us . In Vocation that prevents us , and Perseverance that crowns us : according to the double change made in our state , translating us from Darkness to Light , and from the imperfect Light of Grace , to the full Light of Glory . I have more particularly discours'd of this Advantage by the New Covenant , in regard the Glory of God , and the comfort of true Christians is so much concern'd in it . For if Grace and Free-Will are put in joint commission , so that the efficacy of it depends on the mutability of the Will , which may receive or reject it , the consequence is visible , that ( which is impious to suppose ) the Son of God might have died in vain . For that which is not effectual without a contingent condition , must needs be as uncertain , as the condition on which it depends . So that although the Wisdom of God so admirably formed the design of our Salvation , and there is such a connexion in his Counsels , yet all may be defeated by the mutability of Mans desires . And the most sincere Christians would be alwaies terrified with perplexing jealousies , that notwithstanding their most serious Resolutions to continue in their Duty , yet one day they may perish by their Apostasie . But the Gospel assures us , that God will not reverse his own Eternal Decrees : And that the Redeemer shall see the travel of his Soul , and be satisfied : and that Believers are kept by the Power of God through Faith unto Salvation . 3. There is an excellent manifestation of Divine Love , in the glorious reward that is promised to Believers , which far exceeds the primitive felicity of Man. Adam was under the Covenant of nature , that promised a reward sutable to his obedience , and state . The manner of declaring that Covenant was natural . 1. External , by the discovery of God's Attributes in his Works , from which it was easie for man to collect his duty and his reward . 2. Internal , by his natural faculties . By the light of Reason he understood that so long as he continued in his original Innocence , the Creator who from pure goodness gave him his being , and all the happiness which was concomitant with it , would certainly preserve him in the perpetual enjoyment of it . But there was no promise of Heaven annexed to that Covenant , without which Adam could attain no knowledg , nor conceive any hopes of it . If there had been a necessary connexion between his perfect Obedience , and the life of Glory , it would have been revealed to him , to allure his will : for there can be no desire of an unknown good . And whereas in the Covenant God principally and primarily regards the promise , and but secondarily the threatning , the exercise of goodness being more pleasing to him than of revenging justice ; 't is said , that God expresly threatned Death , but he made no promise of Heaven : by which 't is evident it did not belong to that Covenant . For it was easier for Man to understand the quality of the punishment that attended sin , than to conceive of Celestial Happiness , of which he was incapable in his animal state . 'T is true , God might have bestowed Heaven as an absolute gift upon Man , after a course of obedience ; but 't was not due by the condition of the first Covenant . A natural work can give no title to a supernatural reward . Mans perseverance in his duty , according to the Original Treaty , had been attended with Immortal Happiness upon the Earth ; but the blessed Hope is only promised in the Gospel , and unspeakably transcends the felicity of Nature in its consummat state . This Reward is answerable to the unvaluable treasure which was laid down for it . The Blood of the Son of God as 't is a Ransom to redeem us from misery , so 't is a Price to purchase glory for Believers . 'T is called the Blood of the New-Testament , because it conveys a title to the Heavenly Inheritance . Our impunity is the effect of his Satisfaction , our positive happiness of his redundant merit . God was so well pleased with his perfect Obedience , which infinitely surpasses that of any meer creature , that he promised to confer upon those who believe in him , all the glorious qualities becoming the Sons of God , and to make them associates with him in his Eternal Kingdom . The compleat happiness of the Redeemed , is the Redeemers recompence , in which he is fully satisfied for all his sufferings . Now the transcendent excellency of this above the first state of Man , will more distinctly appear by considering , I. The place where 't is enjoyed , and that is the Heaven of Heavens . Adam was put into the Terrestrial Paradise , a place sutable to his natural being , and abounding with all pleasing objects ; but they were such as creatures of a lower kind enjoyed with him . But Heaven is the Element of Angels , their native seat , who are the most noble part of the Creation . 'T is the true Palace of God , intirely separated from the impurities and imperfections , the alterations and changes of the lower World ; where he reigns in Eternal Peace . 'T is the Temple of the Divine Majesty , where his exellent Glory is revealed in the most conspicuous manner . 'T is the habitation of his holiness , the place where his honour dwells . 'T is the sacred Mansion of Light , and Joy , and Glory . Paradise with all its pleasures was but a shadow of it . II. The Life of Adam was attended with innocent infirmities . For the body being composed of the same principles with other sensitive creatures , 't was liable to hunger , and thirst , and weariness , and was to be repaired by food and sleep . Adam was made a living Soul , therefore subject to those inclinations and necessities which are purely animal . And although whilst innocent , no disease could seize on him , yet he was capable of hurtful impressions : though he should have been preserved from death , yet he was perishable . His life was in a perpetual flux : 't was Immortal not meerly from the temperament of his Body , but to be sustained by the power of God in the use of means . From hence it follows that Adam in his natural state ▪ was not capable of the vision of God. Heaven is too pure an Air for him to have lived in . The Glory of it is inconsistent with such a temper'd Body . Flesh and Blood cannot inherit the Kingdom of Heaven . The faculties would be confounded with its overcoming brightness . Till the sensitive powers are refin'd , and exalted to that degree that they become spiritual , they cannot converse with glorified objects . Now the bodies of the Saints shall be invested with Celestial qualities . The Natural shall be changed into a Spiritual body , and be preserved as the Angels by the sole vertue of the quickning Spirit . The life above shall flourish in its ful vigour , without any other support , than the Divine power that first created it . And as the body shall be spiritual , so truely immortal , and free from all corruptive change ; as the Sun which for so many ages hath shined with an equal brightness to the World , and hath a dureable fulness of light in it . In this respect the Children of the Resurrection , are equal to the Angels , who being pure Spirits , do not marry to perpetuate their kind , for they never die . And the glorified body shall be cloathed with a more Divine beauty in the Resurrection , than Adam had in the Creation . The glory of the second Temple shall excel that of the first . In short , the first Man was of the Earth earthy , and could derive but an earthy condition to his descendents : But the Lord Christ is from Heaven , and is the principle of an Heavenly and Glorious life to all that are united to him . III. The felicity of Heaven exceeds the first , in the manner and degrees of the fruition , and the continuance of it . 1. The Vision of God in Heaven is immediate . Adam was a spectator of God's Works , and his understanding being full of Light , he clearly discover'd the Divine Attributes in their effects . The stroaks of the Creators Hand are engraven in all the parts of the Universe . The Heavens , and Earth , and all things in them , are evident testimonies of the excellency of their Author . The invisible things of God from the Creation of the World are clearly seen . And the knowledg that shined in his soul , produced a transcendent esteem of the Deity , in whom Wisdom and Power are united in their supreme degree , and a superlative love and delight in him for his goodness . Yet his sight of God was but through a Glass , an eclipsing medium . For inferior beings are so imperfect , that they can give but a weak resemblance of his infinite perfections . But the sight of God in Heaven , is called , the seeing of him as he is , and signifies the most clear and compleat knowledge , which the rational soul when purified and raised to its most perfect state can receive ; and out-shines all the discoveries of God in the lower World. Adam had a visible copy of his invisible beauty , but the Saints in Heaven see the glorious Original . He saw God in the reflection of the Creature , but the Saints are under the direct beams of Glory , and see him face to face . All the Attributes appear in their full and brightest lustre to them . Wisdom , Love , Justice , Holiness , Power , are manifested in their exaltation . And the glorified Soul , to qualify it for converse with God in this intimate manner , hath a more excellent constitution then was given to it in the Creation . A new edge is put upon the faculties whereby they are fitted for those objects which are peculiar to Heaven . The intellectual eye is fortified for the immediate intuition of God. Adam in Paradise was absent from the Lord , in comparison of the Saints who encompass his Throne , & are in the presence of his Glory . Besides , 'T is the peculiar excellency of the Heavenly Life , that the Saints every moment enjoy it without any allay , in the highest degree of its Perfection . The Life of Adam was alwaies in a circle of low and mean functions of the Animal Nature , which being common to him and Beasts , the acts of it are not strictly Humane . But the Spiritual Life in Heaven is entirely freed from those servile necessities , and is spent in the eternal performance of the most noble actions of which the intelligent Nature is capable . The Saints do alwaies contemplate , admire , love , enjoy , and praise their everlasting Benefactor . God is to them all in all . In short , That which prefers the Glory of Heaven infinitely before the first state of Man , is the continuance of it for ever : 'T is an unwithering and never-fading Glory . Adam was liable to Temptations , and capable of Change , he fell in the Garden of Eden , and was sentenc'd to die . But Heaven is the Sanctuary of Life and Immortality ; 't is inaccessible to any evil . The Serpent that corrupted Paradise with its Poison , can't enter there . As there is no seed of Corruption within , so no cause of it without . Our Redeemer offer'd Himself by the Eternal Spirit , and purchased an eternal Inheritance for his People . Their Felicity is full and perpetual , without encrease , for in the first moment 't is perfect , and shall continue without declination . The Day of Judgment is called the Last Day : For Daies , and Weeks , and Months , and Years , the Revolutions which now measure Time , shall then be swallowed up in an unchangeable Eternity . The Saints shall be for ever with the Lord. And in all these respects , the Glory of the Redeemed , as far exceeds the Felicity of Man in the Creation , as Heaven , the bright Seat of it , is above the fading beauty of the terrestrial Paradise . CHAP. XI . Redeeming Love deserves our highest Admiration , and humble Acknowledgments . The illustration of it by several Considerations . God is infinitely amiable in Himself , yet his Love is transient to the Creature . 'T is admirable in Creating and Preserving Man , more in Redeeming him and by the Death of his Son. The discovery of God's Love in our Redemption is the strongest persuasiue to Repentance . The Law is ineffectual to produce real Repentance . The common benefits of Providence are insuff●cient to cause Faith and Repentance in the guilty Creature . The clear discovery of pardoning Mercy in the Gospel can only remove our Fears , and induce us to return to God. The transcendent Love of God should kindle in us a reciprocal Love to Him. His Excellency , and His ordinary Bounty to Mankind cannot prevail upon us to love Him. His Love to us in Christ only conquers our Hatred . Our Love to Him must be sincere and superlative . The despising of Saving Mercy is the highest Provocation . It makes the Condemnation of Men most just certain , and heavy . 1. ' THis Redeeming Love deserves our highest Admiration , and most humble acknowledgments . If we consider God aright , it may raise our wonder , that He is pleased to bestow kindness upon any created being . For in Him is all that is excellent and amiable ; and 't is essential to the Deity , to have the perfect knowledg of Himself , and perfect Love to Himself . His Love being proportioned to his Excellencies , the act is infinite , as the object : And the perfections of the Divine Nature , being equal to his Love , 't is a just cause of admiration that 't is not confined to himself , but is transient and goes forth to the Creature . When David looked up to the Heavens , and saw the Majesty of God written in Characters of light , he admires that Love which first made Man a litle lower then the Angels , and Crowned him with Glory and Honour , and that providential care which is mindful of him , and visits him every moment . Such an inconceivable distance there is between God and Man , that 't is wonderful , God will spend a thought upon us . Lord , what is Man that thou takest knowledge of him ? or the Son of Man that thou makest account of him ? Man is like to vanity , his dayes are as a shadow that passeth away . His being in this world hath nothing firm , or solid ; 't is like a shadow , that depends upon a cause that is in perpetual motion , the light of the Sun , and is alwayes changing , till it vanishes in the darkness of the night . But if we consider Man in the quality of a sinner , and what God hath wrought for his recovery , we are overcome with amazement . All temporal favours are but foils to this miraculous Mercy , and unspeakably below the least instance of it : without it all the priviledges we enjoy above inferior Creatures in this life , will prove aggravations of our future misery . God saw us in our degenerate state , destroyed by our selves , and yet , O Goodness truly Divine ! he loved us so far , as to make the way for our recovery . High Mountains were to be levelled , and great depths to be filled up , before we could arrive at blessedness : all this God hath done . He hath brought the Curse of the guilty upon the innocent , and exposed his beloved Son to the Sword of his Justice , to turn the blow from us . What astonishing goodness is it , that God who is the Author and end of all things , should become the means of our Salvation ? And by the lowest abasement ? What is so worthy of admiration as that the Eternal should become mortal , that being in the form of God , he should take on him the form of a Servant , that the Judge of the World should be condemned by the guilty , that he should leave his Throne in Heaven to be nailed to the Cross , that the Prince of Life should taste of Death ? These are the great Wonders which the Lord of Love hath performed , and all for sinful , miserable and unworthy Man , who deserved not the least drop of that Sweat and Blood he spent for him : and without any advantage to himself , for what content can be added to his felicity by a cursed Creature ? Infinite Love , that is as admirable as saving ! Love that passeth Knowledge ! and is as much above our comprehension as desert . In natural things , admiration is the effect of ignorance , but here 't is increased by Knowledg . For the more we understand the excellent Greatness of God , and the vileness of Man , the more we shall admire saving Mercy . And the most humble acknowledgments are due for it . When David told Mephibosheth , that he should eat bread with him at his T●ble continually , he bowed himself , and said , What is thy Servant , that thou shouldest look on such a dead Dog as I am ? A speech ful of gratitude , and humility ; yet he was of a Royal extraction , though at that time in a low condition . With a far greater sense of our unworthiness , we should reflect upon that condescending Love , that provides the Bread of God for the food of our Souls , without which we had perisht for want . David in that divine thanksgiving recorded in the Scripture , reflects upon his own meanness , and from that magnifies the favour of God towards him . Who am I , O Lord God ? and what is my house , that thou hast brought me hitherto ? and this was yet a small thing in thy sight , O Lord God , but thou hast spoken of thy Servants house , for a great while to come , and is this the manner of Man , O Lord God ? if such humble and thankful acknowledgments were due for the Scepter of Israel , what is for the Crown of Heaven ? and and that procured for us by the sufferings of the Son of God. Briefly , Goodness is the foundation of Glory , therefore the most solemn and affectionate Praise is to be rendered for transcendent Goodness , The consent of Heaven and Earth , is ; in ascribing blessing , and honour , and glory to him that sits on the Throne , and the Lamb for ever . 2. The Love of God discovered in our Redemption , is the most powerful persuasive to Repentance . For the discovery of this we must consider , that real Repentance is the consequent of Faith , and always in proportion to it . Therefore , the Law which represents to us the Divine Purity and Justice , without any allay of Mercy , can never work true Repentance in a Sinner . When Conscience is under the strong conviction of guilt , and of Gods Justice as implacable , it causes a dreadful flight from him , and a retchless neglect of means . Despair hardens . Neither is the discovery of God in Nature , prevailing over the impenitent Hearts of men . 'T is true , the visible frame of the World , and the continual benefits of Providence , instruct Men in those prime Truths , the Being and Bounty of God to those that serve Him , and invite them to their Duty . God never left himself without a witness in any age : His Goodness is design'd To lead men to Repentance . And the Apostle aggravates the obstinacy of Men , that render'd that method entirely fruitless . But the Declaration of Gods Goodness in the Gospel is infinitely more clear and powerful , than the silent revelation by the works of Creation and Providence . For although the Patience and general Goodness of God offered some intimations that he is placable , yet not a sufficient support for a guilty and jealous Creature to rely on . The natural notion of Gods Justice is so deeply rooted in the Humane Soul , that till He is pleased to proclaim an Act of Grace and Pardon , on the conditions of Faith and Repentance , 't is hardly possible that convinced Sinners should apprehend Him otherwise than an Enemy ; and that all the common Benefits they enjoy , are but Provisions allowed in the interval between the Sentence pronounc'd by the Law , and the Execution of it at Death . Therefore God to overcome our fears , and to melt us into a compliance , hath given in the Scripture the highest assurance of his willingness to receive all relenting and returning Sinners . He interposes the most solemn Oath to remove our suspicions . As I live , saith the Lord , I delight not in the death of the wicked , but that the wicked turn from his way and live . And have I any pleasure at all that the wicked should die ? saith the Lord God : And not that he should return from his ways and live ? The majesty and ardency of the Expressions testifie the truth and vehemency of his desire , so far as the Excellency of his Nature is capable to feel our Affections . And the Reason of it is clear ; for the Conversion of a Sinner implies a thorough change in the Will and Affections from Sin to Grace , and that is infinitely pleasing to Gods Holiness , and the giving of Life to the converted is most suitable to his Mercy . The Angels who are infinitly inferiour to Him in Goodness , rejoyce in the Repentance and Salvation of Men ; Much more God doth . There is an eminent difference between his inclinations to exercise Mercy , and Justice . He uses expressions of regret when He is constrained to punish . O that my People had hearkned to me , and Israel had walked in my wayes . And how shall I give thee up , Ephraim ? how shall I deliver thee , Israel ? mine heart is turned within me : As a merciful Judg , that pities the Man when he condemns the Malefactor . But He dispenses Acts of Grace with pleasure , He pardons Iniquity , and passes by transgressions , because He delights in Mercy . 'T is true , when Sinners are finally obdurate , God is pleased in their Ruine , for the honour of his Justice ; yet , t is not in such a manner as in their Conversion and Life . He doth not invite Sinners to transgress , that He may condemn them : He is not pleased when they give occasion for the exercise of his Anger . And above all , we have the clearest and surest discovery of pardoning Mercy in the Death of Christ. For what stronger evidence can there be of God's readiness to pardon , than sending his Son into the World to be a Sacrifice for Sin , that Mercy without prejudice to his other Perfections might upon our Repentance forgive us ? And what more rational argument is there , and more congruous to the Breast of a Man , to work in him a serious grief and hearty detestation of Sin , not only as a cursed thing , but as 't is contrary to the Divine Will , than the belief that God , in whose Power alone it is to pardon Sinners , is most desirous to pardon them , if they will return to Obedience ? The Prodigal in his extream distress resolved to go to his Father with penitential acknowledgments and submission : and , to use the words of a devout Writer , His guilty Conscience as desperate asks him , Qua spe , with what hope ? He replies to himself , Illa qua Pater est . Ego perdidi quod erat filii ; ille quod patris est n●n amisit : Though I have neglected the duty and lost the confidence of a Son , he hath not lost the compassion of a Father . That Parable represents Man in his degenerate forlorn state , and that the Divine Goodness is the Motive that prevails upon him to return to his duty . 3. The transcendent Love that God hath exprest in our Redemption by Christ , should kindle in us a reciprocal affection to him . For what is more natural than that one flame should produce another ? We love him , because he loved us first . The original of our Love to God is from the evidence of his to us : this alone can strongly and sweetly draw the heart to him . 'T is true , the divine excellencies as they deserve a superlative esteem , so the highest affection : but the bare contemplation of them is ineffectual to fire the Heart with a zealous Love to God. For Man in his Corrupt state hath a Diabolical Seed in him ; he is inclined not only to Sensuality , which is an implicit hatred of God , ( for an eager Appetite to those things which God forbids , and a fixed Aversation from what He commands , are the Natural effects of Hatred , ) But to malignity and direct hatred against God. He is an enemy in his mind through wicked Works : and this enmity ariseth from the consideration of Gods Justice , and the effects of it . Man cannot Sin and be happy , therefore he wishes there were no God to whom he must be accountable . He is no more wrought on by the Divine perfections and beauties to love the Deity , than a guilty person , who resolvedly goes on to break the Laws , can be perswaded to love the Judge , for his excellent knowledg , and his inflexible integrity , who will certainly condemn him . Besides , the great and abundant blessings , which God , as Creator , and Preserver , bestows upon all , cannot prevail upon guilty Creatures to love him . Indeed the goodness that raised us from a state of nothing , is unspeakably great , and layes an Eternal Obligation upon us . The whole stock of our affections is due to Him , for conferring upon us the humane Nature , that is common to Kings and the meanest Beggar . All the Riches and Dignity of the greatest Prince , whereby he exceeds the poorest Wretch , compared to this benefit which they both share in ▪ have no more proportion than a Farthing to an immense Treasure . The Innumerable Expressions of God's Love to us every Day should infinitely endear Him to us . For who is so inhumane as not to love his Parents , or his Friend , who defended him from his deadly Enemies , or relieved him in his poverty , especially if the vein of his bounty be not dryed up , but alwayes diffuses it self in new favours ? If we love the memory of that Emperour , who reflecting upon one day that past without his bestowing some benefit , with grief said , Diem perdidi , I have lost a day ; how much more should we love God who every moment bestows innumerable blessings upon his Creatures . But sinful Man hath contracted such an unnatural hardness , that he receives no impressions from the renewed Mercies of God. He violates the Principles of Nature , and Reason . For how unnatural is it , not to love our Benefactour , when the dull Ox and the stupid Ass serve those that feed them ? and how unreasonable , when the Publicans return love for love ? Now there is nothing that can perfectly overcome our hatred , but the consideration of that Love , which hath freed us from Eternal Misery : for the guilty Creature will be alwayes suspicious , that notwithstanding the ordinary benefits of Providence , God is an enemy to it : and till Man is convinced , that in loving God , he most truly loves himself , he will never sincerely affect him . This was one great design of God in the Way , as well as in the Work of our Redemption , to gain our hearts intirely to himself . He saves us in the most endearing , and obliging manner . As Davids affection declared its self , I will not serve the Lord with that which cost me nothing : So God would not save Man with that which cost him nothing , but with the dearest price hath purchased a Title to our Love. God was in Christ reconciling the World to himself , as well as through Christ reconciling himself to the World. He hath propounded such Arguments for our Love , so powerful , and sublime , that Adam in Innocence was unacquainted with . He sent down his own Bowels to testifie His Affection to us . And that should be the greatest indearment of our Love , which was the greatest evidence of his . And if we consider the Person of our Redeemer , what more worthy object of our affection than Christ ? And Christ dying with all the circumstances of dishonour and pain , and dying thus for Love , and this Love terminated on Man. If He had no attractive excellencies in himself , yet his dying for us should make him infinitely precious and dear to our Souls . He is more amiable on the Cross , than in the Throne : For there we see the clearest Testimony , and the most Glorious Triumph of his Love. There he endured the Anger of Heaven , and the scorn of the Earth . There we might see Joy sadned , Faith fearing , Salvation suffering , and Life dying . Blessed Redeemer , what couldst thou have done or Suffered more , to quicken our dead Powers , and inflame our cold Hearts toward thee ? How can we remember thy bleeding , dying Love without an Extasy of affection ? If we are not more insensible than the Rocks , 't is impossible but we must be toucht and softened by it . Suppose an Angel by special delegation had been enabled to have trod Satan under our feet , our obligations to him had been inexpressible , and our love might have been intercepted from ascending to our Creator . For Salvation is a greater benefit , than the meer giving to us our natural being . As the privation of felicity with the actual misery that is joyned with it , is infinitely worse than the negation of being . Our Lord pronounced concerning Judas ; It had been good for that Man that he had never been born . Redeeming Goodness exceeds creating . Now the Son of God that he might have our highest Love , alone wrought Salvation for us . And what admirable Goodness is it , that he puts a value upon our affection , and accepts such a small return ! our most intense and ardent love bears no more proportion to his , than a spark to the Element of Fire . Besides , His Love to us was pure , and without any benefit to himself ; but ours to him is profitable to our Souls , for their eternal advantage . Yet with this He is fully satisfied ; when we love Him in the quality of a Saviour , we give Him the Glory of that he designs most to be Glorified in , that is , of his Mercy to the miserable . For this reason he instituted the Sacrament of the Supper , the contrivance of his Love , to refresh the memory of his Death , and quicken our fainting love to him . Now the Love that our Saviour requires must be . 1. Sincere and Unfeigned . This declares it self by a care to please Him in all things . If a Man love me , saith our Saviour , he will keep my Commandments . Obedience is the most natural and necessary product of Love. For Love is the spring of Action , and employs all the faculties in the service of the person loved . The Apostle expresses the force of it by an emphatical Word , The Love of Christ constrains us : it signifies to have one bound , and so much under power that he cannot move without leave . As the inspired Prophets were carried by the Spirit , and intirely acted by his motions . Such an absolute Empire had the Love of Christ over him , ruling all the inclinations of his Heart , and actions of his Life . 'T is this alone makes Obedience chearful , and constant . For Love is seated in the Will , and the Obedience that proceeds from it , is out of choice , and purely voluntary . No Commandment is grievous that is performed from Love. And it makes Obedience constant : that which is forced from the impression of fear is unsteadfast ; but what is mixt with delight is lasting . 2. Our Love to Christ must be supreme , exceeding that which is given to all inferiour Objects . The most elevated and entire Affection is due to Him who saves us from Torments that are extreme and eternal , and bestows upon us an Inheritance immortal and undefiled . Life it self and all the endearments of it , Relations , Estates are to be disvalued , when set in comparison with Him. Nay if ( by an impossible supposition ) they could be separated , our Saviour should be more dear to us than Salvation . For He declared greater Love in giving Himself for our Ransom , than in giving Heaven to be our Reward . When we love Him in the highest degree we are capable of , we have reason to mourn for the imperfection of it . In short , A Superlative Love as 't is due to our Redeemer , so 't is only accepted by Him. He that loveth father or mother , son or daughter more than Him , is not worthy of Him. And He tells us in other places that we must hate them , to shew , that this Love should so far exceed the Affection that is due to those persons , that in all occasions where ●hey divide from Christ , we should demean our selves as if we had only for them an indifference , and even an aversation . Indeed the preferring of any thing before Him , who is altogether desirable in Himself , and infinitely deserves our Love , is brutishly to undervalue Him , and in effect not to love Him. For in a Temptation where Christ and the beloved object are set in competition ; as a greater weight turns the Scales , so the stronger Affection will cause a person to renounce Christ , for the possession of what he loves better . 'T is the Love of Christ reigning in the Heart , that is the only Principle of Perseverance . 4. What an high Provocation is it to despise Redeeming Mercy , and to defeat that infinite Goodness which hath been at such expence for our Recovery ? The Son of God hath emptied all the Treasures of his Love , to purchase Deliverance for guilty and wretched Captives , He hath past through so many pains and thorns to come and offer it to them ; He sollicits them to receive Pardon and Liberty , upon the conditions of Acceptance and Amendment , which are absolutely necessary to qualifie them for Felicity : Now if they slight the Benefit , and renounce their Redemption ; if they sell themselves again under the Servitude of Sin , and gratifie the Devil with a new conquest over them ; what a bloody Cruelty is this to their own Souls , and a vile indignity to the Lord of Glory ? And are there any servile spirits so charm'd with their misery , and so in love with their chains , who will stoop under their cruel Captivity , to be reserved for eternal Punishment ? Who can believe it ? But alas Examples are numerous and ordinary : The most by a Folly as prodigious as their Ingratitude , prefer their Sins before their Saviour , and love that which is the only just object of Hatred , and hate Him who is the most worthy object of Love. 'T is a most astonishing consideration , that Love should persuade Christ to die for Men , and that they should trample upon his Blood , and choose rather to die by themselves , than to live by Him. That God should be so easie to forgive , and Man so hard to be forgiven . This is a Sin of that transcendent height , that all the abominations of Sodom and Gomorrah , are not equal to it . This exasperates Mercy , that dear and tender Attribute ; the only Advocate in God's Bosom for us : This makes the Judge irreconcilable . The rejecting of life upon the gracious terms of the Gospel , makes the condemnation of Men most just , certain , and heavy 1. Most Just : for when Christ hath performed what was necessary for the expiation of sin , and hath opened the Throne of Grace , which was before shut against us , and by this God hath declared how willing he is to save Sinners ; if they are wilful to be damned , and frustrate the blessed methods of Grace , 't is most equal they should inherit their own choice : They judge themselves unworthy of Eternal Life . Conscience will justifie the severest doom against them . 2. It makes their condemnation certain , and final . The Sentence of the Law is reversible by an appeal to an Higher Court ; but that of the Gospel against the refusers of Mercy will remain in its full force for ever . He that believes not , is condemn'd already . 'T is some consolation to a Malefactor , that the Sentence is not pronounced against him : but an unbeliever hath no respite . The Gospel assures the sincere Believer , that he shall not enter into Condemnation , to prevent his fears of an after sentence , but it denounces a present doom , against those who reject it . The Wrath of God abides on them . Obstinate infidelity sets beyond all possibility of Pardon : there is no Sacrifice for that Sin. Salvation is self cannot save the impenitent Infidel : For he excludes the only means whereby Mercy is conveyed . How desperate then is the case of such a Sinner ? To what Sanctuary will he fly ? all the other Attributes condemn him , Holiness excites Justice , and Justice awakens Power for his destruction ; and if Mercy interpose not between him and ruin , he must perish irrecoverably . Who ever loves not the Lord Christ is Anathema Maranatha ; He is under an irrevocable Curse , which the Redeemer will confirm at his coming . 3. Wilful neglect of Redeeming Mercy aggravates the Sentence , and brings an extraordinary damnation upon Sinners . Besides the doom of the Law which continues in its vigour against transgressors , the Gospel adds a more heavy one against the impenitent , because he beleives not in the name of the only begotten Son of God. Infidelity is an outrage not to a Man or an Angel , but to the Eternal Son. For the Redemption of Souls is reckoned as a part of his reward , He shall see of the travel of his soul and be satisfied . Those therefore that spurn at Salvation , deny him the honour of his sufferings : and are guilty of the defiance of his Love , of the contempt of his Clemency , of the provocation of the most sensible and severe Attribute when 't is incensed . This is to strike him at the Heart , and to kick against his Bowels . This increases the anguish of his sufferings , and imbitters the Cup of his Passion . This renews his Sorrows , and makes his Wounds bleed afresh . Ingrateful Wretches ! that refuse to bring Glory to their Redeemer , and blessedness to themselves : that rather chuse that the accuser should triumph in their misery , then their Saviour rejoyce in their felicity . This is the great condemnation , that Christ came into the World to exempt Men from Death , and they refuse the Pardon . 'T is an aggravation of sin above what the Devils are capable of , for Pardon was never offered to those rebellious spirits . In short , so deadly a malignity there is in it , that it poysons the Gospel it self , and turns the sweetest Mercy into the sorest Judgment . The Sun of Righteousness who is a reviving light to the penitent Believer , is a consuming Fire to the obdurate . How much more tolerable had been the condition of such Sinners , if saving Grace had never appeared unto Men , or they had never heard of it ? for the Degrees of Wrath shall be in proportion to the riches of neglected goodness . The refusing Life from Christ , makes us guilty of his Death . And when he shall come in his Glory , and be visible to all that Pierced Him , what Vengence will be the portion of those who despised the Majesty of his Person , the mystery of his Compassions and Sufferings ? Those that lived and dyed in the darkness of Heathenism , shall have a cooler Climate in Hell , then those who neglect the great Salvation . CHAP. XII . Divine Justice concurs with Mercy in the work of our Redemption . The Reasons why we are Redeemed by the Satisfaction of Justice are specified : to declare Gods hatred of Sin , to vindicate the honour of the Law , to prevent the secure commission of Sin. These Ends are obtained in the Death of Christ. The reality of the Satisfaction made to Divine Justice considered . The requisites in order to it . The appointment of God , who in this transaction is to be considered not as a Judg , that is Minister of the Law , but as Governour . His right of Jurisdiction to relax the Law as to the execution of it . His Will declared to accept of the compensation made . The consent of our Redeemer was necessary . He must be perfectly Holy. He must be God and Man. THe Deity in it self is Simple and Pure , without mixture or variety : The Scripture ascribes Attributes to God for our clearer understanding . And those as essential in Him are simply one : They are distinguish'd only with respect to the diverse objects on which they are terminated , and the different effects that proceed from them . The two great Attributes which are exercised towards reasonable Creatures in their lapsed state , are Mercy and Justice : these admirably concur in the work of our Redemption . Although God spared guilty Man for the honour of his Mercy , yet He spared not his own Son , who became a Surety for the offender , but delivered Him up to a cruel Death , for the glory of his Justice . For the clearer understanding of this , three things are to be considered ; 1. The Reasons why we are redeemed by the Satisfaction of Justice . 2. The Reality of the Satisfaction made by our Redeemer . 3. The compleatness and perfection of it . Concerning the first there are three different Opinions , among those who acknowledge the reality of Satisfaction . 1. That 't is not possible that Sin should be pardoned without Satisfaction . For Justice being a natural and necessary excellency in God , hath an unchangable respect to the qualities which are in the Creatures : That as the Divine Goodness is necessarily exercised towards a Creature perfectly holy , so Justice is in punishing the guilty , unless a Satisfaction intervene . And if it be not possible , considering the perfection of the Deity , that Holiness should be unrewarded , far less can it be , that Sin should be unpunisht : since the exercise of Justice , upon which Punishment depends , is more necessary than that of Goodness , which is the cause of Remuneration . For the Rewards which Bounty dispenses are pure Favours , whereas the Punishments which Justice inflicts , are due . In short , Since Justice is a Perfection , 't is in God in a supreme degree , and being infinite 't is inflexible . This Opinion is asserted by several Divines of eminent Learning . The Second Opinion is , That God by his Absolute Dominion and Prerogative , might have releas'd the Sinner from Punishment without any Satisfaction . For as by his Sovereignty He transfer'd the Punishment from the guilty to the innocent ; so He might have forgiven Sin , if no Redeemer had interposed . From hence it follows , that the Death of Christ for the Expiation of Sin was necessary only with respect to the Divine Decree . 3. The Third Opinion is , That considering God in this transaction as qualified with the Office of Supreme Judg and Governor of the World , who hath given just Laws to direct his Creatures in their Obedience , and to be the rule of his proceedings with them as to Rewards and Punishments , He hath so far restrain'd the exercise of his Power , that upon the breach of the Law , either it must be executed upon the Sinner , or if extraordinarily dispenst with , it must be upon such terms as may secure the Ends of Government : and those are His own Honour , and publick Order , and the Benefit of those that are governed . And upon these accounts 't was requisite , supposing the merciful design of God to pardon Sin , that his Righteousness should be declared in the Sufferings of Christ. I will distinctly open this . In the Law the Sovereignty and Holiness of God eminently appear : And there are two things in all Sins , which expose the Offender justly to Punishment : 1. A Contempt of God's Sovereignty , and in that respect there is a kind of equality between them . He that offends in one , is guilty of all , they being ratified by the same Authority . And from hence 't is , that Guilt is the natural Passion of Sin , that alwaies adheres to it . For as God hath a Judicial Power to inflict Punishment upon the Disobedient by vertue of his Soveraignty , so the desert of Punishment arises from the despising it in the violation of his Commands . 2. In every Sin there is a contrariety to Gods Holiness . And in this the natural turpitude of Sin consists , which is receptive of degrees . From hence arises Gods hatred of Sin , which is as essential as his Love to Himself : the infinite Purity and Rectitude of his Nature , infers the most perfect abhorrence of whatever is opposite to it . The righteous Lord loves righteousness , but the wicked his soul hates . Now the Justice of God is founded in his Sovereignty and his Holiness , and the reason why 't is exercised against Sin , is not an arbitrary Constitution , but his Holy Nature , to which ▪ Sin is repugnant . These things being premised , it follows , That God in the relation of a Governor is Protector of those Sacred Laws , which are to direct the Reasonable Creature . And as 't was most reasonable that in the first giving the Law , He should lay the strongest restraint upon Man for preventing Sin , by the threatning of Death , the greatest evil in it self , and in the estimation of Mankind ; so 't is most congruous to Reason , when the command was broke by Mans Rebellion , that the Penalty should be inflicted either on his Person , according to the immediate intent of the Law , or something equivalent should be done , that the Majesty and Purity of God might appear in his Justice , and there might be a visible discovery of the value He puts on Obedience . The life of the Law depends upon the execution of it : for impunity extenuates Sin in the account of Men , and incourages to the free commission of it . If Pardon be easily obtained , Sin wil be easily committed . The first temptation was prevalent by this perswasion , that no punishment would follow . Besides , if upon the bold violation of the Law no punishment were inflicted , not only the glory of God's Holiness would be obscured , as if He did not love Righteousness and hate Sin , but suffered the contempt of the one , and the commission of the other without controul ; but it would either reflect upon His Wisdom , as if He had not upon just reason establisht an alliance between the Offence and the Penalty : or upon His Power , as if He were not able to vindicate the Rights of Heaven . And after His giving a Law , and declaring the according to the tenor of it , He would dispense Rewards and Punishments , if Sin were unrevenged , it would lessen the sacredness of his Truth in the esteem of Men. So that the Law , and Lawgiver would be exposed to contempt . By all which it appears , that the Honour of God was infinitely concerned in His requiring satisfaction for the breach of his Laws . Temporal Magistrates are bound to execute wise and equal Laws , for the preservation of publick order , and civil societies . 'T is true , there be some cases wherein the Lawgiver may be forced to dispense with the Law , as when the sparing of an offender is more advantage to the State than his punishment : Besides , there is a superior Tribunal to which great Offenders are obnoxious , and good Magistrates , when through weakness they are fain to spare the guilty , refer them to God's Judgment . But 't is otherwise in the Divine Government : For God is infinitely free from any necessity of Compliance . There is no exigency of Government that requires , that any Offenders should escape his Severity . Neither is there any Justice above his , which might exact Satisfaction of them . Besides , the Majesty of his Laws is more Sacred than of those which preserve Earthly States , and ought to be more inviolable . The sum is , to declare God●s hatred of Sin which is essential to his nature , to preserve the honour of the Law which otherwise would be securely despised , to prevent sin by keeping up in Men an holy fear to offend God , which should be an eternal respect of the rational Creature to Him , 't was most fit , that the presumptuous breach of Gods Command should not be unpunished . Now when the Son of God was made a Sacrifice for Sin , and by a bloody Death made expiation of it , the World is convinced , how infinitely hateful Sin is to him , the dignity of the Law is maintained , and Sin is most effectually discouraged . There is the same terror , though not the same rigor , as if all mankind had been finally condemned . Thus it appears how becoming God it was , to accomplish our Salvation in such a manner , that Justice and Mercy are revealed in their most noble and eminent effects , and operations . 2. The reality of the satisfaction made to Divine Justice is next to be proved . This is the center , and heart of the Christian Religion , from whence all vital and comforting influences are derived : and for the opening of it , I will first consider the requisites in order to it : which are 1. The Appointment of God , whose Power and Will are to be considered in this transaction . 1. His Power : for 't is an act of supremacy to admit that the sufferings of another should be effectual to redeem the offender . God doth not in this affair sustain the Person of a Judge , that is the Minister of the Law , and cannot free the guilty by transferring the punishment on another , but is to be considered as Governour , who may by pure Jurisdiction dispense in the execution of the Law , upon those considerations which fully answer the ends of Government . The Law is not executed according to the Letter of it , for then no sinner can be saved : but repenting Believers are free from condemnation . Nor is it abrogated , for then no obligation remains as to the duty , or penalty of it : but Men are still bound to obey it , and impenitent Infidels are still under the Curse : The Wrath of God abides upon them . But 't is relaxt as to the punishment , by the merciful condescension of the Lawgiver . Some Laws are not capable of relaxation in their own nature : because there is included moral iniquity in the relaxation . As the commands to love God , and obey Conscience , can never lose their binding force . 'T is an universal rule that suffers no exception , God cannot deny himself ; therefore he can never allow sin , that directly opposes the perfections of His Nature . Besides , some Laws cannot be relaxt ex hypothesi , upon the account of the Divine Decree which makes them irrevocable , as that all who die in their impenitency shall be damned . Now there was no express sign annext to the Sanction of the original Law , to intimate , that it should be unalterable as to the letter of it . The threatning declared the desert of Sin in the Offender , and the right of punishing in the Superior ; but 't is so to be understood , as not to frustrate the power of the Law-giver , to relax the punishment upon wise and just reasons . The Law did neither propound , nor exclude this expedient : for judging without passion against the Sinner , it is satisfied with the punishment of the Crime . For 't is not the evil of the sufferer that is primarily designed by the Law , but the preservation of publick order , for the honour of the Lawgiver , and the benefit of those that are subjects . So that the relaxing the punishment , as to the person of the Sinner , by compensation , fully answers the intent of the Law. 2. As by the right of Jurisdiction God might relax the Law , and appoint a Mediatour to interpose by way of Ransom , so he hath declared his will to accept of Him. The Law in strictness obliged the Sinning person to suffer , so that he might have refused any other Satisfaction . Therefore the whole Work of our Redemption is referred to His Will as the primary cause . Our Saviour was sent into the World by the order of God : He was sealed , that is , authorised for that great Work by commission from Him. He was called to His Office , by the voice of his Father from heaven , Thou art my beloved Son in whom I am well pleased . God anointed him with the Holy●Ghost , and with Power , which signifies as the enduing of Him with the Graces of the Spirit , so the investing Him in the dignity of Mediator , as Kings , Priests , and Prophets were . And both were necessary : for his Graces without his Office are unprofitable to us , and His Office without His capacity , of no advantage . In short , the Apostle observes this as the peculiar excellency of the New Covenant , and the foundation of our hopes , that the Mediatour was constituted by a solemn Oath , The Lord hath sworn , and will not repent , thou art a Priest for ever after the order of Melchisedec . 2. The Consent of our Redeemer was necessary , that he might by Sufferings satisfie for us . For being the Lord from Heaven , there was no Superiour Authority to command , or Power to compel him . 'T is true , having become our Surety , 't was necessary He should be accountable to the Law : But the first undertaking was most free . When one hath entred into Bonds to pay the Debt of an insolvent person , he must give satisfaction ; but 't is an act of liberty and choice to make himself liable . Our Saviour tells us , It behoved Christ to suffer ; he doth not say that the Son of God should suffer , but that Christ. This Title signifies the same Person in substance , but not in the same respect and consideration . Christ is the Second Person cloathed with our Nature . There was no necessity that obliged God to appoint his Son , or the Son to accept the Office of Mediator ; But when the Eternal Son had undertook that charge , and was made Christ , that is , assumed our Nature in order to redeem us , 't was necessary that He should suffer . Besides , His Consent was necessary upon another account . For the Satisfaction doth not arise meerly from the Dignity of his Person , but from the Law of substitution , whereby He put himself in our stead , and voluntarily obliged Himself to suffer the Punishment due to us . The efficacy of his Death is by vertue of the Contract between the Father and Him , of which there could be no cause but pure Mercy , and His voluntary Condescension . Now the Scripture declares the willingness of Christ , particularly at his entrance into the World , and at his Death . Upon His comming into the World , He begins his Life by the internal Oblation of Himself to his Father ; Sacrifice and Offering thou didst not desire ; mine ears hast thou opened : that is , He entirely resigned himself to be Gods Servant , Burnt-Offering and Sin-Offering hast thou not required . Then said I , Lo , I come , in the volume of thy book 't is written of me , I delight to do thy will , O my God , yea thy Law is within my heart . He saw the Divine Decree , and embrac'd it ; the Law was in his Heart , and fully possest all his Thoughts and Affections , and had a commanding influence upon his Life . And his Willingness was fully exprest by Him , when He approacht to His last Sufferings . For although He declin'd Death as Man , having natural and innocent desires of Self-Preservation , yet as Mediator he readily submitted to it . Not my Will , but thine be done , was his voice in the Garden . And this argued the compleatness and fixedness of his Will , that notwithstanding his aversation from Death absolutely considered , yet with an unabated election He still chose it as the means of our Salvation . No involuntary Constraint was laid upon him , to force him to that submission ; But the sole causes of it were his free Compliance with his Fathers Will , and his tender Compassion towards Men. He saith , I have power to lay down my life , and power to take it up ; this command I received of my Father . In his Death , Obedience and Sacrifice were united . The Typical Sacrifices were led to the Altar , but the Lamb of God presented Himself : 't is said , He gave himself for us , to signifie his willingness in dying . Now the Freeness of our Redeemer in dying for us , qualified his Sufferings to be meritorious . The Apostle tells us , that By the obedience of one many are made righteous : that is , By his voluntary Sufferings we are justified : for without his Consent , his Death could not have the respect of a punishment for our Sins . No Man can be compelled to pay anothers Debt , unless he make himself Surety for it . Briefly , The Appointment of God , and the Undertaking of Christ , to redeem us from the Curse of the Law by his suffering it , are the Foundation of the New-Testament . 3. He that interpos'd as Mediator must be perfectly Holy , otherwise he had been liable to Justice for his own Sin. And guilty Blood is impure and corrupt , apter to stain by its effusion and sprinkling , than to purge away Sin. The Apostle joins these two as inseparable , He appeared to take away Sin , and in Him is no sin . The Priesthood under the Law was imperfect ; as for other reasons , so for the sins of the Priests . Aaron the first and chief of the Levitical Order , was guilty of gross Idolatry , so that Reconciliation could not be obtained by their Ministry : For how can one Captive ransom another , or Sin expiate Sin ? But our Mediator was absolutely innocent , without the least tincture of Sin original , or actual . He was conceived in a miraculous manner , infinitely distant from all the impurities of the earth . That which is produced in an ordinary way receives its propriety from second Causes , and contracts the defilement that cleaves to the whole species : Whatever is born of blood , and the will of the flesh , that is form'd of the substance of the Flesh , and by the sensual Appetite is defiled : but though He was form'd of the substance of the Virgin , yet by vertue of an Heavenly Principle , according to the words of the Angel to her , The Holy Ghost shall come upon thee , and the power of the Highest shall overshadow thee ; therefore also that Holy thing that shall be born of thee , shall be called the Son of God. He came in the appearance only of sinful flesh . As the Brazen Serpent had the figure , and not the poison of the fiery Serpent . He was without actual Sin ; He foil'd the Tempter in all his arts and methods wherewith he tried Him. He resisted the Lust of the Flesh , by refusing to make the stones Bread to asswage his Hunger ; and the Lust of the Eyes , in despising the Kingdoms of the World with all their Treasures ; and the Pride of Life , when he would not throw himself down , that by the interposing of Angels for His rescue , there might be a visible proof that He was the Son of God. The Accuser himself confest Him to be the Holy One of God : he found no corruption within Him , and could draw nothing out of him . Judas that betrayed him , and Pilate that condemned him , acknowledged his Innocence . He perfectly fulfill'd the Law , and did alwaies what pleased his Father . In the midst of his Sufferings , no irregular motion disturbed his Soul , but He alwaies exprest the highest Reverence to God , and incredible Charity to Men. He was compared to a Lamb , ( for his Passion and his Patience ) that quietly dies at the foot of the Altar . Besides , We may consider in our Mediator not only a perfect freedom from Sin , but an impossibility that he should be toucht by it . The Angelical Nature was liable to folly ; but the Humane Nature by its intimate and unchangeable Union with the Divine is establisht above all possibility of Falling . The Deity is Holiness 〈◊〉 self , and by its personal presence , is a greater preservative from sin , than either the vision of God in Heaven , or the most permanent habit of Grace . Our Saviour tells us the Son can do nothing of himself , but according to the pattern the Father sets him . Now the perfect Holiness of our Redeemer hath a special efficacy in making his Death to be the expiation of Sin , as the Scripture frequently declares . For such an high Priest became us who is holy , harmless , undefiled and separate from sinners . And he that knew no sin , was made sin for us , that we might be made the Righteousness of God in him . We are Redeemed not with corruptible things , as Silver , and Gold , but with the precious Blood of Christ as of a Lamb without blemish , and without spot . And by his knowledg shall my righteous Servant justifie many . 4. 'T was requisite the Mediator should be God and Man. He must assume the nature of Man , that he might be put in his stead in order to make satisfaction for him . He was to be our representative , therefore such a conjunction between us must be , that God might esteem all his People to suffer in him . By the Law of Israel the right of Redemption belonged to him that was next in blood : Now Christ took the Seed of Abraham , the original element of our nature , that having a right of Propriety in us as God , He might have a right of Propinquity as Man. He was allied to all Men , as Men : that His sufferings might be universally beneficial . And He must be God : 't is not his Innocency onely , or Deputation , but the Dignity of His Person that qualifies Him to be an all-sufficient Sacrifice for Sin , so that God may dispense pardon , in a way that is honourable to Justice . For Justice requires a proportion between the Punishment and the Crime : and that receives its quality from the dignity of the person offended . Now since the Majesty of God is infinite against whom sin is committed , the guilt of it can never be expiated but by an infinite Satisfaction . There is no name under Heaven , nor in Heaven that could save us , but the Son of God , who being equal to Him in greatness , became Man. If there had been such compassion in the Angels as to have inclined them , to interpose between Justice and us , they had not been qualified for that Work : not only upon the account of their different nature , so that by substitution they could not satisfie for us ; nor that being immaterial substances , they are exempted from the dominion of death , which was the punishment denounc'd against the sinner , and to which his Surety must be subjected : but principally that being finite Creatures they are incapable to atone an incensed God. Who among all their glorious Orders durst appear before so consuming a fire ? who could have been an Altar whereon to sanctifie a Sacrifice to Divine Justice ? no meer Creature how worthy so ever could propitiate the supreme Majesty when justly provoked . Our Redeemer was to be the Lord of Angels . The Apostle tells us that it pleased the Father that in him all fulness should dwell . This respects not his original Nature , but his Office , and the reason of it is , to reconcile by the blood of the Cross , things in Heaven , and in the Earth . From the greatness of the Work we may infer the quality of the means , and from the quality of the means , the Nature of the Person that is to perform it . Peace with God who was provoked by our Rebellion , could only be made by an infinite Sacrifice . Now in Christ the Deity it self , not its influences , and the fulness of it , not any particular perfection only , dwelt really and substantially . God was present in the Ark in a shadow , and representation ; He is present in nature by his sustaining Power , and in his Saints by special favour , and the eminent effects , the Graces and Comforts that proceed from it ; but he is present in Christ in a singular and transcendent manner . The Humanity is related to the Word not only as a Creature to the Author of its being , for in this regard it hath an equal respect to all the persons , but by a peculiar conjunction : for 't is actuated by the same subsistence as the Divine Essence is in the Son , but with this difference , the one is voluntary , the other necessary ; the one is espoused by Love , the other received by Nature . Now from this intimate Union , there is a communication of the special qualities of both natures to the Person of Christ : Man is exalted to be the Son of God , and the Word abased to be the Son of Man. As by reason of the vital Union between the Soul and Body , the essential parts of Man , 't is truly said that he is rational in respect of his soul , and mortal in respect of his body . This Union derives an infinite merit to the obedience of Christ. For the humane nature having its complement from the Divine Person , 't is not the nature simply considered , but the person that is the fountain of actions . To illustrate this by an instance : the civil Law determines that a tree transplanted from one soile to another , and taking root there , it belongs to the owner of that ground ; in regard that receiving nourishment from a new earth , it becomes as it were another tree , though there be the same individual root , the same body , and the same soul of vegetation as before . Thus the humane nature taken from the common mass of Mankind , and transplanted by personal Union into the Divine , is to be reckoned as intirely belonging to the Divine , and the actions proceeding from it are not meerly humane , but are raised above their natural worth , and become meritorious . One hour of Christs Life glorified God more , than an everlasting duration spent by Angels and Men in the praises of him . For the most perfect creatures are limited , and finite , and their services cannot fully correspond with the Majesty of God ; but when the Word was made Flesh , and entered into a new state of subjection , he glorified God in a Divine manner and most worthy of him . He that comes from above , is above all . The all sufficiency of his Satisfaction arises from hence , He that was in the form of God , and thought it no robbery to be equal with God ; that is , in the truth of the Divine Nature He was equal with the Father , and without sacriledge , or usurpation possest Divine Honour , he became obedient to the Death of the Cross. The Lord of Glory was Crucified . We are purchased by the Blood of God. And the Blood of Jesus Christ his Son cleanseth us from all Sin. The Divine Nature gives it an infinite and everlasting efficacy . And 't is observable , that the Socinians the declared enemies of his Eternity , consentaneously to their first impious error , deny his Satisfaction . For if Jesus Christ were but a titular God , his Sufferings how deep soever , had been insufficient to expiate our offence : in His Death He had been only a Martyr , not a Mediator . For no Satisfaction can be made to Divine Justice , but by suffering that which is equivalent to the guilt of sin , which as 't is infinite , such must the Satisfaction be . CHAP. XIII . Divine Justice is declared and glorified in the Death of Christ. The threefold account the Scripture gives of it : As a Punishment inflicted for Sin , as a Price to redeem us from Hell , as a Sacrifice to reconcile us to God. Man was Capitally guilty . Christ with the allowance of God interposes as his Surety . His Death was inflicted on him by the Supreme Judg. The impulsive Cause of it was Sin. His Sufferings were equivalent to the Sentence of the Law. The Effect of them is our Freedom . An Answer to the Objection , That 't is a violation of Justice to transfer the Punishment from the guilty to the innocent . The Death of Christ is the Price that redeems from Hell. This singular effect of his Death distinguishes it from the death of the Martyrs . An Answer to the Objections . How could God receive this Price , since he gave his Son to that Death which redeems us ? And how our Redeemer , supposing him God , can make Satisfaction to Himself ? The Death of Christ represented as a Sacrifice . The Expiatory Sacrifices under the Law were substituted in the place of guilty Men. The Effects of them answerable to their threefold respect , to God , Sin and Men : The Atonement of Anger , the Expiation of Sin , and Freedom from Punishment . All sorts of Placatory Sacrifices are referr'd to Christ , and the effects of them in a sublime and perfect manner . No prejudice to the Freeness and Greatness of God's Love , that Christ by his Death reconciled Him to men . HAving premised these things , I shall now prove that the Divine Justice is really declar'd and glorified in the obedient Sufferings of Christ. For the opening this point , 't is necessary to consider the account the Scripture gives of his Death ; which is threefold : 1. 'T is represented under the relation of a Punishment inflicted on him for Sin , and the effect of it is Satisfaction to the Law. 2. As a Price to redeem us from Hell. 3. Under the notion of a Sacrifice to reconcile God to Sinners . First . As a Punishment inflicted on him for Sin. This will appear by considering , 1. That Man by his Rebellion against God was capitally guilty : He stood sentenced by the Law to Death . 2. Christ with the allowance of the Supreme Judg , interposed as our Surety , and in that relation was made liable to Punishment . Sins are by resemblance called Debts . As a Debt obliges the Debtor to payment , so Sin doth the Sinner to Punishment . And as the Creditor hath a right to exact the Payment from the Debtor , so God hath a right to inflict Punishment on the guilty . But with this difference , the Creditor by the meer signification of his will may discharge the Debtor , for he hath an absolute power over his estate : whereas publick Justice is concern'd in the Punishment of the guilty . This is evident by many instances . For 't is not sufficient that a Criminal satisfie his Adversary , unless the Prince , who is the Guardian of the Laws , give him Pardon . The interest of a private Person , who hath received an injury , is so distinct from that of the State , that sometimes the injured party solicites the Pardon of the offender without success . Which shews that principally 't is not to satisfie the particular person , that the Crime is punish'd , but to satisfie the Law , and prevent future Disorders . Now our Debt was not pecuniary but penal : And as in civil Cases , where one becomes Surety for another , he is obliged to pay the Debt , for in the estimate of the Law they are but one person ; So the Lord Jesus Christ entring into this relation , He sustained the person of Sinners , and became judicially one with them , and according to the order of Justice , was liable to their punishment . The displeasure of God was primarily and directly against the Sinner , but the effects of it fell upon Christ , who undertook for him . The Apostle tells us , That when the Fulness of time came , God sent his Son , made under the Law , that he might redeem them that were under the Law. He took our Nature & Condition : He was made under the Law Moral and Ceremonial . The directive part of the Moral Law He fulfilled by the Innocency of his Life ; the penalty he satisfied as our Surety , being under an Obligation to save us . And he appeared as a Sinner in his subjection to the Law of Moses . That Hand-writing was against us ; He therefore enter'd into the Bond that we had forfeited . In his Circumcision He signed it with those drops of Blood , which were an earnest of his shedding the rest on the Cross. For whosoever was Circumcised , became a Debtor to the whole Law. And we may observe , 't is said , That as Moses lifted up the brazen Serpent , so the Law of which Moses was a type and Minister , lifted up the Messiah on the Cross. 3. The Scripture is very clear and express in setting down the part that God had in the Sufferings of Christ as Supreme Judg , the impulsive cause that moved Him , their proportion to the punishment of the Law , and the effect of them for our Deliverance . He was delivered by the determinate counsel and foreknowledg of God. All the various and vicious actions of men , were over-ruled by his Providence : The falsness of Judas , the fearfulness of Pilate , and the malice of the Jews were subservient to Gods eternal design . And as He wills not the Death of a Sinner , much less of his Son , but for most weighty Reasons : these are declared by the Prophet , All we like sheep have gone astray , and turned every one to his own waies : Our Errours were different , but the issue was the same , that is , Eternal Death : And the Lord laid on him the iniquity of us all : that is , the Punishment of our Iniquities . His Sufferings had such a respect to Sin , as included the imputation of it . 'T was an act of Sovereignty in God to appoint Christ as Man to be our Surety , but an act of Justice to inflict the punishment , when Christ had undertaken for us . 'T is said , He hath born our griefs , and carried our sorrows . The expressions are comprehensive of all the Miseries of his Life , especially his last Sufferings . The Hebrew words Nasa , and Sabal signifie such a taking away , as is by laying upon one who bears it from us . And thus it is interpreted by St. Peter , He himself bare our sins in his own Body on the tree . This necessarily implies the derivation of our guilt to him , and the consequent of it , the transferring of our punishment . Those words are full and pregnant to the same purpose : He was wounded for our transgressions , he was bruised for our Iniquities , the chastisement of our peace was on him , and with his stripes we are healed . Where the meritorious cause of his Sufferings is set down , as appears by the connexion of the words with the former . The Jews thought him stricken , smitten of God , and afflicted ; that is , justly punisht for Blasphemy , and usurping Divine Honour . In opposition to this conceit 't is added , But he was wounded for our transgressions . This the Apostle expresly telleth us , when he declares that Christ died for our Sins . This will appear more fully , by considering what the desert of Sin is . By our Rebellion we made the forfeiture of Soul & Body to Divine Justice : Death , both the first and the second , was the Sentence of the Law. Now the Sufferings of Christ were answerable to this Punishment . The Death which the Law threatned for Sin , was to be accompanied with Dishonour and Pain . And he suffered the Death of the Cross to which a special Curse was annext . And this was not onely in respect of the Judgment of Men , before whom a Crucified person was made a Spectacle of publick Vengeance for his Crimes , but in respect of Gods declaration concerning it . The Jews were commanded that none should hang on a Tree longer then the Evening ; lest the Holy Land should be profaned by that , which was an express mark of Gods Curse . Now the legal Curse was a Typical signification of the real , that should be suffered by our Redeemer . Besides , his Death was attended with exquisite pains : he suffer'd variety of torments , by the scourges , the thorns , the nails , that pierc'd his Hands and Feet , the least vital , but most sensible parts . He refused the Wine mix'd with Myrrh , that was given to stupifie the senses ; for the design of his Passion requir'd , that he should have the quickest sense of his Sufferings , which were the Punishment of Sin. And his inward Sorrows were equivalent to the pains of loss and sense that are due to Sinners . 'T is true , there are circumstances in the Sufferings of the damn'd , as Blaspemy , Rage , Impotent fierceness of mind , which are not appointed by the Law , but are accidental arising from the perversness of their Spirits : For the punishment of the Law is a Physical evil , but these are Moral : and that punishment is inflicted by the Judge , but these are onely from the guilty Sufferers : Now to these he was not possibly liable . Besides , the Death that the Sinner ought to Suffer is Eternal , attended with despair , and the intolerable anguish of Conscience . Now our Redeemer having no real Guilt , was not liable to the worm of Conscience , and his Temporary Sufferings were equivalent to the Eternal , upon the account of his Divine Person , so that he was not capable of Despair . But he endur'd the unknown terrours of the second Death , so far as was consistent with the Perfection of his Nature . The anguish of his Soul was not meerly from sympathy with his Body , but immediately from Divine Displeasure . It pleased the Lord to bruise him : this principally respects the Impressions of Wrath made upon his inward Man. Had the Cup he fear'd been onely Death , with the bitter ingredients of dishonour and pain , many have drank it with more appearing resolution . The Martyrs endured more cruel torments without complaint ; nay in their sharpest conflicts have exprest a triumphant joy . Whereas our Redeemer was under all the innocent degrees of fear and sorrow at the approach of his Sufferings . From whence was the difference ? Had Christ less Courage ? He was the Fountain of their Fortitude : the difference was not in the disposition of the Patients , but in the Nature of the Sufferings . He endured that which is infinitely more terrible than all outward torments . The Light of Joy that always shined in his Soul , a sweet Image of Heaven , was then totally eclips'd . God , the Fountain of Compassion , restrain'd himself ; his Father appear'd a severe inexorable Judge , and dealt with him not as his Son , but our Surety . Under all the Cruelties exercis'd by men , the Lamb of God open'd not his mouth , but when the Father of Mercies , and the God of all Consolations forsook him , then he broke forth into a mournful complaint . Now by this account of Christs Sufferings from Scripture , 't is evident , they were truly penal ; for they were inflicted for Sin , by the Supreme Judg , and were equivalent to the Sentence of the Law. And the benefit we receive upon their account , proves that they are satisfaction to Divine Justice , for we are exempted from Punishment , by his Submission to it . He freed us from the Curse of the Law , being made a Curse for us . The Chastisements of our Peace was upon him , by whose stripes we are healed . So that his Death being the Meritorious Cause of freeing the Guilty , is properly Satisfaction . Before I proceed to the second Consideration of Christs Death , I will briefly answer the Objection of the Socinians , viz. That 't is a Violation of Justice to transfer the Punishment from one to another , so that the Righteous God could not Punish his innocent Son for our Sins . Now to show the invalidity of this Pretence we must consider . 1. That Justice is not an irregular appetite of Vengeance arising from Hatred that cannot be satisfied but with the Destruction of the Guilty . It preserves Right with pure Affections , and is content when the Injury is repair'd , from whomsoever satisfaction comes . 2. Though an innocent person can't suffer as innocent without Injustice , yet he may voluntarily contract an Obligation , which will expose him to deserved sufferings . The Wisdom and Justice of all Nations agree in punishing one for anothers fault , where consent is preceding , as in the case of Hostages . And although it is Essential to the Nature of Punishment to be inflicted for Sin , yet not on the Person of the Sinner : for in Conspectu fori , the Sinner and Surety are one . 3. That exchange is not allowed in Criminal Causes where the Guilty ought to suffer in Person , 't is not from any Injustice in the Nature of the thing , for then it would not be allowed in Civil ; but there are special Reasons why an Innocent Person is not ordinarily admitted to suffer for an offender . 1. No man hath absolute Power over his own life . 'T is a depositum consigned to him for a time , and must be preserv'd till God , or the Publick good , calls for it . 2. The Publick would suffer prejudice by the loss of a good Subject . Therefore the Rule of the Law is just , Non auditur perire volens . The desire of one that devotes himself to ruine is not to be heard . And the guilty person who is spared might grow worse by impunity , and cause great disorders by his evil example . But these considerations are of no force in the case of our Saviour : For , 1. He had full Power to dispose of his life : I have power to lay it down , and I have power to take it again : this Commandment have I received of my Father . He declares his Power as God , that his life intirely depended on his will , to preserve it , or part with it : and his subjection as Mediator to the order of his Father . 2. Our Saviour could not finally Perish . 'T was not possible he should be held under the power of Death . Otherwise it had been against the Laws of reason , that the precious should for ever suffer for the vile . Better ten thousand Worlds had been lost , than that the Holy One of God should perish . He saved us through his Sufferings , though as by fire : and had a glorious reward in the issue . 3. There is an infinite good redounds from his Sufferings : for Sinners are exempted from Death , and the preservation of the guilty is for the glory of Gods government : for those who are redeemed by his Death , are renewed by his Spirit . He covers their sins , that he may cure them . He is made Righteousness and Sanctification to his People . The serious belief that Christ by dying hath rescued us from Hell , produces a superlative Love to him , an ingenuous and grateful fear lest we should offend Him , an ambition to please Him in all things ; briefly , Universal Obedience to his Will , as its most natural and necessary effect . So that in laying the punishment on Christ , under which Mankind must have sunk for ever , there is nothing against Justice . 2. The Death of Christ is the price which redeems us from our woful Captivity . Mankind was fallen under the dominion of Satan and Death , and could not obtain freedom by escape , or meer power . For by the order of Divine Justice we were detained Prisoners ; So that till God the Supreme Judg is satisfied , there can be no discharge . Now the Lord Christ hath procured our deliverance by his Death , according to the testimony of the Apostle , We have Redemption through his Blood , even the forgiveness of sins . His Blood is congruously called a price , because in consideration of it our Freedom is purchased . He is our Redeemer by Ransom ; He gave himself a Ransom for all : and that signifies the price paid for the freeing of a Captive . The word used by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath a special Emphasis , it signifies an exchange of conditions with us , the redeeming us from Death , by dying for us . As the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who devoted themselves to Death , for the rescuing of others . Our Saviour told his Disciples that the Son of Man came to give his Life a ransom for many : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a commutation or exchange , with respect of things , or persons : Thus we are commanded to render to none Evil for evil : And if a Son ask of his Father a Fish will he give him a Serpent for a Fish ? When 't is used in respect of persons , it imports a substitution in anothers place . Archelaus reigned instead of his Father Herod and Peter paid tribute for Christ , that is , representing Him : the effect therefore of our Saviours words , that He gave his Life a Ransome for many , is evidently this , that he dy'd in their stead ; and his Life as a Price intervened to obtain their Redemption . 'T is for this Reason the Glorified Saints sung a Hymn of Praise to the Divine Lamb , saying , Thou art worthy for thou wast slain , and hast redeemed us to God by thy Blood. This singular and blessed effect of Christs Death , distinguishes it from the Death of the most Excellent Martyrs . If he had dyed only for the Confirmation of the Gospel , or to exhibit to us a Pattern of Suffering Graces , what were there peculiar and extraordinary in his Death ? How can it be said that he was Crucified for us alone ? For the Martyrs Sealed the Truth with their Blood , and left admirable Examples of Love to God , of Zeal for his Glory , of patience under Torments , and of Compassion to their Persecutors : yet it were intolerable Blasphemy to say that they redeem'd us by their Death . And 't is observable , when the Death of Christ is propounded in Scripture as a Pattern of Patience , 't is with a special Circumstance that distinguishes it from all others . Christ suffered for us , leaving us an Example that we should follow his steps : who his own self bare our Sins in his own Body on the Tree ; by whose stripes ye were healed . The truth is , if the sole end of Christs Death were to induce Men to believe His Promises , and to imitate His Graces , there had been no such necessity of it : for the Miracles he did , had been sufficient to confirm the Gospel , yet Remission of Sins is never attributed to them : and the Miseries he Suffered during the course of his Life , had been sufficient to instruct us how to behave our selves under Indignities and Persecutions : and at the last he might have given as full a Testimony to the Truth of his Doctrine by his descent from the Cross as by dying for us . But no lower Price than his Blood could make Compensation to the Law , and satisfaction to God , and to deny this , is to Rob him of the Glory of his Death , and to destroy all our Comfort . 'T is objected by those who nullifie the Mystery of the Cross of the Lord Jesus ; How could God receive this Price , since he gave up his Son to that Death which Redeems us ? And how can our Redeemer , supposing him God , make satisfaction to himself ? To this I answer . 1. The infinite Goodness of God in giving our Redeemer , doth not devest him of the Office of Supreme Judge , nor prejudice his examining of the Cause according to his Sovereign Jurisdiction , and his receiving a Ransom to preserve the Rights of Justice inviolable . There is an eminent instance of this in Zaleucus , the Prince of the Locrians ; who past a Law that Adulterers should lose both their eyes : and when his Son was convicted of that Crime , the people who respected him for his Excellent Vertues , out of pity to him , interceded for the Offender . Zaleucus in a Conflict between Zeal for Justice , and Affection to his Son , took but one Eye from him , and parted with one of his own to satisfie the Law. And thus he paid and received the Punishment : he paid it as a Father , and received it as the Conservator of Publick Justice . Thus when guilty Mankind in its Poverty could not pay the Forfeiture to the Law , God the Father of Mercies was pleased to give it from the Treasures of his Love ; that is , the Blood of his Son for our Ransom . And this he receives from the Hand of Christ , offer'd upon the Cross , as the Supreme Judge , and declares it fully valuable , and the Rights of Justice to be truly performed . 2. It is not inconsistent with Reason , that the Son of God cloathed with our Nature , should by his Death make Satisfaction to the Deity , and therefore to himself . In the according of two Parties , a Person that belongs to one of them , may interpose for Reconciliation , provided that he devests his own Interest , and leaves it with the Party from whom he comes . Thus when the Senate of Rome , and the People were in dissension , one of the Senators trusted his own Concernment with the Council , of which he was a Member , and mediated between the Parties to reconcile them . Thus when the Father and the Son both possest of the Imperial Power , have been offended by Rebellious Subjects , 't is not inconvenient that the Son interpose as a Mediator , to restore them to the Favour of the Prince . And by this he reconciles them to himself , and procures them Pardon of an Offence , by which his own Majesty was violated . This he doth as Mediator , not as a a Party concern'd . Now this is a fit Illustration of the Great Work of our Redemption , so far as Humane things can represent Divine . For all the Persons of the Glorious Trinity were equally provok'd by our Sin ; and to obtain our Pardon the Son with the consent of the Father deposits his Interest into his Hands , and as a Mediator intervenes between us and him , who in this Transaction is the Depositary of the Rights of Heaven , and having performed what Justice required , he reconciled the World to God , that is , to the Father , Himself , and the Eternal Spirit . In this Cause his Person is the same , but his Quality is different : he made Satisfaction as Mediator , and receiv'd it as God. 'T is in this sense that the Apostle saith , We have an Advocate with the Father , Jesus Christ the righteous : Not to exclude the other Persons , but in regard the Father as the First Person is the Protector of Justice , our Mediator in appeasing Him appeases the others also . 3. The Death of Christ is represented under the notion of a Sacrifice offer'd up to God. For the more full understanding of this , we must consider that Sacrifices were of two kinds . 1. Some were Eucharistical : They are called Peace-offerings , by which the Sacrificer acknowledged the Bounty of God , and his own unworthiness , and rendered Praise for a favour received , and desired the Divine Blessing . 2. Expiatory : The Sin-offerings for the averting of Gods wrath . The Institution of them was upon a double Reason ; 1. That Man is a sinner , and therefore obnoxious to the just indignation and extreme displeasure of the Holy and Righteous God. 2. That God was to be propitiated , that he might pardon them . These Truths are engraven in the natural Consciences of Men , as appeares by the●● pretended Expiations of sin among the Heathens : But are more clearly reveal'd in the Scripture . Under the Law without the effusion of Blood there was no Remission ; To signifie , that God would not forgive Sin without the atonement of Justice , which required the Death of the Offender ; but it being tempered with Mercy , accepted a Sacrifice in his stead . And that there was a Substitution of the Beast in the place of the guilty Offender , appeares by the Law concerning Sacrifices . 1. None were instituted for Capital Offences , as Murder , Idolatry , Adultery , &c. Because the Sinner himself was to be cut off : But for other Sins , which although in strictness they deserved Death , yet God who was the King of Israel , was pleased to remit the Forfeiture , and to accept the life of the Sacrifice for the Life of the Sinner . 2. The guilty Person was to offer a clean Beast of his own ; to signifie the Surrogation of it in his stead . For in the relation of a Possessour he had a dominion over it , to apply it to that use . 3. The Priest , or the person that offer'd , was to lay his hands on the head of the Sacrifice , thereby Consecrating it to God , and Devoting it in his stead to bear the Punishment . For this reason 't was called a Sin , and a Curse . 4. The Confession of Sin by the People , or the Priest , as in the day of Atonement , signified that the guilt of all met on the Sacrifice for Expiation . 5. The Blood was to be shed wherein the vital spirits are , an express representation what the Sinner deserved : and that it was accepted for his Life . 6. Lastly , The deprecating of God's Anger was joyned with the Sacrifice . As when a Man was slain , and the Murderer was not found ; the Elders of the City next to the dead Body , were to kill an Heifer in a Valley , and to pray that innocent Blood might not be laid to their charge : otherwise the Land could not be clensed from the guilt of Blood , but by the Blood of the Murderer . 2. The Effects of these Sacrifices declare their nature : And they are answerable to their threefold respect , to God , to Sin , to Man. To God , that his Anger might be appeased ; to Sin , that the fault might be expiated ; to Man , that the guilty person might obtain Pardon , and Freedom from Punishment . Thus when a Sacrifice was duly offered , 't is said to be of a sweet savour unto the Lord , and to atone him , Lev. 1.17 . and the Remission of Sins , with the Release of the Sinner followed ; The Priest shall expiate it , that is declaratively , and it shall be forgiven him . Now there was a double Guilt contracted by those that were under the Mosaical Dispensation . 1. Typical , From the breach of a Ceremonial Constitution , which had no relation to Morality . Such were natural Pollutions , accidental Diseases , the touching of a dead Body , &c. which were esteemed vicious according to the Law , and the Defiled were excluded from Sacred and Civil Society . Now these Impurities , considered in themselves , deserved no punishment . For involuntary and inevitable Infirmities , and corporeal things , which do not infect the inward man , are the marks of our abject and weak state , but are not in themselves sinfull . Therefore Ceremonial Guilt was expiated by a Ceremonial Offering . For 't is according to the nature of things , that Obligations should be dissolved by the same means , by which they are contracted . As therefore those Pollutions were penal merely by the positive Will of God ; So , ( the exercise of his Supreme Right being tempered with Wisdome and Equity , ) he ordained that the guilt should be abolisht by a Sacrifice , and that they should be fully restored to their former Priviledges . Thus the Apostle tells us , that the Blood of those Sacrifices Sanctifies to the purifying of the flesh , that is , communicated a legal Purity to the Offerers , and consequently a right to approach the holy Place . Now the reason of these Institutions was , that the legal Impurity might represent the true defilements of Sin , and the Expiatory Sacrifices prefigure that great and admirable Oblation , which should purge away all Sin. 2. A real Guilt which respects the Conscience , and was contracted from the breach of the Moral Law , and subjected the Offender to Death temporal and eternal . This could not be purged away by those Sacrifices . For how is it possible the Blood of a Beast should cleanse the Soul of a Man , or content the Justice of an offended God ? Nay on the contrary they reviv'd the guilt of Sin , and reinforced the rigour of the Law , and were a publick profession of the Misery of Men : For this reason the Law is called the Ministry of Death . As the Moral contained a declaration of our guilt , and Gods right to punish , so all the parts of the Ceremonial were either arguments and convictions of Sin , or images of the punishment due for them . But as they had a relation to Christ who was their Complement , so they signified the expiation of moral guilt by his Sacrifice , and freed the Sinner from that temporal Death to which he was liable ; as a Representative of our freedom from Eternal Death by the Blood of the Cross. This will appear more clearly by considering , 1. That all kinds of placatory Sacrifices are referred to Christ in the New Testament . 2. That all their Effects are attributed to him in a sublimer and most perfect manner . He is called a Lamb in the notion of a Sacrifice , The Lamb slain from the foundation of the world . A Lamb was used in the Expiation of moral and legal Impurities . He is called our Passover that was sacrificed for us . The Paschal Lamb in its first Institution had an expiatory efficacy , for God by looking on that Blood , averted the destruction from the Israelites , which seized on the Egyptians . This was the reason of the Prohibition , that none should go out of the house till the Morning , lest they should be struck by the destroying Angel : Not but that the Angel could distinguish the Israelites from the Egyptians abroa● , but 't was typical , to shew their security was in being under the guard of the Lambs Blood , which was shed to spare theirs . Thus the Apostle Peter tells us , We are redeemed by the Blood of the pure and perfect Lamb. And he was represented by the red Heifer , whose ashes were the chief ingredient in the water of Purification . For if the Blood of Bulls and Goats , and the ashes of an Heifer sprinkling the unclean , sanctifieth to the purifying of the Flesh ▪ How much more shall the Blood of Christ purge the Conscience ? Especially the Anniversary Sacrifice , which was the Abridgment and Recapitulation of all the rest , had an eminent respect to Christ : The whole Epistle to the Hebrews is tinctured with this divine Doctrine . Secondly , The Effects of Christs Death are infinitely more excellent than those that proceeded from Levitical Sacrifices . The Law had a shadow of good things to come ; But the real Virtue and Efficacy is only found in Christ. 1. The Aversion of Gods Wrath is ascribed to his Death ; according to the Words of the Apostle : Whom God hath set forth to be a Propitiation through Faith in his Blood , to declare his Righteousness for the Remission of Sins that are past , through the forbearance of God , to declare , I say , at this time his Righteousness , that he might be Just , and the justifier of him that believed in Jesus . A Propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Title of the Mercy-Seat , partly in regard it cover'd the Tables of the Law which were broke by us , to signifie that by Him Pardon is procur'd for us , and principally because God was rendred Propitious by the sprinkling the Blood of the Sacrifice on it , and exhibited himself there , as on a Throne of Grace , favourable t● his people . For this Reason he gives the name of the Figure to Christ , for he alone answers the Charge of the Law , and interposes between Justice and our Guilt , and by his own Blood hath reconciled God to us . Now the design of God in this appointment was to declare his Righteousness , that is , that Glorious Attribute that inclines him to punish Sinners : For in the Legal Propitiations , although the guilt of Men was publickly declared in the Death of the Sacrifices , yet the Justice of God did not fully appear , since he accepted the Life of a Beast in Compensation for the Life of a Man : but in the Death of Christ he hath given the most clear Demonstration of his Justice , a sufficient Example of his Hatred to Sin , Condemning it , and Revenging himself upon it , in the Person of his beloved Son ; that the whole World may acknowledge 't was not from any Inadvertency , but meerly by the Dispensation of his Wisdom and Goodness that he forbore so long . And by the Death of Christ he hath declared that Glorious Mystery which no created Understanding could ever have conceived , that he is inflexibly just , and will not suffer sin to pass unpunish'd , and that he justifies those who are guilty in themselves , if by a purifying Faith they receive Christ for Pardon . The same Apostle tells us , that Christ hath given himself for us , * an Offering and a Sacrifice to God for a sweet smelling savour , Eph. 5.2 . He is qualified as a Priest , whose Office it was to present to God an offering for Appeasing his Anger ; He gave himself ; the Oblation that is added to his Death , gives the compleat Formality of a Sacrifice to it ; for 't is the Priest gives being to the Sacrifice : and the effect of it is , to be a sweet smelling savour to God , that is , to conciliate his Favour to us . The same phrase is applyed to the Sin-Offering under the Law. We may observe that upon this account our Reconciliation to God is attributed to the Death of Christ , in distinction from his Glorified Life : For if when we were enemies we were reconciled to God by the death of his Son , much more being reconciled , we shall be saved by his Life . And the same Apostle tells us , that God was in Christ reconciling the World to himself , not imputing their trespasses unto them ; we pray you therefore in Christs stead , be reconciled to God. A double Reconciliation is mentioned , that of God to Men , and of Men to God : the first is the ground of the Apostle's exhortation , the latter the effect of it . The first was obtained by the Death of Christ , who by imputation had our guilt transferred upon Him , and consequently our punishment , and in consideration of it , God who is Just and Holy is willing to pardon penitent Believers . The latter is by the powerful working of the Spirit , who assures Men that are guilty , and therefore suspicious and fearful of God's anger , that he is most willing to pardon them upon their repentance , since he hath in such an admirable manner found out the means to satisfie his Justice . 2. The true expiation of sin is the effect of Christs Death . He is called the Lamb of God , that takes away the sins of the World. Now sin may be taken away in two manners . First , by removing its guilt , and exempting the Person that committed it from Death ; and when this is effected by enduring the punishment that was due to sin , 't is properly expiation . Secondly , By healing the corrupt inclinations of the Heart , from whence actual sins proceed . 'T is true , our Redeemer takes away sin in both these respects : he delivers from the Damnation and Dominion of it : for he is made of God our Righteousness and Sanctfication . But the first sense is only convenient here : for 't is evident that the Lamb took away sin , that is , the guilt of it , by dying instead of the sinner , and had no effect for the destroying the malignant habits of sin in those who offered them . It appears further that this Divine Lamb hath taken away the guilt of our sins , in that He bore them in his own Body on the Tree . For the native force of the word signifies , not only to take away , but to carry and bear , which applyed to sin is nothing else but to suffer the penalty of it . And 't is to be observed , when Cleansing , Purifying , and Washing are attributed to the Blood of Christ , they have an immediat respect to the guilt of sin , and declare its efficacy to take off the obligation to punishment . Thus 't is said that His Blood cleanseth from all sin : and that it purgeth the Conscience foom dead Works ; and that we are washt from our sins in His Blood. The frequent Sprinklings and Purifications with Water under the Law , prefigured our cleansing from the defilements of sin by the Grace of the Spirit ; but the shedding of the Blood of Sacrifices was to purge away sins ▪ so far as they made liable to a Curse . Thirdly , Our exemption from punishment , and our restoration to Communion with God in Grace and Glory is the fruit of his expiating sin . For this reason the Blood of the Mediator speaks better things then that of Abel : For that cryed for revenge against the Murderer , but his procures remission to Believers . And as the just desert of sin is separation from the presence of God , who is the fountain of felicity ; so when the guilt is taken away , the person is received into God's favour , and fellowship . A representation of this is set down in the 24 of Exod. where we have described the manner of dedicating the Covenant between God and Israel by bloody Sacrifices : after Moses had finisht the Offering , and sprinkled the Blood on the Altar and the People , the Elders of Israel who were forbid before to approach neer to the Lord , were then invited to come into his presence , and in token of reconciliation feasted before him . Thus the Eternal Covenant is establisht by the Blood of the Mediator , and all the benefits it contains , as remission of sins , freedom to draw near to the Throne of Grace , and the enjoyment of God in Glory , are the fruits of his reconciling Sacrifice . The sum of all is this , That as under the Law God was not appeased without shedding of Blood , nor sin expiated without suffering the punishment , nor the sinner pardoned without the substitution of a sacrifice ; so all these are eminently accomplisht in the Death of Christ. He reconciled God to us by his most precious Blood , and expiated sin by enduring the Curse , and hath procured our pardon by being made sin for us . So that 't is most evident , that the proper and direct end of the Death of Christ was , that God might exercise his Mercy to the guilty sinner in a way that is honourable to his Justice ▪ 'T is objected , that if God from infinite Mercy gave his Son to us , then antecedently to the coming of Christ he had the highest love for mankind , and consequently there was no need that Christ by his Death should satisfie Justice , to reconcile him to us . But a clear answer may be given to this by considering , 1. That Anger and Love are consistent at the same time , and may in several respects be terminated on the same subject . A Father resents a double affection towards a rebellious Son ; he loves him as his Son , is angry with with him as disobedient . Thus in our laps'd state God had compassion on us as his creatures , and was angry with us as sinners . As the injured party he laid aside his anger , but as the preserver of Justice he required satisfaction . 2. We must dinstinguish between a love of good-will and compassion , and a love of complacency . The first is that which moved God to ordain the means , that without prejudice to his other perfections he might confer pardon and all spiritual benefits upon us : the other is that whereby he delights in us being reconciled to him , and renewed according to his Image . The first supposes him placable , the latter that he is appeased . There is a visible instance of this in the case of Job's Friends . The Lord said to Eliphaz the Temanite , My anger is kindled against thee , and thy two Friends ; because ye have not spoken of me the things that are right , as my Servant Job . Here is a declaration of God's anger , yet with the mixture of Love : for it follows , therefore take unto you now seven Bullocks , and seven Rams , and go to my Servant Job , and offer up for your selves a burnt-offering , and my Servant Job shall pray for you , for him will I accept . He loved them when he directed the way that they might be restored to his Favour ; yet he was not reconciled , for then there had been no need of Sacrifices to atone his anger . 2. T is further objected , that supposing the Satisfaction of Christ to Justice , both the freeness and greatness of God's Love in pardoning sinners , will be much lessen'd . But it will appear that the Divine Mercy is not prejudiced in either of those respects . First , The freenss of Gods Love is not diminished , for that is the original mover in our Salvation , and hath no cause above it , to excite or draw it forth , but meerly arises from his own will. This Love is so absolute that it hath no respect to the sufferings of Christ as Mediator : for God so loved the World , that he gave his Son to die for us ; and that which is the effect and testimony of his Love , cannot be the impulsive cause of it . This first Love of God to Man is commended to us in Christ , who is the medium to bring it honorably about . Secondly , Grace in Scripture is never opposed to Christs Merits , but to ours . If we had made Satisfaction , Justice it self had absolved us . For the Law having two parts , the command of our Duty which consists in a moral good , and the sanction of the punishment that is a physical evil ; to do or to suffer is necessary , not both : or , if we had provided a Surety , such as the Judge could not reject , we had been infinitely obliged to him , but not to the favour of the Judg. But 't is otherwise here . God sent the Reconciler when we were enemies , and the Pardon that is dispenc'd to us upon the account of his Sufferings , is the effect of meer Mercy . We are justified freely by his Grace , through the Redemption that is in Jesus Christ. 'T is pure Love that appointed and accepted , that imputes and applies his Righteousness to us . And as the Freeness , so the Riches of his Mercy is not lessened by the Satisfaction Christ made for us . 'T is true we have a pattern of God's Justice , never to be parallel'd , in the Death of Christ : but to the severity of Justice towards his only beloved Son , his clemency towards us guilty Rebels is fully comensurate . For He pardons us without the expence of one drop of our Blood , though the Soul of Christ was poured forth as an Offering for Sin. Thus in an admirable manner He satisfies Justice , and glorifies Mercy : and this could have been no other way effected : for if He had given His Spirit alone to restore us to His Image , His Love had eminently appeared , but the honour of his Justice had not been secured . But in our Redemption they are infinitely magnified ; His Love could give no more than the Life of His Son , and Justice required no less : for Death being the Wages of Sin , there could be no satisfaction without the Death of our Redeemer . CHAP. XIV . The Compleatness of Christ's Satisfaction proved from the Causes and Effects of it . The Causes are the Quality of his Person , and Degrees of his Sufferings . The Effects are His Resurrection , Ascension , Intercession at Gods right hand , and his exercising the Supreme Power in Heaven and Earth . The excellent Benefits which God reconciled bestows on Men , are the Effects and Evidences of his compleat Satisfaction . They are Pardon of Sin , Grace , and Glory . That Repentance and Faith are required , in order to the partaking of the Benefits purchased by Christ's Death , doth not lessen the Merit of his Sufferings . That Afflictions and D●ath are inflicted on Believers , doth not derogate from their All-sufficiency . THe Third thing to be considered is the Compleatness of the Satisfaction that Christ hath made , by which it will appear that Gods Justice as well as Mercy is fully glorified in his Sufferings . For the proof of this I will first consider the Causes from whence the compleatness of his Satisfaction arises . Secondly , The Effects that proceed from it , which are convincing Evidences that God is fully appeas'd . The Causes of his compleat Satisfaction are two . 1. The Quality of his Person derives an infinite value to his obedient Sufferings . Our Surety was equally God , and as truely Infinite in His Perfections as the Father , who was provoked by our Sins , therefore he was able to make Satisfaction for them . He is the Son of God not meerly in respect of the honour of his Office , or the special Favour of God , for on these accounts that Title is communicated to others : but his only Son by Nature . The sole preheminence in Gifts and Dignity would give Him the title of the first-born , but not deprive them of the quality of Brethren . Now the wisdom and justice of all Nations agree , that Punishments receive their estimate from the quality of the Persons that suffer . The Poet observes that the Death of a vertuous Person is more precious than of Legions . Of what inestimable value then is the death of Christ , and how worthy a Ransom for lost mankind ? For although the Deity is impassible , yet he that was a Divine Person he suffered . A King suffers more than a private person , although the strokes he endures in his body , cannot immediatly reach his honour . And 't is specially to be observed , that the Efficacy of Christs Blood is ascribed to his Divine Nature : This the Apostle declares , In whom we have Redemption through his Blood , even the forgiveness of Sins , who is the image of the invisible God : Not an artificial Image which imperfectly represents the Original ; As a Picture that sets forth the Colour and Figure of a Man , but not his Life and Nature : But the essential and exact Image of his Father , that expresses all his glorious Perfections in their immensity and eternity . This is testified expresly in Hebr. 1.3 . The Son of God , the brightness of his Glory , and the express Image of his Person , having purged by himself our sins , is set down on the right hand of Majesty on High. From hence arises the infinite difference between the Sacrifices of the Law , and Christs , in their value and vertue . This with admirable Emphasis is set down in Hebr. 9.13 , 14. For if the blood of Bulls and of Goats , and the ashes of an Heifer sprinkling the unclean , sanctifieth to the purification of the flesh ; How much more shall the Blood of Christ , who through the Eternal Spirit offer'd himself without spot to God , purge your Consciences from dead works to serve the living God ? Wherein the Apostle makes a double Hypothesis . 1. That the Legal Sacrifices were ineffectual to purifie from real guilt . 2. That by their Typical Cleansing , they signified the washing away of moral guilt by the Blood of Christ. 1. Their insufficiency to expiate Sin appears , if we consider the subject ; Sin is to be expiated in the same nature wherein 't was committed ; now the Beasts are of an inferiour rank , and have no communion with Man in his nature : Or , if we consider the object , God was provoked by Sin , and He is a Spirit , and not to be appeased by gross material things : His Wisdom requires that a rational Sacrifice should expiate the guilt of a rational Creature : And Justice is not satisfied without a proportion between the Guilt and the Punishment . This weakness and insufficiency of the Legal Sacrifices to expiate Sin , is evident from their variety and repetition : For if full Remission had been obtained , The worshippers once purged should have had no more conscience of sin . 'T is the sense of Guilt , and the fear of Condemnation that required the renewing of the Sacrifice . Now under the Law , the Ministry of the Priests never came to a period or perfection . The Millions of Sacrifices in all Ages , from the erecting the Tabernacle to the coming of Christ , had not vertue to expiate one Sin. They were only shadows which could give no refreshment to the inflamed Conscience , but as they depended on Christ , the body and substance of them . But the Son of God , who offered himself up by the Eternal Spirit to the Father , is a Sacrifice not only Intelligent and Reasonable , but incomparably more precious than the most noble Creatures in Earth or in Heaven it self . He was Priest and Sacrifice in respect of both His Natures , His entire Person was the Offerer and Offering : Therefore the Apostle from the excellency of his Sacrifice , infers the unity of its Oblation , and from thence concludes its Efficacy . Christ did not by the Blood of Bulls and Goats , but by his own Blood He entred in once to the Holy Place , having obtained eternal Redemption for us : and by one Offering He hath for ever perfected them who are sanctified . Upon this account God promised in the New-Covenant , That their Sins and Iniquities He would remember no more , having received compleat satisfaction by the Sufferings of his Son. 'T is now said that once in the end of the world hath he appeared , to put away Sin by the Sacrifice of himself . And as it is appointed for all men once to die ▪ and after Death comes Judgment : So Christ was once offered to bear the Sins of many , and unto them that look for him shall he appear the second time without sin . As there is no other natural death to suffer between Death and Judgment , so there is no other propitiatory Sacrifice between his all-sufficient Death on the Cross , and the last coming of our Redeemer . There is one Consideration I shall adde , to shew the great difference between Legal Sacrifices and the Death of Christ as to its saving vertue . The Law absolutely forbids the eating of Blood , and the peoples tasting of the Sin-offerings ; to signifie the imperfection of those Sacrifices . For since they were consumed in their Consecration to Gods Justice , and nothing was left for the nourishment of the Offerers , 't was a sign they could not appease God. The Offerers had communion with them when they brought them to the Altar , and in a manner derived their guilt to them , but they had no vertue by them in coming from it . The Sinner conveyed death to the Sacrifice , but did not receive life from it . But Christ the Lamb of God was not swallowed up in his Offering to Divine Justice : 'T is his peculiar Glory that He hath compleatly made Satisfaction . We may feed upon the flesh of this precious Victim , and drink his Blood. As He enter'd into communion of Death with us , so we are partakers of Life by Him. 2. The Compleatness of his Satisfaction is grounded on the degrees of his Sufferings . There was no defect in the payment He made . We owed a debt of Blood to the Law , and his Life was offer'd up as a Sacrifice : otherwise the Law had remained in its full vigour , and Justice had been unsatisfied . That a Divine Person hath suffered our Punishment , is properly the reason of our Redemption . As 't is not the quality of the Surety that releases the Debtor from Prison , but the payment which he makes in his name . The Blood of Christ shed , poured forth from his Veins , and offered up to God , in that precise consideration ratifies the New Testament . The sum is , Our Saviour by his Death suffer'd the malediction of the Law , and his Divine Nature gave a full value to his Sufferings , so that the satisfaction proceeding from them , was not meerly ex pacto , as Brass Money is currant by composition ; but ex merito , as pure Gold hath an intrinsick worth ; and God who was infinitly provokt , is infinitely pleased . 2. The effects and evidences of his compleat Satisfaction are , First , His Resurrection from the Grave . For if we consider the Lord Christ in the quality of our Surety , He satisfied the Law in his Death : and having made compleat payment of our debt , He received the acquittance in his Resurrection . His Death appeased God , His Resurrection assures Men. As he rose himself , so in one concurrent action God is said to raise him . He was releast from the Grave , as from Prison , by publick sentence ; which is an indubitable argument of the validity and acceptance of the payment made by him in our name . For being under such bonds as the Justice and Power of God , he could never have loosed the pains of Death , if his Sufferings had not fully been fully Satisfactory and received by him for our discharge . And 't is observable that the raising of Chiist is ascribed to God as reconciled . Now the God of peace who brought again from the dead the great Shepherd of the Sheep , through the Blood of the everlasting Covenant . The Divine Power was not put forth till God was pacified . Justice incensed exposed him to Death , and Justice appeased freed Him from the dead . And his Resurrection is attributed to his Blood , that being the full price of his and our liberty . In short , when inflexible Justice ceases to punish , there is the strongest proof 't is satisfied . Secondly , His Ascent into Heaven , and Intercession for us prove the compleatness and alsufficiency of his Sacrifice . If He had been excluded from the Divine Presence , there had been just cause to suspect that anger had been still remaining in God's Breast ; but His admission into Heaven is an infallible testimony that God is reconciled . This our Saviour produces as the Argument by which the Holy Ghost will overcome the guilty fears of Men. He shall convince the World of Righteousnss , because I go to my Father . Christ in his Sufferings was numbred among transgressors . He dyed as a guilty person , not only in respect of the calumnies of Men , but the curse of the Law , and the Wrath of God which then appeared inexorable against sin . But having overcome Death , and broke through the weight of the Law , and retired to his Father , he made apparent the innocency of his righteous Person , and that a compleat Righteousness is acquired by his Sufferings , sufficient to justifie all that shall truly accept of it . This will be more evident , by considering his entry into Heaven as the true High Priest , who carried the Blood of the New-Covenant into the Celestial Sanctuary . For the opening this , we are to consider there are two parts of the Priestly Office. 1. To offer Sacrifice . 2. To make intercession for the People by vertue of the Sacrifice . This was performed by the High-Priest in the Feast of Atonement which was celebrated in the month Tisri . The oblation of the Sacrifices was without , at the Altar ▪ the Intercession was made in the Holy of Holies , into which none might enter but the High-Priest once a year . And first he must expiate his own sins , and the sins of the people by Sacrifices , before he could remove the Vail , and enter into that sacred and venerable place , where no sinner had right to appear . Then he was to present the precious Incense , and the Blood of the Sacrifices , to render God favourable to them . Now these were shadows of what Christ was to perform . The Holy of Holies was the type of the third-Heaven , in its Situation , Quality and Furniture . For it was the most secret part of the Tabernacle , separated by a double Vail , by that which was between it and the first Sanctuary , and by another that distinguisht the first from the outward Court. Thus the Heaven of Heavens is the most distant part of the Universe , and separated from the lower World , by the Starry Heaven , and by the Airy Region , which reaches down to the Earth . Besides , the most Holy part of the Tabernacle was inaccessible to sinners : as Heaven is stiled by the Apostle the place of inaccessible light . And it was the Throne of God , where he reigned : according to the Language of the Psalmist , He dwelt between the Cherubims . The figures of the Cherubims represented the Myriads of holy Angels , that adore the incomprehensible Deity , and are always ready to execute his commands . The Tables of the Law were a Symbol of that infinite Wisdom and Holiness which ordained them : and the High-Priests entering with the Blood of the Sacrifice , and carrying with him all the Tribes of Israel upon his Breast , signified that Jesus Christ the true High-Priest after he had really expiated sin by his Divine Sacrifice in the lower World , should enter into the Eternal Sanctuary with his own Blood , and introduce with him all his People . Of this there was a marvellous sign given , for in the same moment that Christ expired , the Vail of the Temple that separated the Oracle from the first part , was rent from the top to the bottom ; to signifie that the true High-Priest had Authority and Right to enter into Heaven itself . And the special end of his ascending is exprest by the Apostle : For Christ is not entered into the Holy places made with hands , which are the Figures of the true , but into Heaven its self , now to appear in the presence of God for us . As the High-Priest might not enter into that sacred and terrible place , neither could he propitiate God without sprinkling the Blood of the slain Sacrifice ; So our Redeemer first performed what was necessary for the Expiation of Sin , and then He past through the visible Heavens , and ascended before the Throne of God to appear as our Advocate . He made an oblation of Himself on the Earth , before He could make intercession for us in Heaven , which is the consummation of his Priestly Office. The first was a proper Sacrifice , the second is a commemoration of it : Therefore He is said To appear before his Father by Sacrifice . Besides what hath been discours'd of the order and dependance of these parts of his Priestly Office , which proves that He had accomplisht the expiation of Sin , before He was admitted into Heaven to intercede for us : There are two other Considerations which manifest the compleatness of his Satisfaction . 1. The manner of his Intercession . 2. It s omnipotent Efficacy . 1. The manner of it . He doth not appear in the form of a Suppliant upon his Knees before the Throne , offering up tears and strong cries as in the day of his flesh , but He sits at Gods right hand making intercession for us . He sollicits our Salvation , not as a favour to him ▪ but as the price of his Sufferings , and as due to his infinite Merit . His Blood in the same manner pleads for our Pardon , as the blood of righteous Abel call'd for vengeance against the Murderer : Not by an articulate voice , but by suing to Justice for a full recompence of it . In short , His Intercession is the continual representation of his most worthy Passion . 2. The omnipotent Efficacy of his Intercession proves that God is fully satisfied . He frees us from the greatest Evils , and obtains for us the greatest Good in the quality of Mediator . If any man sin , we have an Advocate with the Father Jesus Christ the Righteous ; and he is the propitiation for our Sins , and not for ours only , but for the Sins of the whole world . He disarms the Anger of God , and hinders the effects of his Indignation against repenting Sinners . Now the prevalency of his Mediation is grounded on the perfection of his Sacrifice . The blessedness of Heaven is confer'd on Believers according to his Will. Father , I will that those whom thou hast given me , be with me where I am to see my glory . His request is effectual , not only because He is Gods Son , and in highest favour with Him , but for his meritorious Sufferings . 'T is for this reason that the Office of Mediator is incommunicable to any Creature . There is one God , and one Mediator between God and Man , the Man Christ Jesus , who gave himself a ransom for all . The Apostle makes a Parallel between the unity of the Mediator , and of the Deity , which is most Sacred and inviolable . For the right of Intercession , as 't is an authoritative act , is founded in Redemption , they cannot be divided . And we may observe by the way , How the Popish Doctrine that erects as many Advocates as Angels , or Saints , or whoever are Canonised , is guilty of Impiety and Folly : Of Impiety , In taking the Sovereign Crown from the Head of Christ to adorn others with it , as if they had more credit with God , or compassion for Men : And of Folly , In expecting benefits by their Intercession , who have no satisfactory Merit to purchase them . The numerous Advocates that are conceived by superstitious Persons in their Fancies , are like the counterfeit Suns , that are drawn in the Clouds by Reflexion , as in a Glass : which although they shine with a considerable brightness , yet they are only Suns in appearance , and derive no quickening Influences to the Earth . The blessed Spirits above , who enjoy a dependant Light from the Sun of Righteousness , yet convey no Benefits to Men by Meritorious interceding for them . We obtain Grace & Glory only upon the requests of our Redeemer . Briefly , The acts of his Priest-hood respect the Attributes , which in a special manner are to be glorified in our Salvation . By his Death He made Satisfaction to Justice , by his Intercession he sollicites Mercy : And they both join together with the same readiness and warmth to dispense the Benefits which He purchased for his People . Thirdly , The Compleatness of his Satisfaction is fully proved by the glorious issue of his Sufferings . This will be most evident by considering the connexion and dependance which his Glory hath upon his Humiliation : And that is twofold : 1. A dependance of Order . His Abasement and Sufferings were to precede his Majesty and Power : As in Nature things pass from a lower state to Perfection . This Order was necessary . For being originally in the form of God , it was impossible he should be advanced , if he did not voluntarily descend from his Glory , that so he might be capable of exaltation . He was first made a little lower than the Angels and after raised above them . 2. A dependance of efficacy . Glory is the reward of his Sufferings . This is expresly declared by the Apostle . Christ humbled himself , and became obedient to the Death of the Cross , wherefore God hath highly exalted him , and given him a Name above every name , that at the Name of Jesus every knee should bow ; The mark of that homage that all creatures pay to him . This exaltation is correspondent to the degrees of his abasement . His Body was restored to Life and Immortality , and ascended on a bright Cloud , God's Chariot , being attended with Angels , and the everlasting Gates opened to receive the King of Glory : He is set down at the right hand of the Throne of the Majesty in Heaven : this signifies that Divine Dignity to which He is advanced , next to his Father . For God being an infinite Spirit hath neither right nor left hand in strict sense . Our Redeemers Honour is the same , and His Empire of the same extent with his Fathers . Thus the Apostle interprets the words of the Psalmist , that the Messiah should sit at the right hand of God , till he made his Enemies his Footstool , by reigning ; for he must reign till he hath put all his Enemies under his feet . And Saint Peter tells us , That the Father hath made him Lord and Christ : That is , by a Soveraign trust hath committed to him the Government of the Church , and the World : not devesting himself of his essential Dominion , but exercising it by Christ. The height of this Dignity is emphatically set forth by the Apostle : The Father hath seated him at his own right hand in the Heavenly places , far above all Principalities , and Powers , and Might , and Dominion , ( which titles signify the several degrees of Glory , among the Angels ) and every name that is named not only in this World ▪ but that which is to come : that is , hath given him a transcendent and incommunicable Glory , the use of names being to signify the quality of Persons . In short , he is made the Head of the Church , and Judge of the World : Angels and Men shall stand before his Tribunal , and receive their Eternal decision from him . Now in this oeconomy of our Mediator , his Humiliation was the cause of his Exaltation upon a double account . 1. As the Death of Christ was an expression of such humility , such admirable Obedience to God , such Divine Love to Men , that it was perfectly pleasing to his Father , and his Power being equal to his Love he infinitely rewarded it . 2. The Death of Christ was for Satisfaction to Justice , and when he had done that Work , he was to enter into rest . It behoved Christ to Suffer and enter into Glory . 'T is true , Divine Honour was due to him upon another title , as the Son of God : but the receiving of it was deferr'd by dispensation for a time . First , He must redeem us , and then Reign . The Scripture is very clear in referring his actual possession of Glory , as the just consequent to his compleat expiation of sin . When by himself He had purged our sins , He sat down on the right hand of the Majesty on high . And after he had made one Sacrifice for sins , for ever sate down on the right hand of God. And not only the Will of the Father , but the nature of the thing it self required this way of proceeding . For Jesus Christ by voluntary susception undertaking to satisfie the Law for us , as he was obliged to suffer what was necessary in order to our Redemption , so 't was reasonable after Justice was satisfied , that the humane nature should be freed from its infirmities , and the Glory of his Divine be so conspicuous , that every tongue should confess that Jesus who was despised on Earth is supreme Lord : The Apostle sums up all together in that triumphant challeng , Who shall lay any thing to the charge of God's Elect ? 'T is God that justifies , who is he that condemneth ? 'T is Christ that died , yea rather is risen again , who is even at the right hand of God , who also maketh intercession for us . 3. The excellent benefits which God reconciled bestows upon us , are the effects and evidences of the compleatness of Christs Satisfaction . And these are pardon of Sin , Grace , and Glory . The Apostle tells us that the Law made nothing perfect : all its Sacrifices and Ceremonies could not expiate the guilt , nor cleanse the stain of sin , nor open Heaven for us : which three are requisit to our perfection . But Christ by one Offering hath perfected for ever them that are Sanctified . By him we obtain full Justification , Renovation and Communion with God : therefore his Sacrifice , the Meritorious cause of procuring them , must be perfect . 1. Our Justification is the effect of his Death : for the obligation of the Law is made void by it . God forgives us our Trespasses , blotting out the hand-writing of Ordinances that was against us , and took it out of the way , nailing it to his Cross. The terms are used , that are proper to the cancelling a civil Bond. The killing letter of the Law is abolisht by the Blood of the Cross , the Nails and the Spear have rent it in pieces , to signifie that its condemning power is taken away . Now the infinite vertue of his Death in taking away the guilt of sin will more fully appear , if we consider . 1. That it hath procured Pardon for sins committed in all ages of the World. Without the intervention of a Sacrifice God would not Pardon , and the most costly that were offered up by sinners , were of no value to make compensation to Justice : but the Blood of Christ was the only propitiation for sins committed before his comming . The Apostle tells us , He was not obliged to offer himself often , as the High-Priest entered into the Holy place every year , with the Blood of others , but now once in the end of the World hath he appeared to put away sin , by the Sacrifice of himself . The direct sense of the Words is , that the virtue of his Sacrifice extended it self to all times : for otherwise in regard Men have always needed propitiation , He must have Suffered often since the Creation of the World. And if it be askt how His Death had a saving influence before He actually Suffered ? the answer is clear : We must consider the Death of Christ not as a Natural but Moral cause : 't is not as a Medicine that heals , but as a Ransom that frees a Captive . Natural Causes operate nothing before their real existence ; but 't is not necessary that moral Causes should have an actual being ; 't is sufficient that they shall be , and that the person with whom they are effectual , accept the Promise . As a Captive is releast upon assurance given that he will send his ransom , though 't is not actually deposited . Thus the death of Christ was available to purchase pardon for Believers before his coming ; for he interposed as their Surety , and God , to whom all things are present , knew the accomplishment of it in the appointed time . He is therefore call'd the Lamb slain from the foundation of the world ; not only in respect of God's Decree , but his Efficacy . The salvation we derive from him , was ever in him . He appeared under the Empire of Augustus , and dyed under Tyberius , but he was a Redeemer in all ages , otherwise the comparison were not just , that as by Adam all die , so by Christ all are made alive . 'T is true , under the old Testament they had not a clear knowledg of him , yet they enjoyed the benefit of his unvaluable Sufferings . For the medium by which the benefits our Redeemer purchased , are conveyed to Men , is not the exact knowledg of what he did and suffered , but sincere Faith in the Promise of God. Now the Divine Revelation being the rule and measure of Faith , such a degree was sufficient to Salvation , as answered the general discovery of Grace . Believers depended upon God's goodness to pardon them in such a way as was honourable to his Justice . They had some general Knowledge that the Messiah should come , and bring Salvation : Abraham rejoiced to see the day of Christ : Moses valued the Afflictions of Christ , more than the Treasures of Aegypt . And Believers in general are described to be waiters for the Consolation of Israel . In short , the Jewish and Christian Church are essentially one ; they differ no more than the morning and Evening Star , which is the same , but is diversly called , from its appearance before the Sun-rising , or after its setting . So our Faith respects a Saviour that is past , theirs respected Him as to come . Besides , The saving vertue of his Death as it reaches to all former , so to all succeeding Ages . He is the same , yesterday , to day , and for ever ; not only in respect of his Person , but his Office. The vertue of the Legal Sacrifices expired with the Offering : upon a new sin they were repeated . Their imperfection is argued from their repetition . But the precious Oblation of Christ hath an everlasting efficacy to obtain full Pardon for Believers . His Blood is as powerful to propitiate God , as if it were this day shed upon the Cross. He is able to save to perpetuity all that shall address to God by Him : Since He ever lives to make Intercession ▪ The Pardon that He once purchased , shall ever be applied to contrite Believers . The Covenant that was sealed with his Blood is eternal , and the Mercies contained in it . 2. The perfection of his Sacrifice is evident , by its expiating universally the guilt of all transgressions . 'T is true , Sins in their own nature are different , some have a crimson guilt attending them , and accordingly Conscience should be affected : But the Grace of the Gospel makes no difference . The Apostle tells us , that the Blood of Christ cleanseth from all sins : Whatever the kinds , degrees and circumstances are . As the Deluge overflowed the highest Mountains , as well as the least Hill , so pardoning Mercy covers Sins of the first magnitude as well as the smallest . Under the Law , one Sacrifice could expiate but one Offence , though but against a carnal Commandment , but this one washes away the guilt of all Sins against the Moral Law. And in that Dispensation no Sacrifices were instituted for Idolatry , Adultery , Murder , and other Crimes ; which were certainly punisht with Death . But under the Gospel , Sins of what quality soever , if repented of , are pardoned . The Apostle having reckoned up Idolaters , Adulterers , and many other notorious Sinners that shall not inherit the Kingdom of Heaven , tells the Corinthians , that such were some of them ; but they were sanctified , and justified in the Name of the Lord Jesus Christ. 'T is true , Those who sin against the Holy Ghost are excepted from Pardon : But the Reason is , Because the Death of Christ was not appointed for the Expiation of it : And there being no Sacrifice , there is no Satisfaction , and consequently no Pardon . The Wisdome and Justice of God requires this Severity against them : For if he that despised Moses Law died without Mercy , of how much sorer punishment shall he be thought worthy , who hath troden under foot the Son of God , and hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing , and hath done despite to the Spirit of Grace ? that is , They renounce their Redeemer as if he were not the Son of God , and virtually consent to the cruel Sentence past against Him , as if he had blasphemed when He declared Himself to be so , and thereby out sin his Sufferings . How reasonable is it they should be for ever deprived of the Benefits , who obstinately reject the Means that purchased them . 2. The Death of Christ hath procured Grace for Men. We made a Forfeiture of our Original Holiness , and were righteously deprived of it . And till Divine Justice was appeased , all influences of Grace were suspended . Now the Death of Christ opened Heaven , and brought down the Spirit , who is the Principle of Renovation in us . The world lay in wickedness as a Carcass in the grave , insensible of its horror and corruption . The Holy Spirit hath inspired it with a new life , and by a marvellous change hath caused Purity to succeed Pollution . 3. The receiving Believers into Heaven is a convincing proof of the all-sufficiency of his Sacrifice . For Justice will not permit that Glory and Immortality , which are the Priviledges of the Righteous , should be given to guilty & defiled Creatures . Therefore our Saviour's first and greatest work was to remove the bar , that excluded us from the place of Felicity . 'T is more difficult to justifie a Sinner , than to glorifie a Saint . The Goodness of God inclines Him to bestow Happiness on those who are not obnoxious to the Law ; but his Justice was to be aton'd by Sufferings . Now what stronger Argument can there be , that God is infinitely pleased with what His Son hath done and suffered for his People , than the taking of them into his Presence to see his Glory ? The Apostle sets down this order in the work of our Redemption , That Christ being made perfect by Sufferings , that is , having consummated that part of his Office which respected the expiation of Sin ; He became the Author of eternal Salvation to all that obey him . To sum up all , 't is observable , that the Scripture attributes to the Death of Christ not only Satisfaction , whereby we are redeemed from Punishment ; but such a redundant Merit , as purchases for us Adoption , and all the glorious Prerogatives of the Children of God. Upon these accounts his Blood hath a double Efficacy . As the Blood of the Covenant , it procured our peace ; as the Blood of the Testament , it conveyes to us a Title to Heaven it self ; according to that of St. Paul , we have boldness to enter into the Holiest by his Blood. I will remove two slender prejudices against this Doctrine ; 1. That Repentance and Faith are required in order to the partaking of the precious benefits which Christ hath purchased , doth not lessen the Merit of his Death , and the compleatness of the Satisfaction made to God by it . For we must consider , There is a great difference between the payment of that the Law requires by the Debtor , and the payment of that which was not in the original Obligation by another in his stead . Upon the payment of the first , actual freedom immediately follows . If a Debtor pays the sum he ows , or a Criminal endure the punishment of the Law , they are actually discharged , and never liable to be sued or suffer again . But when the same that the Law requires is not paid , but something else , by another ; the release of the guilty is suspended upon those cond●tions , which he that freely makes satisfaction , 〈◊〉 the Governour who by favour accepts it , are ●●eased to appoint . Now 't is thus in the transaction of our Redemption : Christ laid down his Life for us , and this was not the very thing in strict sense that the Law required . For according to the threatning , the Soul that sins shall die ; the Delinquent in his own person was to suffer the penalty : and there was no necessity natural or moral that obliged God to admit of his Satisfaction for our discharge . If the Law had exprest that the sinner or his surety should suffer , there had been no need of a better Covenant . But in this the Grace of God so illustrously appears , that by his appointment the punishment of the guilty was transfer'd to the Innocent , who voluntarily undertook for them . In this respect God truly pardons sin , though he received intire Satisfaction ; for he might in right have refused it . Now these things being supposed , although the Blood of Christ was a price so precious , that it can only be valued by God that received it , and might worthily have redeemed a thousand Worlds , yet the effects of it are to be dispensed according to the Eternal Covenant between the Father and the Son , and the tenor of it is revealed in the Gospel , viz. that Repentance and Faith are the conditions , upon which the obtaining pardon of sin , and all the blessings which are the consequents of it depends : thus Christ who makes Satisfaction , and God that accepts it , declare . The Commission of the Apostles from his own mouth was to preach Repentance , and Remission of sins in his name to all Nations : and he was exalted by God to be a Prince , and a Saviour , for to give repentance to Israel , and forgiveness of sin . The establishing of this order is not a meer positive command , wherein the will of the Law-giver is the sole ground of our duty ; but there is a special congruity and reason in the nature of the thing it self . For Christ hath satisfied Justice , that God may exercise pardoning Mercy in such a manner as is suitable to his other perfections . Now 't is contrary to his Wisdom to dispense the precious benefits of his Sons Blood to impenitent Unbelievers ; to give such rich Pearls , and so dearly bought , to Swine that will trample them under their feet ; to bestow Salvation on those who despise the Saviour . 'T is contrary to his Holiness to forgive those who will securely abuse his favour , as if his pardon were a priviledge and license to sin against him . Nay , final Impenitency is unpardonable to Mercy it self . For the objects of Justice and Mercy cannot be the same : now an impenitent sinner is necessarily under the revenging Justice of God. 'T is no disparagement to his omnipotency that he cannot save such . For although God can do whatsoever he will , yet he can will nothing but what is agreeable to his Nature . Not that there is any Law above God , that obliges him to act , but he is a Law to himself . And the more excellent his perfections are , the less he can contradict them . As 't is no reflection upon his power that he cannot die , neither is it that he can do nothing unbecoming his perfections . On the contrary , it implies weakness to be liable to any such act . Thus supposing the Creature Holy , it is impossible but he should love it , not that he ows any thing to the Creature , but in regard he is infinitely good : and if impenitent and obstinate in sin , he cannot but hate and punish it ; not that he is accountable for his Actions , but because he is infinitely Just. And from hence it appears , that the requiring of Repentance and Faith in order to the actual partaking of the blessings our Redeemer purchased , doth not diminish the value of his Satisfaction , they being not the causes of pardon , but necessary qualifications in the subject that receives it . 2. It doth not lessen the Compleatness of his Satisfaction , that Believers are liable to Afflictions and Death . For these are continued according to the agreement between God and our Redeemer , for other ends than satisfaction to Justice , which was fully accomplisht by him . This will appear by several Considerations . 1. Some Afflictions have not the nature of a Punishment , but are intended only for the exercise of their Graces ; That the trial of their Faith , Patience , and Hope being much more precious than of Gold that perisheth , though it be tried by the fire , might be found unto praise . Now these Afflictions are the occasion of their Joy , and in order to their Glory . Of this kind are all the Sufferings that Christians endure for the promotion of the Gospel . Thus the Apostles esteemed themselves dignified , in suffering what was contumelious and reproachful for the Name of Christ. And St. Paul interprets it as a special favour , that God call'd forth the Philippians to the Combat . To you it is given in the behalf of Christ to suffer : Not only the Graces of Faith and Fortitude , but the Affliction was given : So Believers are declared Happy , when they are partakers of Christs Sufferings : for the Spirit of Glory rests on them . Now it is evident that Afflictions of this nature are no Punishments . For since 't is essential to Punishment to be inflicted for a Fault , and every Fault hath a turpitude in it ; It necessarily follows , that Punishment which is the brand of a crime must be alwaies attended with infamy , and the Sufferer under shame . But Christians are honourable by their Sufferings for God , as they conform them to the Image of his Son , who was consecrated by Sufferings . 2. Afflictions are sent sometimes not with respect to a Sin committed , but to prevent the commission of it : and this distinguishes them from Punishments . For the Law deters from Evil , not by inflicting , but threatning the Penalty . But in the Divine Discipline there is another Reason . God afflicts to restrain from Sin : As St. Paul had a thorn in the flesh to prevent Pride . 3. Those Evils that are inflicted on Believers for Sin , do not diminish the power and value of Christ's Passion . For we must distinguish between Punishments which are meerly castigatory for the good of the Offender , and that are purely vindictive for the just Satisfaction of the Law. Now Believers are liable to the first , but are freed from the other . For Christ hath redeemed them from the Curse of the Law , being made a Curse for them . The Popish Doctrine of Satisfaction to offended Justice by our suffering temporal Evils , is attended with many pernicious Consequences . 1. It robs the Cross of Christ of one part of its Glory , as if something were left to us to make up , in the degrees and vertue of his Sufferings . 2. It reflects on Gods Justice , as if He exacted two different Satisfactions for Sin : the one from Christ our Surety , the other from the Sinner . 3. It disparages his Mercy , in making Him to punish whom He pardons , and to inflict a Penalty after the Sin is remitted . 4. 'T is dangerous to Man , by feeding a false Presumption in him , as if by the merit of his sufferings he could expiate Sin , and obtain part of that Salvation which we entirely owe to the Death of our Redeemer . The difference between Chastisements , and purely vindictive Punishments , appears in three things . 1. In the Causes from whence they proceed . The severest Sufferings of the Godly are not the effects of the Divine Vengeance . 'T is true , they are Evidences of Gods displeasure against them for Sin , but not of Hatred . For being reconciled to them in Christ , He beares an unchangeable Affection to them ; and Love cannot hate , though it may be angry . The motive that excites God to correct them is Love : according to that testimony of the Apostle , Whom the Lord loves He chastens . As somtimes out of his severest displeasure He forbeares to strike , and condemns obstinate Sinners to Prosperity here , so from the tenderest Mercy he afflicts his own . But purely vindictive Judgments proceed from meer wrath . 2. They differ in their measures . The Evils that Believers suffer are alwaies proportioned to their strength . They are not the sudden eruptions of Anger , but deliberate Dispensations : David deprecates Gods Judgment as 't is opposed to Favour , Enter not into Judgment with thy Servant , O Lord : and Jeremiah desires Gods Judgment , as 't is opposed to Fury , Correct me , Oh Lord , in thy Judgment , not in thy Fury . 'T is the gracious Promise of God to David with respect to Solomon : If he commit Iniquity I will chasten him with the rod of men , and with the stripes of the childaen of men : that is , Chastise him moderately : For in the stile of the Scripture as things are magnified by the Epithet Divine , or of God , as the Cedars of God , that is , very tall ; And Nineve is called The City of God , that is , very great : So to signifie things that are in a mediocrity , the Scripture uses the Epithet humane , or of Men : And according to the Rule of Opposition , the Rod of God is an extraordinary Affliction which destroys the Sinner ; 't is such a Punishment as a man can neither inflict , nor endure : But the Rod of Men is a moderate Correction , that doth not exceed the strength of the Patient . But every purely vindictive Punishment which the Law pronounces , is in proportion to the nature of the Crime , not the strength of the Criminal . 3. They are distinguisht by the intention and end of God in inflicting them . 1. In Chastisements God primarily designs the Profit of his People , That they may be partakers of his Holiness . When they are secure and carnal , He awakens Conscience by the sharp voice of the Rod ; to reflect upon Sin , to make them observant for the future ; to render their Affections more indifferent to the World , and stronger towards Heaven . The Apostle expresses the nature of Chastisements , When we are judged , we are instructed by the Lord : They are more lively Lessons than those which are by the Word alone , and make a deeper impression upon the heart . David acknowledges , Before he was afflicted he went astray , but now have I kept thy words . Corrupt Nature makes Gods Favours pernicious , but his Grace makes our Punishments profitable . Briefly , They are not satisfactions for what is past , but admonitions for the time to come . But purely vindictive Judgments are not inflicted for the reformation of an Offender , but to preserve the honour of the Sovereign , and Publick Order , and to make compensation for the breach of the Law. If any advantage accrue to the Offender 't is accidental , and besides the intention of the Judg. 2. The end of chastisements upon Believers is to prevent their final destruction . When we are Judged , we are Chastened of the Lord , that we may not be condemned with the World. And this sweetens and allays all their Sufferings . As the Psalmist declares , Let the Righteous smite me , and it shall be a kindness , let him reprove me , it shall be an excellent oile , which shall not break my head . But the Vindictive Punishment of a Malefactor is not to prevent his condemnation ; for Death is sometimes the Sentence . In this respect the temporal evils that befal the Wicked and the Godly , though materially the same , yet legally differ . For to the Wicked they are as so many earnests of the compleat payment they shall make to Justice in another World ; the beginnings of Eternal Sorrows : but to the Godly they are in order to their Salvation . They are as the Red-Sea , through which the Israelites past to the Land of Promise , but the Egyptians were drowned in it . Briefly , their Sufferings differ as much in their issue , as the Kingdoms of Heaven and of Hell. 2. That Death remains to Believers , doth not lessen the perfection of Christs Satisfaction . 'T is true considered absolutely , 't is the revenge of the Law for sin , and the greatest temporal evil , so that it may seem strange , that those who are Redeemed by an Alsufficient ransom , should pay this Tribute to the King of Terrors . But the nature of it is changed : 't is a Curse to the wicked inflicted for Satisfaction to Justice , but a Priviledge to Believers . As God appointing the Rainbow to be the Sign of his Covenant , that he would drown the World no more , ordain'd the same Waters to be the token of his Mercy , which were the instrument of his Justice . Blessed are the dead that die in the Lord. And the Psalmist tells us , that precious in the sight of the Lord is the Death of his Saints : Christ hath taken away what is truly destructive in it . 'T is continued for their advantage . 1. Corruption hath so depraved the sensitive appetite , that during our natural state we are not intirely freed from it : but Death that destroyes the natural frame of the Body , puts an end to sin . And in this respect , there is a great difference between the Death of Christ and of Believers : the end of his was to remove the guilt of sin , of theirs to extinguish the reliques of it . 2. 'T is a delivery from Temporal evils , and an entrance into Glory . Death and Despair seize on the Wicked at once , but the Righteous hath hope in his Death . 3. The Grave shall give up its spoils at the last . It retains the Body for a time , not to destroy but purifie it . Our Saviour tells us that whoever believes on him shall not see death , for he will raise them up at the last day . He that dies a Man , shall revive an Angel , cloathed with Light and Immortality . I will conclude this argument with the words of St. Austin : Ablato criminis nexu , relicta est mors . Nunc vero majore & mirabiliore gratia Salvatoris in usus justitiae peccati poena est conversa : tum enim dictum est Homini , morieris si peccaveris , nunc dictum est Martyri , morere ne pecces . Et sic per ineffabilem Dei misericordiam & ipsa poena vitiorum transit in arma virtutis , , & fit justi meritum , etiam supplicium peccatoris . Although the Guilt of Sin is removed , yet death remains . But by the admirable Grace of the Redeemer , the punishment of sin is made an advantage to Holiness . The Law threatned Man with Death if he sinned ; the Gospel commands a Martyr to die , that he may not sin . And thus by the unspeakable Mercy of God , the punishment of Vice becomes the security of Virtue ; and that which was revenged upon the sinner , gives to the Righteous a title to a glorious reward . CHAP. XV. Inferences . In the Death of Christ there is the clearest discovery of the evil of sin . The strictness of divine Justice is most visible in it . The consideration of the ends of Christs Death takes off the scandal of the Cross , and changes the offence into admiration . The Satisfaction of Justice by Christs Sufferings affords the strongest assurance that God is ready to pardon sinners . The absolute necessity of complying with the terms of the Gospel for Justification . There are but two wayes of appearing before the supreme Judge : either in Innocence , or by the Righteousness of Christ : The Causes why men reject Christ are , a legal temper that is natural to them , and the predominant love of sin . The unavoidable misery of all that will not submit to our Saviour . 1. FRom hence we may discover most clearly the evil of Sin , which no Sacrifice could expiate but the Blood of the Son of God. 'T is true , the internal Malignity of Sin , abstracted from its dreadful effects , is most worthy of our hatred . For 't is in its own nature direct enmity against God , and obscures the Glory of all his Attributes . 'T is the violation of his Majesty , who is the universal Sovereign of Heaven and Earth . A contrariety to his Holiness , which shines forth in his Law. A despising his Goodness , the atractive to Obedience . The contempt of his Omniscience , which sees every sin when 't is commited . The slighting of his terrible Justice and Power , as if the Sinner could secure himself from his Indignation . A denial of his Truth , as if the threatning were a vain terror to scare Men from sin . And all this done voluntarily to please an irregular corrupt Appetite , by a despicable Creature , who absolutely depends upon God for his being and happiness . These Considerations seriously pondered , are most proper to discover the extremity of its evil . But sensible demonstrations are most powerful to convince and affect us : and those are taken from the fearful Punishments that are inflicted for Sin. Now the Torments of Hell which are the just and full recompence of Sin , are not sensible till they are inevitable . And temporal Judgments cannot fully declare the infinite Displeasure of God against the wilful contempt of his Authority . But in the Sufferings of Christ 't is exprest to the utmost . If Justice it self had rent the Heavens , and come down in the most visible Terrour to revenge the Rebellions of Men , it could never have made stronger impressions upon us , than the Death of Christ duely considered . The Destruction of the World by Water ; the miraculous burning of Sodom and Gomorrah by showers of Fire , and all other the most terrible Judgments , do not afford such a sensible instruction of the evil of Sin. If we regard the Dignity of his Person , and the depth of his Sufferings , He is an unparallel'd example of Gods Indignation for the breach of his Holy Law. For He that was the Son of God , and the Lord of Glory , was made a Man of Sorrowes . He endured Derision , Scourgings , Stripes , and at last a cruel and cursed Death . The Holy of Holies was crucified between two Thieves . By how much the Life of Christ was more precious than the lives of all men , so much in his Death doth the wrath of God appear more fully against Sin , than it would in the destruction of the whole world of Sinners . And His Spiritual Sufferings infinitely exceeded all His Corporeal . The Impressions of Wrath that were inflicted by Gods immediate Hand upon his Soul , forced from him those strong Cries , that moved all the powers of Heaven and Earth with Compassion . If the curtain were drawn aside , and we should look into the Chambers of Death , where Sinners lie down in Sorrow for ever ; and hear the woful expressions , and deep Complaints of the Damned , with what horrour and distraction they speak of their torments , we could not have a fuller testimony of God's Infinite displeasure against sin , than in the Anguish and Agonies of our Redeemer . For whatever His Sufferings were in kind , yet in their degree and measure they were equally terrible with those that condemned Sinners endure . Now how is it possible that Rational Agents should freely , in the open light , for perishing vanities dare to commit sin ? Can they avoid or endure the Wrath of an Incensed God ? If God spared not his Son when he came in the similitude of sinful flesh , how shall Sinners who are deeply and universally defiled escape ? Can they fortifie themselves against the Supreme Judge ? Can they encounter with the fury of the Almighty , the apprehensions of which made the Soul of Christ heavy unto Death ? Have they patience to bear that for ever , which was to Christ , who had the strength of the Deity to support him , intolerable for a few hours ? If it were so with the green Tree , what will become of the dry , when exposed to the fiery Tryal ? If he that was Holy and Innocent suffered so dreadfully , what must they expect , who add impenitency to their guilt , and live in the bold commission of Sin , without reflection and remorse ? What prodigious Madness is it to drink iniquity like water , as a harmless thing , when 't is a poison so deadly , that the least drop of it brings certain ruine ? What desperate Folly , to have slight apprehensions of that , which is attended with the first and second Death ? Nothing but unreasonable Infidelity and Inconsideration can make men venturous to provoke the living God , who is infinitely sensible of their Sins , and who both can and will punish them by Torments extreme and eternal . 2. The strictness of Divine Justice appears , that required Satisfaction equivalent to the desert of sin . The natural Notion of the Deity , as the Governour of the World , instructed the Heathens , That the transgression of his Laws was worthy of Death . This proves that the obligation to punishment , doth not arise from the mere will of God , which is only discovered by Revelation , but is founded in the nature of things , and by its own light is manifested to reasonable creatures . From hence they inferred , That it was not becoming the Divine nature , as qualified with the relation of Supreme Ruler , to pardon Sin without Satisfaction . This appears by the Sacrifices and Ceremonies , the Religions and Expiations which were performed by the most ignorant Nations . And although they infinitely abused themselves in the conceit they had of their pretended efficacy and vertue , yet the universal consent of Mankind in the belief that Satisfaction was necessary , declares it to be true . This , as other natural Doctrines , is more fully revealed by Scripture . Under the Law without shedding of blood there was no remission , not that common Blood could make Satisfaction for Sin , but God commanded there should be a visible mark of its necessity , in the Worship offer'd to him , and a prefiguration that it should be accomplisht by a Sacrifice eternally efficacious . And the Oeconomy of our Salvation clearly proves , that to preserve the honour of Gods Government , Sin must be punisht , that Sinners might be pardoned . For nothing was more repugnant to the Will of God absolutely considered , than the Death of his Beloved Son , and the natural Will of Christ was averse from it . What then moved that Infinite Wisdome , which wills nothing but what is perfectly reasonable , to ordain that event ? Why should it take so great a circuit , if the way was so short , that by pure Favour , without Satisfaction , Sin might have been pardoned ? Our Saviour declares the necessity of his suffering Death , supposing the merciful Will of his Father to save us , when He saith , That as Moses lifted up the Serpent in the wilderness , even so must the Son of man be lifted up , that whosoever believes in him should not perish . 'T is true , Since God had foretold and prefigured his Death by the oracles and actions under the Law , it necessarily came to pass . But to consider things exactly , the unchangeable truth of Types and Prophesies is not the primitive and main reason of the necessity of things , but only a sign of the certainty of the event . In strictness , things do not arrive because of their prediction , but are foretold because they shall arrive . It is apparent there was a Divine Decree before the Prophesies ; and that in the Light of God's Infinite Knowledg things are , before they were foretold . So 't is not said a Man must be of a ruddy complexion , because his Picture is so , but on the contrary , because he is ruddy , his Picture must be so . That Christ by dying on the Cross should Redeem Man , was the reason that the Serpent of brass was erected on a pole to heal the Israelites , and not on the contrary . Briefly , the Apostle supposes this necessity of Satisfaction , as an evident principle , when he proves wilful Apostates to be incapable of Salvation : Because there remains no more Sacrifice for sin . For the consequence were of no force , if sin might be pardoned without Sacrifice , that is , without Satisfaction . 3. This account of Christs Death takes off the scandal of the Cross , and changes the offence into admiration . 'T was foretold of Christ , that he should be a Stone of stumbling , and a Rock of offence ; not a just cause , but an occasion of offence to the corrupt hearts of Men , and principally for his Sufferings . The Jews were pleased with the titles of honour given to the Messiah , that he should be a King , Powerful and Glorious . But that poverty , disgrace and the suffering Death should be his character , they could not endure : therefore they endeavoured to prevert the sense of the Prophets . His Disciples who attended him in his mean state , expected those sad apappearances would terminate in visible Glory and Greatness : but when they saw him arrested by his Enemies , Condemned and Crucified , this was so opposite to their expectation , that they fainted under the disappointment . And when Christ Crucified was Preacht to the Gentile World , they rejected him with scorn . His Death seemed so contrary to the Dignity of his Person , and the design of his Office , that they could not relish the Doctrine of the Gospel . They judged it absurd , to expect Life from one that was subjected to Death , and Blessedness from him , who was made a Curse . To those who look on the Death of Christ with the eyes of carnal wisdom , and according to the Laws of corrupt reason , it appears folly and weakness , and most unworthy of God ; but if we consider it in its principles and ends , all the prejudices vanish , and we clearly discover it to be the most noble and eminent effect of the Wisdom , Power , Goodness and Justice of God. To the eye of sense 't was a spectacle of horrour , that a perfect Innocent should be cruelly tormented ; but to the eye of Faith , under that sad and ignominious appearance , there was a Divine Mystery , able to raise our wonder , and ravish our affections . For he that was naked , and nailed to the Cross , was really the Son of God , and the Saviour of Men : And his Death with all the penal circumstances of dishonour and pain , is the only Expiation of sin , and Satisfaction to Justice . He by offering up his Blood appea'sd the wrath of God , quencht the flaming Sword that made Paradise inaccessible to us ; he took away sin , the true dishonour of our natures , and purchased for us the Graces of the Spirit , the richest ornaments of the reasonable Creature . The Doctrine of the Cross is the only foundation of the Gospel , that unites all its parts , and supports the whole building . 'T is the cause of our Righteousness and Peace , of our Redemption and Reconciliation . How blessed an exchange have the Merits of his Sufferings made with those of our Sins ? Life instead of Death , Glory for Shame , and Happiness for Misery . For this reason the Apostle with vehemence declares , that , to be the sole ground of his boasting and triumph , which others esteemed a cause of blushing . God forbid that I should Glory save in the Cross of Christ. He rejects with extreme detestation the mention of any other thing , as the cause of his Happiness , and matter of his Glory . The Cross was a tree of Death to Christ , and of Life to us . The supreme Wisdom is justified of its Children . 4. The Satisfaction of Divine Justice by the Sufferings of Christ , affords the strongest assurance to Man , who is a guilty and suspicious creature , that God is most ready to pardon sin . There is in the natural Conscience when opened by a piercing conviction of sin , such a quick sense of Guilt , and Gods Justice , that it can never have an intire confidence in his Mercy , till Justice be atoned . From hence the convinced Sinner is restlesly inquisitive , how to find out the way of reconciliation with a Righteous God. Thus he is represented inquiring by the Prophet , Wherewith shall I come before the Lord , and bow my self before the most High God ? shall I come before him with Burnt-Offerings , with Calves of a year old ? will the Lord be pleased with thousands of Rams , or with ten thousand rivers of oil ? shall I give my first-born for my transgression , the fruit of my Body for the sin of my Soul ? The Scripture tells us that some consum'd their Children to render their Idols favourable to them . But all these means were ineffectual : their most costly Sacrifices were only food for the fire . Nay , instead of expiating their old , they committed new sins , and were so far from appeasing , that they inflamed the Wrath of God , by their cruel oblations . But in the Gospel there is the most rational and easy way propounded , for the Satisfaction of God and the Justification of Man. The Righteousness of Faith speaketh on this wise , Say not in thy heart , Who shall ascend into Heaven ? ( that is to bring down Christ from above ) Or who shall descend into the deep ? ( that is to bring up Christ again from the dead ) But if thou wilt confess with thy mouth the Lord Jesus , and shalt believe in thy heart that God hath raised him from the dead , thou shalt be saved . The Apostle sets forth the anxiety of an awakened Sinner , he is at a loss to find out a way to escape Judgment : for things that are on the surface of the Earth , or floating on the Waters , are within our view , and may be obtain'd : but those that are above our Understanding to discover , or Power to obtain , are proverbially said to to be in the Heavens above , or in the Deeps . And 't is applied here to the different wayes of Justification , by the Law and the Gospel . The Law propounds Life , upon an impossible condition : but the Gospel clearly reveals to us , that Christ hath performed what is necessary for our Justification , and that by a lively and practical Faith we shall have an Interest in it . The Lord Jesus being ascended , hath given us a convincing proof , that the Propitiation for our Sins is perfect : For otherwise He had not been received into Gods Sanctuary . Therefore to be under perplexities how we may be justified , is to deny the value of his Righteousness , and the truth of his Ascension . And say not who shall descend into the deep , to bear the Torments of Hell , and expiate Sin , this is to deny the vertue of his Death , whereby he appeased God , and redeemed us from the wrath to come . In the Law the condemning Righteousness of God is made visible , in the Gospel his justifying Righteousness is revealed , from Faith to Faith. And this is an infallible proof of its divine descent . For whereas all other Religions either stupifie Conscience , and harden it in carnal Security , or terrifie it by continual Alarms of Vengeance ; the Gospel alone hath discovered how God may shew Mercy to repenting Sinners without injury to his Justice . The Heathens robb'd one Attribute to enrich another : either they conceived God to be indulgent to their Sins , and easie to pardon , to the prejudice of his Justice ; or cruel and revengful , to the dishonour of his Goodness : But Christians are instructed how these are wonderfully reconciled and magnified in our Redemption . From hence there is a divine calm in the Conscience , and that Peace which passeth Understanding . The Soul is not only freed from the Fear of Gods anger , but hath a lively Hope of his Favour and Love. This is exprest by the Apostle , when he reckons among the Priviledges of Believers , That they are come to God the Judg of all , and to Jesus the Mediator of the New-Covenant , and to the Blood of sprinkling that speaks better things than the blood of Abel . The apprehension of God as the Judg of the world , strikes the guilty with fear and terrour ; but as He is sweetned by the Mediator , we may approach to Him with confidence . For what Sins are there which so entire a Satisfaction doth not expiate ? What Torments can they deserve , which his wounds and stripes have not removed ? God is Just as well as Merciful in justifying those who believe in Jesus . 'T is not the quality of Sins , but of Sinners that excepts them from Pardon . Christ is the golden Altar in Heaven for penitent Believers to flie to , from whence God will never pluck any one to destroy him . 5. From hence we may learn , how absolute a necessity there is for our coming to Christ for Justification . There are but two waies of appearing before the Righteous and Supreme Judg. 1. In Innocence and sinless Obedience ; or by the Righteousness of Christ : The one is by the Law , the other by Grace . And these two can never be compounded , for he that pleads Innocence , in that disclaims Favour ; and he that sues for Favour , acknowledges Guilt . Now the first cannot be performed by us . For entire Obedience to the Law supposes the integrity of our natures , there being a Moral impossibility that the Faculties once corrupted should act regularly : But Man is stain'd with Original Sin from his Conception . And the form of the Law runs universally , Cursed is every one that obeys not in all things which are written in the Book of the Law to do them . In these Scales one evil work preponderates a thousand good . If a Man were guilty but of one single Error , his entire Obedience afterwards could not save him ; for that being alwaies due to the Law , the payment of it cannot discount for the former Debt . So that we cannot in any degree be justified by the Law , for there is no middle between transgressing , and not transgressing it . He that breaks one Article in a Covenant , cuts off his claim to any benefit by it . Briefly , the Law Justifies only the Perfect , and condemns without distinction all that are Guilty . So that to pretend Justification by the works of it , is as unreasonable , as for a man to produce in Court the Bond which obliges him to his Creditor , in testimony that he ows him nothing . Whoever presumes to appear before God's Judgment-Seat in his own righteousness , shall be covered with confusion . 2. By the Righteousness of Christ. This alone absolves from the Guilt of sin , saves from Hell , and can endure the trial of God's Tribunal . This the Apostle prized as his unvaluable treasure , in comparison of which , all other things are but dross and dung : that I may be found in him ; not having mine own Righteousness , which is of the Law , but that which is through the Faith of Christ , the Righteousness which is of God by Faith. That which he ordained , and rewarded in the Person of our Redeemer , he cannot but accept . Now this Righteousness is meritoriously imputed only to Believers . For depending solely upon the Will of God as to its being and effects , it cannot possibly be reckoned to any for their benefit and advantage , but in that way which he hath appointed . The Lord Christ who made Satisfaction , tells us , that the benefit of it is communicated only through our Believing . God so loved the World , that he gave his only begotten Son , that whosoever believes on him should not perish . As all sins are mortal in respect of their guilt , but death is not actually inflicted for them , upon the account of the Grace of the New Covenant : so all sins are venial in respect of the Satisfaction made by Christ , but they are not actually pardoned , till the performing of the condition to which pardon is annext . Faith transfers the guilt from the Sinner to the Sacrifice . And this is not an act restrained to the understanding , but principally respects the will , by which we accept or refuse Salvation . The nature of it is best exprest by the Scripture-phrase , the receiving Christ , which respects the terms , upon which God offers him in the Gospel , to be our Prince and Saviour . The state of favour begins upon our consent to the New Covenant . And how reasonable is the condition it requires ? how impossible is it to be otherwise ? God is reconcileable by the Death of Christ , so that he may exercise Mercy without injury to his Justice and Holiness : He is willing and desirous to be upon terms of amity with Men , but cannot be actually reconciled till they accept of them : for reconcilement is between two . Though God upon the account of Christ is made placable to the humane nature , which he is not to the Angelical in its lapsed state , and hath condescended so far as to offer conditions of peace to Men , yet they are reconciled at once . That Christ becomes an effectual Mediator , there must be the consent of both parties . As God hath declared his by laying the punishment of our sins on Christ ; so Man gives his , by submitting to the Law of Faith. And the great end of Preaching the Gospel is , to overcome the obstinacy of Men , and reconcile them to God , and their happiness : We are Ambassadours for Christ ; and pray you in Christs stead , to be reconciled to God. With this difference , Christ furnisht the means , they only bring the message of reconciliation . Now Men are with difficulty wrought on , to comply with the conditions of Pardon by Christ. 1. Upon the account of a legal Temper that universally inclines them to seek for Justification by their own Works . This is most suitable to the Law , & light of nature ; for the tenour of the first Covenant was , Do and live . So that the way of Gospel-Justification , as 't is supernatural in its discovery , so in its contrariety to Mans Principles . Besides , as Pride at first aspir'd to make Man as God , so it tempts him to usurp the honour of Christ to be his own Saviour . He is unwilling to stoop , that he may drink of the Waters of Life . Till the Heart by the weight of its guilt is broken in pieces , and looses its former fashion and figure it will not humbly comply with the offer of Salvation for the Merits of another . And 't is very remarkable , that upon the first opening of the Gospel , no Evangelical Doctrine was more disrelisht by the Jews , than Justification by imputed Righteousness . The Apostle gives this account of their opposition , that being ignorant of God's Righteousness , and going about to establish their own Righteousness they submitted not to the Righteousness of God. They were prepossest with this Principle , that Life was to be obtained by their works : because the express condition of the Law was so . And mistaking the end of its Institution by Moses , they set the Law against the Promises . For since the Fall , the Law was given , not absolutely to be a Covenant of Life , but with a design to prepare Men for the Gospel : that upon the sight of their Guilt , and the Curse , they might have recourse to the Redeemer , and by Faith embrace that Satisfaction he hath made for them . Christ is the end of the Law , for Righteousness , to every one that believeth . From the example of the Jews we may see how Men are naturally affected . And 't is worthy of observation , that the reformation of Religion took its rise by the same controversie with the Papists , by which the Gospel was first introduced into the World. For besides innumerable abuses crept into the Church , the People were perswaded that by purchasing Indulgences , they should be saved from the Wrath of God. And when this darkness covered the face of the Earth , the zeal of the first Reformers broke forth ; who , to undeceive the world , clearly demonstrated from Scriptures , that Justification is alone obtained by a lively and purifying Faith in the Blood of Christ. A strong proof that the same Gospel which was first revealed by the Apostles , was revived by those excellent Men ; and the same Church which was first built by the Apostles , was raised out of its ruines by them . Now the Gospel , to eradicate this disposition which is so natural and strong in faln Man , is in nothing more clear and express , than in declaring that by the deeds of the Law there shall no flesh be justified in Gods sight . The Apostle asserts without distinction , that by the Works of the Law Justification cannot be obtained : whether they proceed from the power of Nature , or the Grace of the Spirit . For he argues against the merit of Works to Justification , not against the principle from whence they proceed . And where he most affectionately declares his esteem of Christ , and his Righteousness , as the sole meritorious cause of his Justification , he expresly rejects his own Righteousness , which is of the Law. By his own Righteousness , he comprehends all the works of the renewed , as well as natural state , for they are performed by Man , and are acts of Obedience to the Law , which commands perfect Love to God. These are withering leaves that cannot conceal our shame , when we appear before God in Judgment . Not but that good works are most pleasing to him , but not for this end , to expiate Sin. We must distinguish between their substance , and the quality that errour giveth them . The opinion of merit changes their nature , and turns Gold into Dross . And if our real Righteousness , how exact soever , cannot absolve us from the least guilt , much less can the performance of some external actions , though specious in appearance , yet not commanded by God , and that have no moral value . All the Disciplines and Severities , whereby men think to make Satisfaction to the Law , are like a Crown of Straw , that dishonours the Head instead of adorning it . But that Righteousness which was acquired by the Meritorious Sufferings of Christ , and is embraced by Faith , is alsufficient for our Justification . This is as pure as Innocence , to all the effects of Pardon and Reconciliation ; this alone secures us from the charge of the Law , and the chalenge of Justice . Being clothed with this , we may enter Heaven , and converse with the pure society of Angels without blushing . The Saints who now reign in Glory , were not Men who lived in the perfection of Holiness here below , but Repenting , Believing Sinners , who are washed white in the Blood of the Lamb. 2. The most universal hinderance of Mens complying with the conditions of Pardon by Christ , is , the predominant love of some Lust. Although Men would entertain him as a Saviour to redeem them from Hell , yet they reject him as their Lord. Those in the Parable who said , We will not have this . Man to reign over us , exprest the inward sense and silent thoughts of all carnal Men. Many would depend on his Sacrifice , yet will not submit to his Scepter ; they would have Christ to pacifie their Consciences , and the world to please their Affections . Thus they divide between the Offices of Christ , his Priestly and his Regal . They would have Christ to die for them , but not to live in them . They divide the acts of the same Office : they lean on his Cross to support them from falling to Hell , but Crucifie not one Lust on it . They are desirous he should reconcile them to God by his Sacrifice , but not to bless them , in turning them from their Iniquities . And thus in effect they absolutely refuse him , and render his Death unavailable . For the receiving of Christ as Mediator in all his Offices , is the Condition indispensably requisite to partake of the Benefits of his Sufferings . The Resigning up of our selves to him as our Prince , is as necessary an act of justifying Faith , as the Apprehending the Crucified Saviour . So that in every real Christian , Faith is the Principle of Obedience and Peace , and is as inseparable from Holiness as from Salvation . To conclude this Argument : From hence we may see , How desperate the state is of impenitent Unbelievers . They are cut off from any claim to the Benefits of Christs Death . The Law of Faith , like that of the Medes and Persians , is unalterable . He that believeth not the Son , shall not see life . Christ died not to expiate final Infidelity . This is the mortal Sin , that actually damns . It charges all their guilt upon Sinners : It renders the Sufferings of Christ fruitless and ineffectual to them . For 't is not the Preparation of a Sovereign Remedy that cures the Disease , but the applying it . As our Sins were imputed to him , upon the account of his Union with us in nature , and his consent to be our Surety ; so his Righteousness is meritoriously imputed to us , upon our Union with him by a lively Faith. The man that lookt on the Rainbow , when he was ready to be drown'd , what relief was it to him ; that God had promised not to drown the world , when he must perish in the waters ? So though Christ hath purchased Pardon for repenting Believers , and a Rainbow encompasses the Throne of God , the sign of Reconciliation , what advantage is this to the Unbeliever , who dies in his Sins and drops into the Lake of Fire ? 'T is not from any defect of Mercy in God , or Righteousness in Christ , but for the obstinate refusal of it , that men certainly perish . This inhances their Guilt and Misery . All the rich expence of Grace for their Redemption shall be charged upon them . The Blood of Christ shall not be imputed for their Ransom , but for their deeper Damnation : and instead of speaking better things than the Blood of Abel , shall call louder for Vengeance against them than that innocent blood which reacht Heaven with its voice against the Murderer . Briefly , whom so precious a Sacrifice doth not redeem , they are reserved entire victims , whole burnt Offerings to Divine Justice . Every impenitent Unbeliever shall be salted with fire . CHAP. XVI . Of all the Divine Perfections Holiness is peculiarly admirable . The honour of it is secured in our Redemption . In the bitter Sufferings of Christ God declared Himself unappeasable to Sin , though appeaseable to Sinners . The Priviledges purchased by Christ , are conveighed upon terms honourable to Holiness . Pardon of Sin , Adoption , the Inheritance of Glory are annexed to special Qualifications in those who receive them . The Redeemer is made a quickening Principle to inspire us with new Life . In order to our Sanctification He hath given us the most perfect Rule of Holiness , He exhibited a compleat Pattern of it , He purchas'd and conveyes the Spirit of Holiness to us . He presents the strongest Motives to perswade us to be holy . The perfect Laws of Christ are considered , as they enjoin an absolute separation from all Evil , and command the practice of all substantial Goodness . Some particular Precepts , which the Gospel especially enforces , with the Reasons of them are considered . OF all the Perfections of the Deity , none is more worthy of his Nature , and so peculiarly admirable as his Infinite Purity . 'T is the most shining Attribute that derives a lustre to all the rest : He is glorious in Holiness . Wisdom degenerates into Craft , Power into Tyranny , Mercy loses its nature without Holiness . He swears by it as his Supreme Excellency . Once have I sworn by my Holiness , I will not lie unto David . 'T is the most venerable Attribute , in the Praise whereof the Harmony of Heaven agrees . The Angels and Saints above are represented , expressing their extasy and ravishment at the beauty of Holiness . Holy , Holy , Holy is the Lord of Hosts , the whole Earth is full of his Glory . This He only loves and values in the Creature , being the Impression of his most Divine and amiable Perfection . Inferiour Creatures have a resemblance of other Divine Attributes : The Winds and Thunder set forth God's Power , the firmness of the Rocks , and the incorruptibility of the Heavens are an obscure representation of his Unchangeableness ; but Holiness , that is the most Orient-Pearl in the Crown of Heaven , only shines in the reasonable Creature . Upon this account Man only is said to be formed after his Image . And in Men there are some appearances of the Deity , that do not entitle to his special Love. In Princes there is a shadow of his Sovereignty , yet they may be the objects of his displeasure ; but a likeness to God in Holiness atracts his Eye and Heart , and infinitely endears the Creature to him . Now this Attribute is in a special manner provokt by Mans sin , and we are restored to the favour and friendship of God , in such a manner , as may preserve the Honour of it intire and inviolable . This will fully appear by considering what our Redeemer suffered for the purchasing our Pardon , and the terms upon which the precious Benefits of his Death are conveied to us , and what he hath done to restore our lost Holiness , that we may be qualified for the enjoyment of God. 1. God's Infinite Purity is declared in his Justice , in that He would not pardon Sin but upon such terms as might fully demonstrate how odious 't was to him . What inflam'd the Wrath of God against his Beloved Son , whom by a voice from Heaven he declared to be the object of his delight ? What made Him inexorable to his Prayers and Tears , when He sollicited the Divine Power and Love , the Attributes that relieve the miserable , crying , Abba , Father , all things are possible to thee , let this Cup pass from me ? What made him suspend all comforting Influences , and by a dreadful Desertion afflict him when he was environ'd with Sorrows ? 'T is Sin only that caused this fierce displeasure , not inherent , ( for the Messiah was cut off but not for himself , ) but imputed by his voluntary undertaking for us . God so loved the World , and so hated Sin , that He gave his Son to purchase our Pardon by Sufferings . When his Compassions to Man were at the highest , yet then his antipathy against Sin was so strong , that no less Sacrifice could reconcile Him to us . Thus God declared himself to be unappeasable to Sin , though not to Sinners . 2. The Priviledges that are purchased by our Redeemers Sufferings , are dispenst upon those terms which are honourable to Gods Holiness . I will instance in the three great Benefits of the Evangelical Covenant . The Pardon of Sin , Adoption into God's Family , and the Inheritance of Glory . All which are conditional , and annext to special Qualifications in the persons who have a title to them . 1. The Death of Christ is beneficial to Pardon and Life , only to those who repent and believe . The Holy God will by no means spare the guilty , that is , declare the guilty innocent , or forgive an incapable subject . All the Promises of Grace and Mercy are with respect to Repentance from dead works , and to a lively Faith. The Son of God is made a Prince and a Saviour , to give Repentance and Remission of Sins . And the Apostle tells us , That being justified by Faith , we have peace with God , through our Lord Jesus Christ. The first includes a cordial grief for Sins past , and sincere effectual Resolutions to forsake them ; and hath a necessary conjunction with Pardon , as by vertue of the Divine Command , so from a condecency and fitness with respect to God the giver of Pardon , and to the quality of the Blessing it self . The other Qualification is Faith , to which Justification is in a special manner attributed , not in respect of Efficiency or Merit , for the Mercy of God upon the account of Christs Satisfaction is the sole Cause of our Pardon ; but as a moral instrument , that is the Condition upon which God absolves Man from his guilt . And this Grace of Faith as it respects entire Christ in all his Offices , so it contains the Seed and first Life of Evangelical Obedience . It crucifies our Lusts , overcomes the World , works by Love , as well as justifies the person by relying on the Merits of Christ for Salvation . 2 Adoption into Gods Family ( the purchase of Christ's Meritorious Sufferings , who Redeemed us from the Servitude of Sin and Death ) is conferr'd upon us in Regeneration . For this Prerogative consists not meerly in an Extrinsick Relation to God , and a title to the Eternal Inheritance ; but in our participation of the Divine Nature , whereby we are the living Images of Gods Holiness . Civil Adoption gives the title , but not the reality of a Son ; But the Divine is efficacious , and changes us into the real likeness of our Heavenly Father . We cannot enter into this state of Favour , but upon our cleansing from all Impurity : Be separate from the pollutions of the profane world , and I will receive you ; and will be a Father unto you , and ye shall be my Sons and Daughters , saith the Lord Almighty . These are the indispensable terms upon which we are received into that honourable Alliance . None can enjoy the Priviledge , but those that yield the Obedience of Children . 3. Holiness is the Condition on which our future Blessedness depends . Electing Mercy doth not produce our Glorification immediately , but begins in our Vocation and Justification , which are the intermediate Links in the Chain of Salvation . As Natural Causes work on a distant object , by passing through the medium . God first gives Grace , then Glory . The everlasting Covenant that is sealed by the Blood of Christ , establishes the connexion between them . Blessed are the pure in heart , for they shall see God. The exclusion of all others is peremptory and universal : Without Holiness no Man shall see the Lord. The Righteousness of the Kingdom is the only way of entring into it . A few good actions scattered in our lives , are not availeable , but a course of Obedience brings to Happiness . Those who by patient continuance in well-doing , seek for Glory , and Honour , and Immortality , shall inherit eternal life . This is not a mere positive Appointment , but grounded on the unchangeable respect of things . There is a rational convenience between Holiness and Happiness , according to the Wisdom and Goodness of God , and 't is exprest in Scripture by the natural relation of the Seed to the Harvest , both as to the quality and measure . What a man sows that shall he reap , We must be like God in purity , before we can be in felicity . Indeed , 't would be a disparagement to Gods Holiness , and pollute Heaven it self ▪ to receive unsanctified Persons as impure as those in Hell. 'T is equally impossible for the Creature to be happy without the favour of the Holy God , and for God to communicate His favour to the sinful Creature . Briefly , according to the Law of Faith , no wicked Person hath any right to the Satisfaction Christ made , nor to the Inheritance he purchased for Believers . 3. Man in his corrupt state is deprived of Spiritual Life , so that till he is revived by special Grace , he can neither obey nor enjoy God. Now the Redeemer is made a quickning Principle to inspire us with new life . In order to our Sanctification he hath done four things . First , He hath given to us the most perfect Laws as the Rule of Holiness . Secondly , He exhibited the most compleat Patern of Holiness in his Life upon the Earth . Thirdly , He purchas'd and conveyes the Spirit of Holiness , to renew , and to enable us for the performance of our Duties . Fourthly , He hath presented the strongest inducements and motives to perswade us to be Holy. First , He hath given to Men the most perfect Laws as the rule of Holiness . The principal parts of the Holy Life , are ceasing from evil , and the doing well . Now the Commands of Christ refer to the purifying of us from sin , and the adorning us with all Graces for the discharge of our universal Duty . 1. They enjoyn a real and absolute separation , from all filthiness of the Flesh and Spirit . The outward and inward Man must be cleansed not only from Pollutions of a deeper dy , but from all Carnality and Hypocrisie . The Grace of God that brings Salvation hath appeared to all Men , teaching them to deny ungodliness , and worldly Lusts. All those irregular and impetuous desires which are raised by worldly Objects , Honours , Riches , and Pleasures , and reign in worldly Men , Pride , Covetousness and Voluptuousness . The Gospel is most clear , full , and vehement , for the true and inward Mortification of the whole body of corruption , of every particular darling sin . It commands us to pluck out the right eye , and to cut off the right hand : That is , to part with every grateful and gainful lust . It obliges us to crucifie the Flesh , with the affections and lusts . Humane Laws regard External actions as prejudicial to Societies : but thoughts and resolutions that break not forth into act , are not within the Jurisdiction of the Magistrate . But the Law of Christ reforms the powers of the Soul , and all the most secret and inward motions that depend upon them . It forbids the first irregular desires of the carnal appetite . We must hate sin in all its degrees , strangle it in the birth , destroy it in the conception . We are enjoyned to fly the appearances and accesses of evil ; what ever is of a suspitious nature , and not fully consistent with the purity of the Gospel , and what ever invites to sin and exposes us to the power of it , becomes vicious and must be avoided . That glorious purity , that shall adorn the Church when our Redeemer presents it without spot or wrinkle , or any such thing , every Christian must aspire to in this Life . In short , the Gospel commands us to be Holy as God is Holy , who is infinitely distant from the least conceivable pollution . 2. The Precepts of Christ contain all solid substantial goodness , that is essentially necessary in order to our supreme Happiness , and prepares us for the Life of Heaven . In his Sermon on the Mount , He commends to us Humility , Meekness , and Mercy , Peaceableness and Patience , and doing good for evil , which are so many beams of Gods Image , the reflections of his Goodness upon intelligent Creatures . And that comprehensive precept of the Apostle describes the Duties of all Christians : whatsoever things are true ; Truth is the principal character of our profession , and is to be exprest in our Words and Actions : whatsoever things are honest , or venerable , that is answer the dignity of our High-calling , and agree with the gravity and comeliness of the Christian profession : whatsoever things are just according to Divine and Humane Laws : whatsoever things are pure , we must preserve the Heart , the Hand , the Tongue , the Eye from impurity ; whatsoever things are lovely and of good report , some Graces are amiable and attractive in the view of Men , as easiness to pardon , a readiness to oblige , compassion to the afflicted , liberality to the necessitous , sweetness of conversation without gall and bitterness : these are of universal esteem with mankind , and soften the most savage tempers . If there be any Vertue , and if there be any Praise think on these things . And St. Peter excites Believers , to joyn to their Faith , by which the Gospel of Christ is embrac't , Intellectual and Moral vertues , without which 't is but a vain picture of Christianity . Add to your Faith Vertue , and to Vertue Knowledge , and to Knowledge Temperance , and to Temperance Patience , and to Patience Godliness , and to Godliness Brotherly kindness , and to Brotherly kindness Charity . He enforces the command , give all diligence that these things abound in you ; and ye shall neither be barren , nor unfruitful in the Knowledge of Christ. Now these Graces purifie and perfect , refine and ra●se the humane nature , and without a Command their Goodness is a strong obligation . I will take a more distinct view of the Precepts of Christ as they are set down in that excellent abridgement of them by the Apostle . The Grace of God that bringeth Salvation hath appeared to all Men , teaching us that denying ungodliness and worldly lusts , we should live Soberly , Righteously , and Godly in this present world . Here is a distribution of our duties with respect to their several Objects , our selves , others , and God. The first are regulated by Temperance , the second by Justice , the third by Godliness . And from the accomplishment of these is formed that Holiness without which no man shall see God. 1. In respect to our selves ; we must live soberly . Temperance governs the sensual appetites and affections by sanctified reason . The Gospel allows the sober and chast use of pleasures , but absolutely and severely forbids all excess in those that are lawful , and abstinence from all that are unlawful , that stain & vilify the Soul , and alienate it from converse with God , and mortifie its lust to spiritual delights . By sensual complacency Man first lost his Innocence and Happiness , and till the flesh is subdued to the spirit , he can never recover them . The carnal mind is enmity against God. Fleshly lusts war against the Soul. Therefore we are urged with the most affectionate earnestness , to abstain from them , by withdrawing their incentives , and crucifying our corrupt inclinations . In short , the Law of Christ obliges us , as to deal with the body as an enemy , ( that is disposed to revolt against the Spirit ) by watching over all our senses , lest they should betray us to temptations , so to preserve it as a thing consecrated to God , from all impurity , that will render it unworthy the honour of being the Temple of the Holy Ghost . 2. We are commanded to live Righteously , in our relation to others . Justice is the supreme Virtue of humane Life , that renders to every one what is due . The Gospel gives rules for Men in every state and place , to do what Reason requires . As no condition is excluded from its Blessedness , so every one is obliged by its Precepts . Subjects are commanded to obey all the lawful commands of Authority , and not resist ; and that upon the strongest motive not onely for Wrath , but for Conscience . They must obey Man for Gods sake , but never disobey God for Mans sake . And Princes are obliged to be an encouragement to good Works , and a terror to the evil ; that those who are under them may lead a quiet and a peaceable life , in all Godliness and Honesty . It injoynes all the respective duties of Husbands , and Wives , Parents , and Children , Masters and Servants . And that in all contracts and commerce none defrauds his Brother : accordingly in the esteem of Christians , he is more religious who is more righteous than others . Briefly , Christian righteousness is not to be measured by the rigor of Laws , but by that rule of universal Equity delivered by our Saviour , Whatsoever ye would have others do to you , do it to them . 3. We are instructed by the Law of Christ to live Godly . This part of our duty respects our apprehensions , affections and demeanour to God , which must be sutable to his Glorious perfections . The Gospel hath revealed them clearly to us , viz. the Unity , Simplicity , Eternity and Purity of the Divine Nature , that it subsists in three Persons , the Father , Son , and Spirit , and his Wisdom Power and Goodness in the Work of our Redemption . It requires that we pay the special Honour that is due to God , in the esteem and veneration of our Minds , in the subjection of our Wills , in the assent of our Affections to him as their proper object . That we have an intire Faith in his Word , a firm Hope in his Promises , a Holy Jealousie for his Honour , a Religious care in his Service . And that we express our reverence , love , and dependance on him in our Prayers and Praises . That our Worshp of Him be in such a manner , as becomes God who receives it , and Man that presents it . God is a pure Spirit , and Man is a reasonable Creature , therefore ●e must worship him in Spirit and Truth . And since Man in his fallen State cannot approach the Holy and Just God without a Mediator , he is directed by the Gospel to address himself to the Throne of Grace , in the name of the Lord Jesus Christ , who alone can reconcile our Persons , and render our Services acceptable with his Father . Besides the immediate service of the Deity , Godliness includes the propension and tendency of the Soul to him in the whole conversation , and it contains three things . 1. That our Obedience proceeds from love to God as its vital Principle . This must warm and animate the external action : this alone makes Obedience as delightful to us , so pleasing to God. He shews Mercy to those who love him , and keep his Commandments . Faith works by Love , and enclines the Soul to obey with the same Affection , that God enjoins the Precept . 2. That all our Conversation be regulated by his Will as the Rule . He is our Father and Sovereign , and the respect to his Law gives to every action the formality of Obedience . We must choose our Duty because he commands it . Whatsoever ye do in word , or deed , do all in the name of the Lord Jesus , that is , for his command , and by his assistance . 3. That the Glory of God be the supreme End of all our Actions . This Qualification must adhere not only to necessary Duties , but to our natural and civil Actions . Our light must so shine before men , that they may see our good works , and glorifie our Father which is in Heaven . Whether we eat or drink , or whatsoever we do , all must be done in a regular , and due proportion to the Glory of God. A general Designation of this is absolutely requisite , and the renewing of our intentions actually in matters of moment . For He being the sole Author of our Lives and Happiness , we cannot without extream ingratitude and disobedience , neglect to glorifie Him in our Bodies and Spirits which are his . This Religious tendency of the Soul to God , as the Supreme Lord and our utmost End , sanctifies our Actions , and gives an excellency to them above what is inherent in their own nature . Thus moral Duties towards Men , when they are directed to God , become Divine . Acts of Charity are so many Sacred Oblations to the Deity . Men are but the Altars upon which we lay our Presents , God receives them , as if immediatly offer'd to his Majesty , and consumed to his Honour . Such was the charity of the Philippians towards the relief of the Apostle , which he calls An odour of a sweet smell , a Saerifice acceptable , well pleasing to God. The same Bounty was an act of Compassion to Man , and Devotion to God. This changes the nature of the meanest and most troublesome things . What was more vile and harsh than the employment of a Slave , yet a respect to God makes it a Religious Service , that is the most noble & voluntary of all humane Actions . For the Believer addressing his service to Christ , and the Infidel only to his Master , he doth chearfully what the other doth by constraint , and adorns the Gospel of God our Saviour as truly , as if he were in a higher condition . All Vertues are of the same descent and family , though in respect of the matter about which they are conversant , and their exercise they are different , Some are heroical , some are humble , and the lowest being conducted by Love to God in the meanest offices , shall have an eternal Reward . In short , Piety is the principle and chief ingredient of Righteousness and Charity to Men. For since God is the Author of our common Nature , and the relations whereby we are united one to another , 't is necessary that a regard to him should be the first , and have an influence upon all other Duties . I shall further consider some particular Precepts , which the Gospel doth especially enforce upon us , and the Reasons of them . 1. That concerning Humility , the peculiar Grace of Christians , so becoming our state as Creatures and Sinners , the parent and nurse of other Graces , that preserves in us the light of Faith , and the heat of Love ; that procures Modesty in Prosperity , and Patience in Adversity ; that is the root of Gratitude and Obedience , and is so lovely in God's eyes , that He gives Grace to the Humble : This our Saviour makes a necessary qualification in all those who shall enter into his Kingdom ; Except ye be converted and become as little children , ye shall not enter into the Kingdom of Heaven . As by Humility he purchas'd our Salvation , so by that Grace we possess it . And since Pride arises out of Ignorance , the Gospel to cause in us a just and lowly sense of our unworthiness , discovers the nakedness and misery of the humane Nature , devested of its primitive Righteousness . It reveals the transmission of Original Sin , from the first Man to all his Posterity , wherewith they are infected and debased ; a Mystery so far from our knowledg , that the participation of it seems impossible , and unjust to carnal Reason . We are dead in Sins and Trespasses , without any Spiritual strength to perform our Duty . The Gospel ascribes all that is good in Man to the free and powerful Grace of God. He works in us to will and to do of his good pleasure . He gives Grace to some because He he is Good , denies it to others because He is Just , but doth injury to none , because all being guilty , He owes it to none . Grace in its being and activity entirely depends upon Him. As the drowsie Sap is drawn forth into flourishing and fruitfulness by the approaches of the Sun ; so habitual Grace is drawn forth into act by the presence and influences of the Sun of Righteousness . Without me , our Saviour tells his Disciples , ye can do nothing . I have laboured more abundantly than they all , saith the Apostle , yet not I , but the Grace of God in me . The operations of Grace are ours , but the Power that enables us is from God. Our preservation from Evil , and perseverance in Good , is a most free unmerited Favour , the effect of his renewed Grace in the course of our Lives . Without his special assistance , we should every hour forsake Him , and provoke Him to forsake us . As the Iron cannot ascend or hang in the Air longer than the virtue of the Loadstone draws it ; So our Affections cannot ascend to those glorious things that are above , without the continually attracting Power of Grace . 'T is by humble Prayer wherein we acknowledg our wants and unworthiness , and declare our dependance upon the Divine Mercy and Power , that we obtain Grace . Now from these Reasons the Gospel commands Humility , in our demeanor towards God and Men. And if we seriously consider them , how can any crevise be opened in the heart for the least breath of Pride to enter ? How can a poor diseased wretch that hath neither Money , nor can by any industry procure nourishment , or Physick for his deadly Diseases , and receives from a merciful person not only Food , but Soveraign Medicines brought from another World ( for such is the Divine Grace sent to us from Heaven ) without his desert , or possibility of retribution , be proud towards his Benefactor ? How can he that only lives upon Alms , boast that he is rich ? How can a Creature be proud of the Gifts of God , which it cannot possess without Humility , and without acknowledging that they are derived from Mercy ? If we had continued in our Integrity , the praise of all had been entirely due to God ; For our Faculties and the excellent dispositions that fitted them for action , were bestowed upon us freely by Him , and depended upon his Grace in their exercise . But there is now greater reason to attribute the Glory of all our goodness solely to him : for He revives our dead Souls by the infusion of Grace , without which we are to every good work reprobate . Since all our Spiritual Abilities are Graces , the more we have received the more we are obliged , and therefore should be more humble and thankful to the Author of them . And in comparing our selves with others , the Gospel forbids all proud reflections upon our selves as dignified above them , For who maketh thee to differ from another ? And what hast thou that thou didst not receive ? And if thou didst receive it , why dost thou glory , as if thou hadst not received it ? If God discern one from another by special gifts , the Man hath nothing of his own that makes him excellent . Although inherent Graces command a respect from others to the Person in whom they shine , yet he that possesses them ought rather to consider himself in those qualities that are natural , and make him like the worst , than in those that are divine , proceeding from the sole Favour of God , and that exalt him above them . Add further , that God hath ordained in the Gospel Repentance , and Faith , which are humbling Graces , to be the conditions of our obtaining Pardon . By Repentance we acknowledge that if we are condemned , 't is just severity , and if we are Saved 't is rich Mercy . And Faith absolutely excludes boasting . For it supposes the Creature guilty , and receives Pardon from the Sovereign Grace of God , upon the account of our Crucified Redeemer . The benefit , and the manner of our receiving it was typified in the miraculous cure of the Israelites by looking up to the Brasen Serpent . For the act of seeing is performed by receiving the Images which are derived from the objects : 't is rather a Passion then an Action ; that it might appear that the healing Virtue was meerly from the Power of God , and the Honor of it intirely his . In short , God had respect to the lowliness of this Grace , in appointing it to be the qualification of a Justified person : for the most firm reliance on Gods Mercy , is alwayes joyned with the strongest renouncing of our own Merits . Briefly , to excite humility in us , the Gospel tells us , that the Glorious reward is from rich bounty and liberality . The gift of God is Eternal Life through Jesus Christ our Lord. As the Election of us to Glory , so the actual possession of it proceeds from pure Favour . There is no more proportion between all our Services and that High and Eternal felicity ; than between the running a few steps , and the obtaining an Imperial Crown . Indeed not only Heaven , but all the Graces that are necessary to purify and prepare us for it , we receive from undeserved Mercy . So that God crowns in us not our proper Works , but his own proper Gifts . 2. The Gospel strictly commands Self-denial , when the Honor of God and Religion is concern'd . Jesus tells his Disciples , If any Man will come after me , let him deny himself , and take up his Cross and follow me . Life and all the endearments of it , Estates , Honours , Relations , Pleasures must be put under our feet , to take the first step with our Redeemer . This is absolutely necessary to the being of a Christian . In the preparation of his mind and the resolution of his will , he must live a Martyr , and whensoever his duty requires , he must break all the Retinacula Vitae , the voluntary bands that fasten us to the World , and die a Martyr , rather than suffer a divorce to be made between his Heart and Christ. Whatsoever is most esteem'd and lov'd in the world , must be parted with as a snare , if it tempts us from our Obedience ; or offered up as a Sacrifice , when the Glory of God calls for it . And this command that appears so hard to sense , is most just and reasonable . For God hath by so many titles a right to us , that we ought to make an intire Dedication of our selves and our most valuable interests to him . Our Redeemer infinitely denied himself to save us , and 't is most just we should in gratitude deny our selves to serve him . Besides , an infinite advantage redounds to us : for our Saviour assures us , that whosoever will save his life when 't is inconsistent with the performance of his duty , shall lose it ; and whosoever will lose his life for his sake , shall find it . Now what is more prudent , than of two evils that are propounded to choose the least ? that is , Temporal Death , rather than Eternal ; and of two goods that are offered to our choice , to prefer the greater , a Life in Heaven , before that on the Earth . Especially if we consider that we must shortly yeeld the present life to the infirmities of Nature , and 't is the richest traffick to exchange that which is frail and mortal , for that which remains in its perfection for ever . 3. The Gospel enjoyns Universal Love among Men. This is that fire which Christ came to kindle upon the Earth ; 't is the abridgment of all Christian perperfection , the fulfilling of the Divine Law , for all the particular Precepts are in substance , Love. He that loves his Neighbor will have a tender regard to his Life , Honour and Estate , which is the sum of the second Table . The extent of our Love must be to all that partake of the same common nature . The universal consanguinity between Men should make us regard them as our allies . Every Man that wants our help is our Neighbour . Do good to all , is the command of the Apostle . For the quality of our Love it must be unfeigned without dissimulation . The Image of it in Words without real Effects , provokes the Divine displeasure : for as all falshood is odious to the God of Truth , so especially the counterfeiting of Charity , that is the impression of his Spirit , and the seal of his Kingdom . A sincere pure affection , that rejoyces at the good , and resents the evils of others as our own , and expresses it self in all real Offices , not for our private respects , but their benefit , is required of us . And as to the degree of our Love , we are commanded above all things to have fervent Charity among our selves . This principally respects Christians , who are united by so many sacred and amiable bands , as being formed of the same Eternal Seed , Children of the same Heavenly Father , and joynt-Heirs of the same Glorious Inheritance . Christian Charity hath a more noble Principle than the affections of nature , for it proceeds from the Love of God shed abroad in Believers , to make them one Heart and one Soul , and a more Divine pattern , which is the Example of Christ ; Who hath by his Sufferings restored us to the Favour of God , that we should Love one another , as He hath Loved us . This Duty is most stricty injoyn'd , for without Love , Angelical Eloquence is but an empty noise , and all other Virtues have but a false lustre ; Prophesie , Faith , Knowledge , Miracles , the highest outward Acts of Charity or Self-denial , the giving our Estates to the Poor , or Bodies to Martyrdom , are neither pleasing to God , nor profitable to him that does them . Besides , That special branch of Love , the forgiving of Injuries , is the peculiar Precept of our Saviour . For the whole World consents to the returning evil for evil . The vicious Love of our selves makes us very sensible , and according to our preverse judgments to revenge an injury , seems as just as to requite a benefit . From hence revenge is the most Rebellious and Obstinate Passion . An Offence remains as a thorn in the mind , that inflames and torments it , till 't is appeased by a vindication . 'T is more difficult to overcome the Spirit then to gain a Battel . We are apt to revolve in our thoughts injuries that have been done to us , and after a long distance of time the memory represents them as fresh as at the first . Now the Gospel commands a hearty and intire forgiveness of injuries , though repeated never so often to seventy seven times . We must not only quench the Fire of Anger , but kindle the Fire of Love towards our greatest Enemies . I say unto you , Love your Enemies , Bless them that Curse you , do good to them that hate you , Pray for them which despitefully use you , and Persecute you . This is urged from the consideration of God's forgiving us , who being infinitely provoked , yet pardons innumerable faults to us , moved only by his Mercy . And how reasonable is it that we should at his command remit a few faults to our Brethren ? To extinguish the strong inclination that is in corrupt Nature to revenge , our Saviour hath suspended the Promise of Pardon to us upon our pardoning others . For if ye forgive men their trespasses , your Heavenly Father will also forgive you . But if ye forgive not their trespasses , neither will your Father forgive your trespasses . He that is cruel to another cannot expect Mercy , but in every Prayer to God indites himself , and virtually pronounces his own Condemnation . 4. The Gospel enjoins Contentment in every state , which is our great Duty and Felicity , mainly influential upon our whole life , to prevent both Sin and Misery . Be content with such things as you have , for he hath said , I will never leave thee , nor forsake thee . It forbids all Murmurings against Providence , which is the seed of Rebellion , and all anxious thoughts concerning things future . Take no thought for to morrow , we should not anticipate evils , by our apprehensions and fears , they come fast enough ; Sufficient for the day is the evil thereof . Our corrupt Desires are vast and restless as the Sea , and when contradicted they betray us to Discontent and Disobedience . The Gospel therefore retrenches all inordinate Affections , and vehemently condemns Covetousness , as a Vice not to be named among Saints but with abhorrency . It discovers to us most clearly , that temporal things are not the materials of our Happiness . For the Son of God voluntarily denied himself the enjoyment of them . And as the highest Stars are so much distant from an Eclipse , as they are above the Shadow of the Earth ; so the Soul that in its esteem and desires is above the world , its brightness and joy cannot be darkened or eclipsed by any accidents there . The Gospel forbids all vain Sorrows , as well as vain Pleasures ; and distinguishes real Godliness from an appearance , by contentment as its inseparable Character . Godliness with Content is great gain . When we are in the saddest circumstances , our Saviour commands us to possess our Souls in Patience , to preserve a calm Constitution of Spirit , which no storms from without can discompose . For this end he assures us that nothing comes to pass without the Knowledge and Efficiency , or at least , Permission of God. That the H●irs of our Head are numbred , and not one falls to the Earth without his License . Now the serious belief of a Wise , Just and Powerful Providence that governs all things , hath a mighty efficacy to maintain a constant tranquillity and equal temper in the Soul amidst the confusions of the World. God works all things according to the counsel of his own will : and if we could discover the immediate reasons of every Providence , we cannot have more satisfaction then from this General Principle , that is applicable to all , as light to every colour , That what God doth is always best . This resolves all the doubts of the most intangled minds , and rectifies our false judgments . From hence a Believer hath as true content in complying with God's Will , as if God had complyed with his , and is reconciled to every condition . Besides , the Gospel assures us , that all things work together for the good of those that love God. For their Spiritual good at present ; by weakening their corruptions : for affliction is a kind of manage , by which the sensual part is exercised and made pliable to the motions of the Spirit : and by increasing their Graces , the unvaluable Treasures of Heaven . If the dearest Objects of our Affections , the most worthy of our Love and Grief are taken away , 't is for this reason , that God may have our Love himself , in its most full and inflamed degree . And Afflictions are in order to their Everlasting good . Now the certain expectation of a blessed issue out of all troubles , is to the Heart of a Christian as the putting a Rudder to a Ship , which without it is exposed to the fury of the winds , and in continual dangers , but by its guidance makes use of every Wind to convey it to its Port. Hope produces not only acquiescence , but joy in the sharpest Tribulations . For every true Christian being ordained to a Glorious and Supernatural Blessedness hereafter ; all things that befal them here below , as means , are regulated and transformed into the nature of the End to which they carry them . Thus temporal evils are turned into good . Our light Afflictions which are but for a moment , work for us a far more exceeding weight of Glory . To consider this Life as the passage to another , that is as durable as Eternity , and as blessed as the Enjoyment of God can make it ; that the present miseries have a final respect to future Happiness , will change our opinion about them , and render them not only tolerable , but so far eligible as they are instrumental and preparatory for it . If the Bloody as well as the Milky way leads to God's Throne , a Christian willingly walks in it . In short , A lively Hope , accompanies a Christian to his last expiring breath , till it is consummated in Celestial fruition . So that Death it self , the universal terror of Mankind , is made desirable , as an entrance into Immortality , and the first day of our Triumph . Thus I have considered some particular Precepts of Christ , which are of greatest use for the government of our Hearts and Lives ; and the reasons upon which they are grounded , to make them effectual . Now to discover more fully the compleatness of the Evangelical Rule , I will consider it with respect to the Law of Moses , and the Philosophy of the Heathens . CHAP. XVII . The Perfection of Christ's Laws appears by comparing them with the Precepts of Moses . The Temple-Service was manag'd with Pomp suitable to the disposition of the Jews , and the dispensation of the Law. The Christian Service is Pure and Spiritual . The Levitical Ceremonies and Ornaments are excluded from it , not only as unnecessary , but inconsist with its Spirituality . The obligation to the Rituals of Moses is abolisht , to introduce real Righteousness . The Indulgence of Polygamy and Divorce is taken away by Christ , and Marriage restored to its Primitive Purity . He clear'd the Law from the darkening Glosses of the Pharisees . And enforc'd it by new Obligations . The Law of Christ exceeds the Rules which the highest Masters of Morality in the School of Nature ever prescribed . Philosophy is defective as to Piety , and in several things contrary to it . Philosophers delivered unworthy Conceptions of God. Philosophy doth not enjoin the Love of God , which is the first and great Command of the Natural Law. Philosophers lay down the servile Maxime ▪ To comply with the common Idolatry . They arrogated to themselves the praise of their Vertue and Happiness . Philosophy doth not propound the Glory of God for the Supream End of all Humane Actions . Philosophy is defective as to the Duties respecting our selves and others . It allowes the first sinful motions of the lower Appetites . The Stoicks renounce the Passions . Philosophy insufficient to form the Soul to Patience and Content under Afflictions : and to support in the hour of Death . A Reflection upon some Immoral Maxims of the several Sects of Philosophers . THe Perfection of the Laws of Christ will further appear , by comparing them with the Precepts of Moses , and with the Rules which the highest Masters of Morality in the School of Nature have prescribed for the directing our lives . The Gospel exceeds the Mosaical Institution ; 1. In ordaining a Service that is Pure , Spiritual , and Divine , consisting in the Contemplation , Love and Praises of God , such as the holy Angels perform above . The Temple-Service was managed with Pomp and external Magnificence , suitable to the disposition of that People , and the dispensation of the Law. The Church was then in its Infant-state , as St. Paul expresses it ; and that Age is more wrought on by Sense than Reason : For such is the subordination of our Faculties , that the vegetative first acts , then the sensitive , then the rational , as the organs appointed for its use , acquire perfection . The knowledg of the Jews was obscure and imperfect , and the external part of their Religion was ordered in such a manner , that the senses were much affected . Their Lights , Perfumes , Musick and Sacrifices were the proper entertainment of their external Faculties . Besides , being encompast with Nations whose Service to their Idols was full of Ceremonies , to render the temptation ineffectual , and take off from the efficacy of those allurements which might seduce them to the imitation of Idolatry , God ordain'd his Service to be performed with great splendour . Add further , The Dispensation of the Law was typical and mysterious , representing by visible material objects , and their power to ravish the Senses , Spiritual things , and their efficacy to work upon the Soul. But our Redeemer hath rent the Vail , and brought forth Heavenly things into a full Day , and the clearest Evidence . Whereas Moses was very exact in describing the numerous Ceremonies of the Jewish Religion , the quality of their Sacrifices , the Place , the Persons by whom they must be prepared and presented to the Lord : We are now commanded to draw near to God with cleansed hands and purified hearts , and that Men Pray every where , lifting up holy hands , without wrath and doubting . Every place is a Temple , and every Christian a Priest , to offer up Spiritual Incense to God. The most of the Levitical Ceremonies and Ornaments are excluded from the Christian Service , not only as unnecessary , but inconsistent with its Spiritualness : As Paint , they corrupt the native beauty of Religion . The Apostle tells us , that humane Eloquence was not used in the first preaching of the Gospel , lest it should render the truth of it uncertain , and rob the Cross of Christ of its Glory in converting the World : for 〈◊〉 would be apt to imagine that 't was not the supernatural vertue of the Doctrine , and the efficacy of its Reasons , but the artifice of Orators that overcame the spirits of Men : So if the Service of the Gospel were made so pompous , the Worshippers would be enclin'd to believe , that the external part was the most principal , and to content themselves in that , without the aims and affections of the Soul , which are the life of all our Services . Besides , upon another account outward Pomp in Religion is apter to quench than en●●ame Devotion : For we are so compounded of Flesh and Spirit , that when the corporeal Faculties are vehemently affected with their objects , 't is very hard for the Spiritual to act with equal vigour ; there being such commerce between the fancy and the outward Senses , that they are never exercised in the reception of their objects , but the Imagination is drawn that way , and cannot present to the mind distinctly and with the calmness that is requisit , those things on which our thoughts should be fixt . But when those diverting objects are removed , the Soul directly ascends to God , and looks on him as the Searcher and Judge of the Heart ; and worships him proportionally to his perfections . That this was the design of Christ , appears particularly in the Institution of the Sacraments , which he ordained in a merciful condescension to our present state ▪ for there is a natural desir● in us to have pledges of things promis'd ; therefore he was pleased to add to the Declaration of his Will in the Gospel , the Sacraments as confirming seals of his Love ; by which the application of his Benefits is more special , and the representation more lively , than that which is meerl● by the Word . But they are few in number , on Baptism and the Lords Supper , simple in their nature , and easy in their signification , most fit to relieve our infirmity , and to raise our Souls to Heavenly things . Briefly , the Service of the Gospel is answerable to the excellent light of knowledge shed abroad in the hearts of Christians . 2. Our Redeemer hath abolisht all obligation to the other Rituals of Moses , to introduce that real Righteousness which was signified by them . The carnal Commandments given to the Jews , are called Statutes that were not good ; either in respect of their matter , not being perfective of the humane nature , or their effect : for they brought Death to the disobedient , not Life to the Obedient : the most strict observation of them did not make the performers either better , or more happy . But Christians are dead to these Elements , that is , perfectly freed from subjection to them . The Kingdom of God consists not in Meat , and Drink , but Righteousness , and Peace , and Joy in the Holy Ghost ; for he that in these things serves Christ , is acceptable to God , and approved of Men. We are commanded to purge out the old leaven of Malice , and Wickedness , that sowers and swells the mind , and to keep the feast , with the unleavened bread of sincerity and truth . We are obliged to be free from the moral imperfections , the vices and passions , which were represented by the natural qualities of those Creatures which were forbidden to the Jews , and to purify the Heart instead of the frequent washings under the Law. But the Gospel frees us from the intolerable yoke of the legal abstinencies , observations , and disciplines , the amusements of low and servile Spirits , wherewith they would compensate their defects in real Holiness , and exchange the substance of Religion for the shadow and colours of it . For this reason the Apostle is severe against those , who would joyn the fringes of Moses to the robe of Christ. 3. The indulgence of Polygamy and Divorce that was granted to the Jews , is taken away by Christ , and Marriage restored to the purity of its first Institution . The permission of these was by a political Law , and the effect was temporal Impunity . For God is to be considered not only in the relation of a Creator and universal Governour , that gave Laws to regulate Conscience , but in a special relation to the Jews as their King. And as in a Civil State a prudent Governour permits a less evil , for the prevention of a greater , without an approbation of it ; So God was pleased in his Wisdom to tolerate those things , in condescension to their carnal and perverse humors , for the hardness of their Hearts , lest worse inconveniences should follow : But our Saviour reduces Marriage to the Sanctity of its original , when man was formed according to the Image of God's Holiness . He that made them at the beginning , made them Male and Female : for this cause shall a Man leave Father and Mother , and cleave to his Wife , and they twain shall be one flesh . What therefore God hath joyned together , let no Man put asunder . From the unity of the Person , that one Male was made and one Female , it follows that the super-inducing of another into the Marriage-bed is against the first Institution . And the Union that is between them not being only civil in a consent of wills , but natural by the joyning of two bodies , something natural must intervene to dissolve it , viz. the Adultery of one party . Excepting that case , our Saviour severely forbids the putting the Wife away . 4. Our Redeemer hath improved the obligations of the moral Law , by a clearer discovery of the purity and extent of its precepts , and by peculiar and powerful Enforcements . In his Sermon on the Mount he clears it from the darkning glosses of the Phaisees , who observed the letter of the Law , but not the designe of the Lawgiver . He declares that not only the gross act , but all things of the same alliance are forbidden ; not only Murder , but rash Anger , and vilifying words , which wound the Reputation . Not only actual pollution , but the impurity of the Eye , and the staining of the Soul with unclean thoughts , are all comprised in the prohibition . He informs them that every Man in calamity is their Neighbour , and to be relieved , and commands them to love their deadliest enemies . Briefly , He tells the multitude , that unless their Righteousness exceed the Righteousness of the Scribes and Pharisees , that is , the utmost that they thought themselves obliged to , they should not enter into the Kingdome of Heaven . Besides , our Saviour hath superadded special Enforcements to his Precepts . The Arguments to perswade Christians to be universally Holy , from Christs Redeeming them for that great end , was not known either in the Oeconomy of Nature , or the Law : For before our lapsed state there was no need of a Redeemer , and he was not revealed during the Legal Dispensation . His Death was only shadowed forth in Types , and foretold in such a manner , as was obscure to the Jews . The Gospel urges new reasons to increase our aversion from sin , which neither Adam nor Moses were acquainted with . So the Apostle dehorts Christians from uncleanness , because their bodies are Members of Christ , and Temples of the Holy-Ghost , and therefore should be inviolably consecrated to purity . If the Utensils of the Temple were so sacred ▪ that the employing them to a common use , was revenged in a miraculous manner ; How much sorer punishment shall be inflicted on those who defile themselves , after they were sanctified by the Blood of the Covenant ? The Gospel also recommends to us Love to one another , in imitation of that admirable Love which Christ exprest to us , and commands the highest Obedience , even unto death when God requires it , in conformity to our Redeemers Sufferings . These and many other Motives are derived from a pure vein of Christianity , and exalt the Moral Law to a higher pitch , as to its Obligation upon men , than in its first delivery by Moses . 2. The Laws of Christ exceed the Rules which the best Masters of Morality in the School of Nature have prescribed for the Government of our Lives . 'T is true , there are remaining Principles of the Moral Law in the heart of Man ; Some warm sparks are still left which the Philosophers laboured to enliven and cherish . Many excellent Precepts of Morality they delivered , either to calm the Affections , and lay the storms in our Breasts , whereby the most men are guilty and miserable , or to regulate the civil Conversation with others . And since the coming of Christ , Prometheus-like , they brought their dead Torches to the Sun , and stole some light from the Scriptures . Yet upon searching we shall easily discover , that notwithstanding all their boasts , to purge the Soul from its defilements , contracted by its union with the Body , and to restore it to its primitive Perfection , They became vain in their thoughts , and their foolish heart was darkened . Although the vulgar Heathens thought them to be guides in the safe way , yet they were Companions with them in their wanderings ; And Truth instructs us , that When the blind lead the blind , both fall into the ditch . I will briefly shew that their Morals are defective , and mixt with false Rules : only premising three things . 1. That I shall not insist on their Ignorance of our Redeemer , and their Infidelity in respect of those Evangelical Mysteries , that are only discover'd by Revelation ; for that precisely considered , doth not make them guilty before God : But only take notice of their defects in natural Religion , and moral Duties , to which the Law written in the heart obliges all Mankind . 2. That Vertue is not to be confounded with Vice , although 't is not assisted by special Grace . Those who performed acts of Civil Justice , and Kindness , and Honour , were not guilty as those who violated all the Laws of Nature and Reason . Their heroic Actions were praise-worthy among men , and God gave them a temporal Reward ; although not being enlivened by Faith , and purified by Love to God , and an holy Intention for his Glory , they were dead works , unprofitable as to Salvation . 3. Their highest Rule , viz. To live according to Nature , is imperfect and insufficient . For although Nature in its original Purity furnisht us with perfect Instructions , yet in its corrupt state 't is not so enlightened and regular , as to direct us in our universal Duty . 'T is as possible to find all the Rules of Architecture in the ruines of a Building , as to find in the remaining Principles of the natural Law , full and sufficient Directions for the whole Duty of Man , either as to the performing good , or avoiding evil . The Mind is darkened and defiled with error , that indisposes it for its office . I will now proceed to shew how insufficient Philosophy is to direct us in our Duty to God , our selves , and others . First , In respect of Piety , which is the chief Duty of the reasonable Creature , Philosophy is very defective , nay in many things contrary to it . 1. By delivering unworthy Notions and Conceptions of the Deity . Not only the vulgar Heathens chang'd the truth of God into a lie , when they measured his Incomprehensible Perfections by the narrow compass of their Imaginations , or when looking on Him through the appearing disorders of the World , they thought Him unjust and cruel ; As the most beautiful Face seems deformed and monstrous in a disturbed stream ; But the most renowned Philosophers dishonoured Him by their base apprehensions . For the true Notion of God signifies a Being Infinite , Independent , the universal Creator , who preserves Heaven and Earth , the absolute Director of all Events , that his Providence takes notice of all Actions , that He is a liberal Rewarder of those that seek Him , and a just Revenger of those that violate his Laws : Now all this was contradicted by them . * Some asserted the World to be eternal , others that Matter was ; and in that denied Him to be the first Cause of all things . Some limited his Being , confining Him to one of the Poles of Heaven : Others extended it only to the Amplitude of the World. The † Epicureans totally denied his governing Providence , and made Him an idle Spectator of things below . They asserted , That God was contented with his own Majesty and Glory ; That whatever was without Him was neither in his thoughts nor care : as if to be employed in ordering the various accidents of the world , were incompatible with his Blessedness , and He needed their Impiety to relieve Him. Thus by confining his Power , who is Infinite , they denied Him in confessing Him. ‖ Others allowed Him to regard the great affairs of Kingdoms and Nations , to manage Crowns and Scepters ; but to stoop so low as to regard particular things , they judged as unbecoming the Divine Nature , as for the Sun to descend from Heaven to light a Candle for a Servant in the dark . They took the Scepter out of God's hand , and set up a foolish and blind Power , to dispose of all mutable things . Seneca himself represents Fortune as not discerning the worthy from the unworthy , and scattering its gifts without respect to Vertue . Some made Him a Servant to Nature ; That he necessarily turn'd the Spheres ; Others subjected Him to an invincible Destiny , that He could not do what He desired . Thus the wisest of the Heathens dishonoured the Deity by their false imaginations , and instead of representing him with his proper Attributes , drew a picture of themselves . Besides , their impious fancies had a pernicious influence upon the lives of Men : especially the denial of his Providence ; for that took away the strongest restraint of corrupt nature , the fear of future Judgment . For humane Laws do not punish secret crimes that are innumerable , nor all open , as those of persons in power , which are most hurtful : Therefore they are a weak instrument to preserve Innocence and Virtue . Only the respect of God to whom every heart is manifest , every action a Testimony , and every great Person a Subject , is of equal force to give check to sin in all , in the dakrness of the night , and the light of the day , in the works of the hand , and the thoughts of the heart . 2. Philosophy is very defective as to Piety , in not injoyning the Love of God. The first and great Command in the Law of Nature , ( the order of the Precepts being according to their dignity ) is , Thou shalt love the Lord with all thy Heart , Soul , and Strength . 'T is most reasonable that our Love should first ascend to Him , and in its full vigor : For our Obligations to him are infinite , and all inferior objects are incomparably beneath him . Yet Philosophers speak little or nothing of this , which is the principal part of natural Religion . Aristotle who was so clear-sighted in other things , when he discourses of God , is not only affectedly obscure , to conceal his ignorance , as the Fish which troubles the Water for fear of being catcht ; but 't is on the occasion of speculative Sciences , as in his Phisicks , when he considers him as the first cause of all the motions in the World ; or in his Metaphysicks , as the supreme Being , the knowledg of whom he saith is most noble in it self , but of no use to Men. But in his Morals , where he had reason to consider the Deity as an object most worthy of our Love , Respect , and Obedience in an infinite Degree , he totally omits such a representation of him , although the Love of God is that alone which gives price to all moral Virtues . And from hence it is that Philosophy is so defective as to Rules for the preparing Men for an intimate and delightful Communion with God , which is the effect of Holy and Perfect Love , and the supreme Happiness of the reasonable Nature . If in the Platonical Philosophy there are some things directing to it , yet they are but frigidly exprest , and so obscurely , that like Inscriptions in ancient Medals or Marbles which are defac't , they are hardly legible . This is the singular Character of the Gospel , that distinguishes it from all humane Institutions ; it represents the infinite amiableness of God , and his goodness to us , to excite our Affections to him in a Superlative manner : it commands us to follow him as dear Children , and presses us to seek for those Dispositions which may qualifie us for the enjoyment of him in a way of Friendship and Love. 3. The best Philosophers laid down this servile and pernicious Maxime , That a wise Man should alwayes conform to the Religion of his Country . Socrates who acknowledged one Supreme God , yet ( according to the counsel of the Oracle that directed all to Sacrifice according to the Law of the City ) he advised his Friends to comply with the common Idolatry , and those who did otherwise he branded as superstitious and vain . And his practice was accordingly . For he frequented the Temples , assisted at their Sacrifices , which he declares before his Judges , to purge himself from the Crime of which he was accused . Seneca speaking of the Heathen worship , acknowledges 't was unreasonable , and only the multitude of fools rendered it excusable , yet he would have a Philosopher to conform to those customs in Obedience to the Law , not as pleasing to the God's . Thus they made Religion a dependance on the State. They performed the Rites of heathenish Superstition , that were either filthy , phantastical , or cruel , such as the Devil the master of those Ceremonies ordain'd . They became less than Men by worshipping the most vile and despicable Creatures , and sunk themselves by the most execrable Idolatry beneath the Powers of darkness , to whom they offered Sacrifice . Now this Philosophical Principle is the most palpable violation of the Law of Nature : for that instructs us that God is the only object of Religion , and that we are to obey him without exception from any inferior Power . Here 't was Conscience to disobey the Law , and a most worthy cause wherein they should have manifested that generous contempt of Death they so much boasted of . But they detained the truth in unrighteousness , and although they knew God , they glorified him not as God , but chang'd the Glory of the Incorruptible God , into an Image made like to a corruptible Man , and to Birds , and Beasts , and creeping things . A sin of so provoking a nature , that God gave them up to the vilest · lusts , whereby they defiled and debased themselves ; Carnal impurity being a just punishment of Spiritual . 4. They arrogated to themselves the sole praise of their Virtues and Happiness . This impiety is most visible in the writings of the Stoicks , the Pharises in Philosophy . They were so far from depending on God for Light and Grace in the conduct of their Lives , & from praying to him to make them vertuous , that they opposed nothing with more pride and contempt . They thought that Wisdom would loose its value and lustre , that nothing were in it worthy of admiration , if it came from above , and depended upon the Grace of another . They acknowledged that the natural Life , that Riches , Honours , and other inferiour things , common to the worst , were the gifts of God ; but asserted that Wisdom and Vertue , the special perfection of the Humane Nature , were the effects of their own industry . Impious folly ! to believe that we owe the greatest benefits to our selves , and the lesser only to God. Thus they robb'd him of the Honour of his most precious Gifts . So strongly did the poison of the old Serpent , breathed forth in those words , Ye shall be as God , that infected the first Man , still work in his Posterity . Were they Angels in perfection , yet the proud reflecting on their excellencies would instantly turn them into Devils . And as they boasted of vertue , so of happiness as intirely depending upon themselves . They ascribe to their Wise-man an absolute Empire over all things , they raise him above the Clouds ; what ever may disquiet , or disorder , they exempt him from all Passions , and make him ever equal to himself , that he is never surprised with accidents , that 't is not in the power of pains or troubles to draw a sigh or tear from him , that he despises all that the World can give or take , and is contented with pure and naked Vertue ; in short they put the Crown upon his Head , by attributing all to the power of his own Spirit . Thus they contradicted the Rites of Heaven . Their impiety was so bold that they put no difference between God and their wise person , but this , that God was an immortal Wise-Person , and a wise Man was a mortal God. Nay , that he had this advantage , ( since 't is great art to comprize many things in a little space , ) to enjoy as much happiness in an age , as Jupiter in his eternity . And which is the highest excess of Pride and Blasphemy , they prefer'd the wretched imperfect vertue and happiness of their Wise-Man , before the Infinite and unchangeable Purity and Felicity of God himself . For God they said is wise & happy by the priviledg of his Nature , where as a Philosopher is so by the discourse of Reason , and the choice of his will , notwithstanding the resistance of his Passions , and the difficulties he encounters in the World. Thus to raise themselves above the Throne of God , since the rebellious Angels , none have ever attempted besides the Stoicks . 'T is no wonder , that they were the most early opposers of the Gospel ; for how could they acknowledg God in his state of abasement and humility , who exalted their Verutous Man above him in his Majesty and Glory . Yet this is the Sect that was most renowned among the Heathens . 5. Philosophy is very defective , in not propounding the Glory of God , as the end to which all our actions should finally refer . This should have the first and chief place in that Practical Science : For every Action receiving its specification and value from its End , that which is the Supreme and common to all Actions , must be fixt before we come to the particular and subordinate ; and that is the Glory of God. Now the design of Philosophers in their Precepts , was either . First , To use Vertue as the means to obtain Reputation and Honour in the World. This was evident in their Books and Actions . They were sick of self-love , and did many things to satisfie the Eye . They led their lives as in a Scene , where one person is within , and another is represented without , by an Artificial imitation of what is true . They were swell'd with presumption , having little merit , and a great deal of vanity . Now this respect to the Opinion of others , corrupts the intention , and vitiates the action . 'T is not sincere Vertue , but a superficial appearance that is regarded . For 't is sufficient to that purpose , to seem to be vertuous without being so . As a proud person would rather wear counterfeit Pearls that are esteemed right , then right which are esteemed counterfeit . So one that is vain-glorious prefers the reputation of being vertuous , before real Vertue . From hence we may discover that many of their most specious Actions were disguised Sins , their Vertues were false as their Deities . Upon this account St. Austin condemns the Heroical Actions of the Romans as vicious ; Virtute civili , non vera , sed veri simili , humanae gloriae servierunt . Pride had a principal part in them . Or secondly , The end of Philosophy was to prevent the mischiefs which licentiousness and disorders might bring upon men from without , or to preserve inward peace , by suppressing the turbulent passions arising from Lust , or Rage , that discompose the mind . This was the pretended design of Epicurus , to whom Vertue was amiable only as the Instrument of pleasure . Or thirdly , The heighth of Philosophy was to propound the beauty of Vertue , and its charming Aspect , as the most worthy Motive to draw the Affections . Now supposing that some of the Heathens , ( although very few ) by discovering the internal beauty of Vertue , had a love to it , and perform'd some things without any private respect , but for the rectitude of the action , and the inward satisfaction that springs from it , yet they were still defective . For Vertue is but a ray of the Deity , and our duty is not compleat , unless it be referred to his Glory , who is the principle and patern of it . In short , the great Creator made Man for himself , and 't is most just that as his Favour is our sovereign happiness , so his Glory should be our supreme end , without which nothing is regular , and truly beautiful . By these several instances it appears how insufficient Philosophy is to direct us in our principal duty , that respects God. 2. Philosophy was defective in its directions about moral duties that respect our selves or others . 1. Philosophers were not sensible of the first inclinations to sin . They allow the disorder of the sensitive appetite as innocent , till it passes to the supreme part of the Soul , and induces it to deliberate , or resolve upon moral actions . For they were ignorant of that Original and intimate pollution that cleaves to the humane nature ; and because our faculties are natural , they thought the first motions to forbidden objects , that are universal in the best as well as worst , to be the necessity of Nature rather then the effect of Corruption . Accordingly all their Precepts reach no farther than the Counsels of the Heart : But the desires and motions of the lower faculties , though very culpable , are left by them indifferent . So that 't is evident that many defilements and stains are in their purgative vertues . 2. The Stoicks not being able to reconcile the passions with reason , wholly renounced them . Their Philosophy is like the River in Thrace , — Quod potum saxea reddit Viscera , quod tactis inducit marmora rebus . For by a fiction of fancy they turn their vertuous Person into a Statue , that feels neither the inclinations of Love , nor aversions of hatred ; that is not toucht with Joy or Sorrow ; that is exempt from Fears and Hopes . The tender and melting affections of nature towards the misery of others , they intirely extinguish as unbecoming perfect Vertue . They attribute Wisdom to none , but whom they rob of Humanity . Now as 't is the ordinary effect of folly to run into one extreme by avoiding another , so 't is most visibly here . For the Affections are not like poisonous plants to be eradicated ; but as wild , to be cultivated . They were at first set in the fresh soil of Mans nature by the hand of God. And the Scripture describes the Divine perfections , and the actions proceeding from them , by terms borrowed from humane affections , which proves them to be innocent in their own nature . Plutarch observes when Lycurgus commanded to cut up all the Vines in Sparta , to prevent Drunkenness , he should rather have made Fountains by them , to allay the heat of the Wines , and make them beneficial : So true Wisdom prescribes how to moderate and temper the affections , not to destroy them . 'T is true they are now sinfully inclin'd , yet being removed from Carnal to Spiritual objects , they are excellently serviceable . As Reason is to guide the Affections , so they are to excite Reason , whose operations would be languid without them . The natures that are purely spiritual , as the Angels , have an understanding so clear , as suddenly to discover in objects their qualiteis , and to feel their efficacy ; but Man is compounded of two natures , and the matter of his body obscures the light of his mind , that he cannot make such a full discovery of good or evil at the first view , as may be requisite to quicken his pursuit of the one , and flight from the other : Now the Affections awaken the vigour of the Mind , to make an earnest application to its object . They are as the Winds which although sometimes tempestuous , yet are necessary to convey the Ship to the Port. So that 't is contumelious to the Creator , and injurious to the humane nature , to take them away as absolutely vicious . The Lord Jesus who was pure and perfect , exprest all humane affections according to the quality of the objects presented to him . And his Law requires us not to mortifie , but to purify , consecrate , and employ them for spiritual and honourable uses . 4. Philosophy is ineffectual by all its Rules to form the Soul to true Patience and Contentment under sufferings . Now considering the variety and greatness of the changes , and calamitys to which the present life is obnoxious , there is no Vertue more necessary . And if we look into the World before Christianity had reform'd the thoughts and language of Men , we shall discover their miserable errours upon the account of the seeming confusion in humane affairs , the unequal distribution of temporal good and evils here below . If the Heathens saw Injustice triumph over Innocence ; and crimes worthy of the severest punishment , crown'd with Prosperity ; if a young man dyed who in their esteem deserved to live for ever , and a vicious person lived an age , who was unworthy to be born , they complained that the World was not governed according to Righteousness : but rash fortune or blind fate ruled all . As the Pharisee in the Gospel , seeing the Woman that had been a notorious sinner so kindly received by Christ , said within himself , If this Man were a Prophet , he would know who it is that touches him . So they concluded , if there were a Providence , that did see and take care of sublunary things , that did not only permit , but dispose of all affairs , it would make a visible distinction between the Vertuous and the Wicked . 'T is true , God did not to leave the Gentiles without a witness of himself ; for sometimes the reasons of his Providence in the great changes of the World were so conspicuous , that they might discover an eye in the Scepter , that his Government was managed with infinite Wisdom . Other Providences were vail'd and mysterious , and the sight of those that were clear should have induc'd them to believe the Justice and Wisdom of those they could not comprehend . As Socrates having read a Book of Heraclitus a great Philosopher , but studiously obscure , and his Judgment being demanded concerning it , reply'd , that what he understood was very rational , and he thought what he did not understand was so . But they did not wisely consider things . The present sense of troubles tempted them , either to deny Providence , or accuse it . Every day some unhappy wretch or other reproacht their Gods for the disasters he suffered . Now the end of Philosophy was to redress these evils , to make an afflicted to be a contented state . The Philosophers speak much of the Power of their Precepts to establish the Soul in the instability of worldly things , to put it into an impregnable fortress , by its situation above the most terrible accidents . They boasted in a Poetical bravery , of their Victories over Fortune , that they despised its flattery in a calm , and its fury in a storm , and in every place erect Trophies to Vertue triumphing over it . These are great words , and sound high , but are empty of substance and reality . Upon tryal we shall find that all their Armour though polish't and shining , yet is not of proof against sharp Afflictions . The Arguments they used for comfort are taken , 1. From necessity ; that we are born to Sufferings , the Laws of humanity , which are unchangeble , subject us to them . But this consideration is not only ineffectual to cause true contentment , but produces the contrary effect . As the strength of Egypt is decribed to be like a reed that will pierce the hand instead of suporting it . For our desires after freedom from miseries are inviolable : so that every evil the more fatal and inevitable 't is , the more it afflicts us . If there be no way of escape , the Spirit is overcome by impatience , or dispair . 2. From reflexion upon the miseries that befal others . But this kind of consolation is vicious in its cause , proceeding from secret envy and uncharitableness . There is little difference between him that regards anothers misery to lessen his own , and those who take pleasure in other afflictions . And it administers no real comfort ; If a thousand drink of the waters of Marah , they are not less bitter . 3. Others sought for ease under sufferings by remembering the pleasures that were formerly enjoyed . But this inflames rather than allays the Distemper . For as things are more clearly known , so more sensibly felt by comparison ; He that is tormented with the Gout , cannot relieve his misery , by remembring the pleasant Wine he drank before his fit . 4. The Stoicks Universal Cure of afflictions was , to change their opinion of them , and esteem them not real evils . Thus Posidonius ( so much commended by Tully ) who for many years was under torturing Diseases and survived a contiunal Death ; being visited by Pompey at Rhodes , he entertained him with a Philosophical Discourse , and when his pains were most acute , he said , Nihil agis dolor , quanquam sis molestus , nunquam te● esse confitebor malum : In vain dost thou assault me pain ; though thou art troublesome , thou shalt never force me to confess thou art evil . But the folly of this boasting is visible : for though he might appear with a chearful countenance in the Paroxism of his Disease to commend his Philosophy , like a Mountebank that swallows poison to put off his Druggs , yet the reality of his grief was evident : his Sense was overcome , though his Tongue remained a Stoick . If words could charm the Sense not to feel pains , or compose the mind not to resent afflictions , 't were material to give molifying Titles to them . But since 't is not Fancy that makes them stinging , but their contrariety to Nature , 't is no relief to represent them otherwise than they are . 5. Others compos'd themselves by considering the benefit of patience . Discontent puts an edge on troubles ; to kick against the pricks exasperates the pain , to be restless and turmoiling increases the Feaver . But this is not properly a consolation ; for although a calm and quiet submission prevents those new degrees of trouble , which by fretting and vexing we bring upon our selves , yet it doth not remove the evil , which may be very afflicting and grievous in its own nature ; so that without other considerations to support the mind , it will sink under it . And as these , so many other Arguments they used to fortifie the Spirit against Sufferings , are like a hedg which at a distance seems to be a safe retreat from Gunshot , but those who retire to it , find it a weak Defence . This appears by the carriage of the best instructed Heathens , in their calamities , Professing themselves to be wise in their Speculations , they became fools in practice , and were confounded with all their Philosophy , when they should have made use of it . Some kill'd themselves for the apprehension of sufferings ; their death was not the effect of courage but cowardise ; the remedy of their fear . Others , impatient of disappointment in their great designs , refused to live . I will instance in two of the most eminent among them , Cato and Brutus , they were both Philosophers of the manly sect ; and Vertue never appeared with a brighter lustre among the Heathens , than when joyned with a Stoical resolution . And they were not imperfect Proficients , but Masters in Philosophy . Seneca employs all the ornaments of his Eloquence to make Catoes Elogy : He represents him as the consummate exemplar of Wisdom , as one that realized the sublime Idea of Virtue described in their Writings . And Brutus was esteemed equal to Cato . Yet these with all the power of their Philosophy were not able to bear the shock of Adversity . Like raw Fencers , one thrust put them into such disorder , that they forgot all their instructions in the place of trial . For being unsuccesful in their endeavours to restore Rome to its liberty , overcome with discontent and dispair , they laid violent hands upon themselves . Cato being prevented in his first attempt , afterwards tore open his Wounds with fierceness and rage . And Brutus ready to plunge the Sword into his Breast , complained that Vertue was but a vain name ; so insufficient are the best Precepts of meer natural Reason to relieve us in distress . As Torrents that are dryed up in the heat of Summer when there is the most need of them , so all comforts fail in extremity , that are not derived from the Fountain of Life . I will only add how ineffectual Philosophy is to support us in a dying hour . The fear of Death is a Passion so strong that by it Men are kept in bondage all their days . 'T is an Enemy that threatens none whom it doth not strike , and there is none but it threatens . Certainly that Spectre which † Caesar had not courage to look in the face is very affrighting . Alexander himself that so often despised it in the Field ; when passion that transported him , cast a Vail over his Eyes , yet when he was struck with a mortal Disease in Babylon , and had Death in his view , * his Palace was filled with Priests and Diviners , and no superstition was so sottish , but he used to preserve himself . And although the Philosophers seem'd to contemn Death , yet the great preparations they made to encounter it , argue a secret fear in their Breasts . Many Discourses , Reasonings , and Arguments are employed to sweeten that cruel necessity of it , but they are all ineffectual . 1. That 't is the condition of our nature : to be a Man and immortal are inconsistent . But this consolation afflicts to extremity . If there were any means to escape , the soul might take courage . He is doubly miserable , whose misery is without remedy . 2. That it puts a period to all temporal evils . But as this is of no force with those who are prosperous , and never felt those miseries which make Life intolerable , so it cannot rationally relieve any that have not good hopes of felicity after death . The Heathens discovered not the sting of Death , as 't is the wages of sin , and consigns the guilty to eternal Death ; so that they built upon a false foundation , as if it were the cure of all evils . 3. They encouraged themselves from their ignorance of the consequences of death , whether it only changed their place , or extinguish'd their persons . Socrates who dyed with a seeming indifference , gave this account of it ; That he did not know whether death was good or evil . But this is not fortitude , but folly : as Aristotle observes , That a readiness to encounter dangers arising from ignorance , is not true valour but a brutish boldness . What madness is it then for one that enters upon an eternal state , not knowing whether it shall be Happy or Miserable , to be uneffected with that dreadful uncertainty ? But now the Gospel furnishes us with real remedies against all the evils of our present state . 'T is the true Paradise wherein the Tree of Life is planted , whose Leaves are for the healing of the Nations . We are assured that God disposes all things with the Wisdom and Love of a Father , and that his Providence is most admirable , and worthy of praise in those things , wherein they who are only led by sence , doubt whether it be at all . For as 't is the first point of prudence to keep off evils , so the second and more excellent is , to make them beneficial . Christians are more then Conquerours through Christ that loves them . They are always in an ascendent State ; and believing , rejoyce with an unspeakable and glorified Joy. Death it self is not only disarmed , but made subservient to their everlasting good . Briefly , Christian Patience endures all things , as well as Charity , because it expects a blessed issue . It draws from present miseries the assurance of future Happinss . A Believer while he possesses nothing but the Cross , sees by Faith the Crown of the Eternal Kingdom hanging over his head ; and the lively hope of it makes him not only patient , but thankful and joyful . This sweetens the loss of all temporal goods and the presence of all temporal evils . St. Paul in his Chains was infinitely more contented than Caesar or Seneca , than all the Princes and Philosophers in the World. I will conclude this Argument by a short reflection on the immoral maxims of several Sects of Philosophers . The Cynicks assert that all natural actions may be done in the face of the Sun ; that 't is worthy of a Philosopher , to do those things in the presence of all , which would make impudence it self to blush . A maxime contrary to all the rules of decency , and corruptive of good manners . For as the despising of Vertue , produces the slighting of reputation : So the contempt of reputation causes the neglect of Vertue . Yet the Stoicks with all their gravity were not far from this advice . Besides , among other unreasonable Paradoxes , they assert all sins are equal ; that the killing a Bird is of the same guilt with the murdering a Parent : a Principle that breaks the restraints of fear , and shame , and opens a passage to all licentiousness . They commended Self-Murder in several cases ; which unnatural fury is culpable in many respects , of rebellion against God , injustice to others , and cruelty to ones self . Zeno the founder of that Sect practised his own Doctrine . For falling to the ground , he interpreted it to be a Summons to appear in another World , and strangled himself . Aristotle allows the appetite of revenging injuries , to be as natural as the inclination to gratitude , judging according to the common rule that one contrary is the measure of another . Nay he condemns the putting up an injury as degenerous and servile . He makes indignation at the prosperity of unworthy Men a Vertue , ( and to prove it , tells us the Grecians attributed it to their Gods as a passion becoming the excellency of their natures . ) But if we consider the Supreme Disposer of all things may do what he pleases with his own , that he is infinitely Wise , and in the next World will dispense Eternal recompences ; there is not the least cause of irritation for that seeming disorder . He also allows pride to be a noble temper that proceeds from a sublime Spirit . He represents his Hero by this among other characters , that he is displeased with those who mention to him the benefits he hath received , which make him inferiour to those that gave them ; as if humility and gratitude , were qualities contrary to magnaminity . He condemns Envy ( as a vice ) that would bring down others to our meanness , but commends Emulation , which urges to ascend to the height of them that are above us . But this is no real Vertue , for it doth not excite us by the worth of moral good , but from the vain desire of equality , or preheminence . And Plato himself , though stiled Divine , yet delivers many things that are destructive of moral honesty . He dissolves the most sacred band of humane society , ordaining in his Common-wealth a Community of Wives . He allows an honest man to lie in some occasions ; whereas the rule is Eternal , We must not do evil , that good may come thereby . In short , a considering Eye will discover many spots , as well as beauties in their most admired institutions . They commend those things as Virtues which are Vices , and leave out those Vertues which are necessary for the perfection of our nature , and the Vertues they commend , are defective in those qualities that are requisit to make them sincere . If Philosophy were Incarnate , and had exprest the Purity and Efficacy of all its Precepts in real actions , yet it had abundantly fallen short of that Supernatural , Angelical , Divine Holiness which the Gospel requires . Till the Wisdom of God remov'd his Chair from Heaven to Earth to instruct the World , not only the depravation of the lower faculties , but the darkness of the humane understanding , hindred Men from performing their universal duty . The Gospel alone brings light to the Mind , Peace to the Conscience , Purity to the Affections , and rectitude to the Life . CHAP. XVIII . Examples have a special Efficacy above Precepts to form us to Holiness . The Example of Christ is most proper to that end , being absolutely perfect , and accommodate to our present state . Some Vertues are necessary to our condition as Creatures , or to our condition in the world , of which the Deity is uncapable ; and these eminently appear in the Life of Christ. They are Humility , Obedience , and Love in suffering for us . His Life contains all our Duties , or Motives to perform them . Jesus Christ purchased the Spirit of Holiness by his sufferings , and confers it since his Exaltation . The Sanctifying Spirit is the only Concomitant of Evangelical Mercy . The Declaration of the Law on Mount Sinai was not accompanied with the renewing Efficacy of the Spirit , nor the natural Discovery of the Divine Goodness in the Works of Creation & Providence . The lower Operations of the Spirit were only in the Heathens . The Philosophical change differs from the Spiritual and Divine . Socrates and Seneca consider'd . Our Saviour presents the strongest Inducements to perswade us to be holy . They are proper to work upon Fear , Hope , and Love. The greatness of those Objects , and their Truth are clearly manifested in the Gospel . THe Second Means by which our Redeemer restores us to Holiness , is by exhibiting a compleat Pattern of it in his Life upon Earth . For the discovery how influential this is upon us , we must consider , That in all the most noble works , the principal Cause is an exact Idea in the mind of the Agent ; and Examples are the same . He that desires to excel in Painting , or Sculpture , must view the most accomplisht Pieces of those Arts. Thus in Morality , the consideration of Eminent Actions performed by others , is of admirable efficacy to raise us to perfection . That Examples have a peculiar Power above the naked Precept to dispose us to the practice of Holiness , appears by considering ; 1. That they most clearly express to us the Nature of our Duties in their Subjects and sensible Effects . General Precepts form abstract Idea's of Vertue , but in Examples Vertues are made visible in all their Circumstances . 2. Precepts instruct us what things are our Duty , but Examples assure us that they are possible . They resemble a clear Stream wherein we may not only discover our Spots , but wash them off . When we see Men like our selves , who are united to frail flesh , and in the same condition with us , to command their Passions , to overcome the most glorious and glittering Temptations , we are incouraged in our Spiritual Warfare . 3. Examples by a secret and lively incentive urge us to imitation . The Romans kept in their houses the Pictures of their Progenitours to heighten their Spirits , and provoke them to follow the Presidents set before them . We are toucht in another manner by the visible practice of Saints , which reproaches our defects and obliges us to the same Care and Zeal , than by Laws though holy and good . Now the Example of Christ is most proper to form us to Holiness , it being absolutely perfect , and accommodate to our present state . 1. 'T is absolutely perfect . There is no example of a meer man , that is to be followed without limitation . Be ye followers of me as I am of Christ , saith the great Apostle . Nay , if we would unite the Excellencies of all good Men into one , yet we might not securely follow him in all things : for his remaining defects might be so disguised by the Vertues to which they are joyned , that we should err in our imitation . But the Life of Christ was as the purest Gold , without any allay of baser metal . His conversation was a living Law. He did no sin , neither was any guile found in his mouth . He was holy , harmless , undefiled , separate from sinners . He united the efficacy of example with the direction of Precepts ; his actions always answered his words . Christianity , the purest Institution in the World , is only a conformity to his pattern . The universal command of the Gospel , that comprises all our duties is , to walk as Christ walked . 2. His Example is most accommodate to our present State. There must be some proportion between the model and copy that is to be drawn by it . Now the Divine Nature is the Supreme Rule of Moral Perfections . We are commanded to be Holy , as God is Holy. But such is the obscurity of our Minds , and the weakness of our Natures , that the Pattern was too high and Glorious to be exprest by us . We had not strength to Ascend to Him , but He had goodness to Descend to us : and in this present state to set before us a Pattern more fitted to our capacity . Although Light is the proper object of Sight ; yet that immense Light which the Sun hath in the Meridian is invisible to our sight ; we more easily discover the reflexion of it in some opacous Body : So the Divine Attributes are sweeten'd in the Son of God Incarnate , and being united with the Graces proper for the Humane Nature , are more perceptible to our minds , and more imitable by us . This was one great design of his coming into the World , to set before us in doing and suffering , not a meer Spectacle for our wonder , but a Copy to be transcribed in our Hearts and Lives . He therefore chose such a tenor of life as every one might imitate . His Supreme Vertue exprest it self in such a temperate course of actions , that as Abimelech said to his followers , Look on me and do likewise : So our true Abimelech , our Father , and Soveraign , calls upon us to imitate him . The first effect of Predestination is to conform us to the Image of the Son , who was for this end made the first-born among many Brethren . He assumed the Humane Nature that we might partake of the Divine , not only by His Merit but by His Example . This will appear more fully by considering , There are some Vertues necessary to our condition as Creatures , or with respect to our state of trial here below , which the Deity is not capable of , and those most eminently appear in the Life of Christ. I will instance in three which are the Elements of Christian Perfection . His Humility in despising all the Honour of the World , His Obedience in Sacrificing His Will intirely to God's , and His Charity in procuring the Salvation of Men by his Sufferings : and in all these He denied to his Humane Nature the priviledge due to it by its union with the Eternal Word . 1. Humility in strictness hath no place in God : He requires the Tribute of Glory from all his Creatures . And the Son of God had a right to Divine Honour upon his first Appearance here below . Yet He was born in a Stable , and made subject to our common imperfections . Although He was ordain'd to convert the World by his Doctrine and Miracles , yet for the tenth part of his time he lived concealed and silent , being subject to his Mother and reputed Father , in the servile work of a Carpenter . And after his solemn investiture into his Office by a Voice from Heaven , yet he was despised and contemned ; He refused to be a King , and stoopt so low as to wash his Disciples feet . All this he did to instruct us to be meek and lowly , to correct our Pride , the most intimate and radicated corruption of Nature . For as those Diseases are most incurable , which draw nourishment from that food which is taken for the support of Life ; so Pride that turns vertuous actions which are the matter of praise into its nourishment , is most difficultly overcome . But the Example of the Son of God , in whom there is an union of all Divine and Humane Perfections , debaseing himself to the form of a Servant , is sufficient , if duly considered , to make us walk humbly . 2. Obedience is a Vertue that becomes an inferior either a Servant or Subject , who are justly under the power of others , and must be complying with their Will : So that 't is very distant from God , who hath none superior to him in Dominion or Wisdome , but his Will is the Rule of Goodness to his own and others Actions . Now the Son of God became Man and was Universally Obedient to the Law of his Father . And his Obedience had all the ingredients that might commend it to our imitation . The value of Obedience arises upon three accounts . 1. The Dignity of the Person that obeys : it is more Meritorious in an Honourable than in a mean Person . 2. From the difficulty of the Command ; it being no great Victory over the appetite in Obedience , ubi diligitur quod debetur , where the instance is agreeable to our affections . 3. From the intireness of the will in obeying . For to perform a commanded Action against our consent , is only to be subject in the meaner part of Man , the Body , and to resist in the superior , which is the Mind . Now in all these respects the Obedience of Christ was Perfect . In the Dignity of the Person Obeying , it exceeded the Obedience of all the Angels , as much as the Divine Person exceeded all created . The difficulty of the Command is greater than ever was put upon Servant or Subject : He was Obedient to the Death of the Cross , that is , Death with dishonour and torment , the evils that are most contrary to the Humane Nature and Appetite . And the compleatness of his Will in obeying is most evident . For if Christ had desired deliverance from his Persecutors , he had certainly obtained it . He tells his Disciples , that upon his request , his Father would send twelve Legions of Angels for his rescue . But he resigned the whole Power of his Will to his Fathers ; not my will , but thy will be done , was his Voice at his privat Passion in the Garden . He submitted the act and exercise of his will ; not what I will , but what thou wilt , he saith in another Evangelist : he yielded not only the faculty , and exercise of his will to do what God enjoyned , but in that manner which was pleasing to Him , Not as I will , but as thou wilt , he expresses in the words of a third . Now what is there in Heaven or Earth that can move our Wills to entire Obedience , if this marvellous Pattern doth not affect us ? Let the same Mind be in you that was in Christ , saith the Apostle . How glorious is it to do what he did , and what a reproach to decline what he suffer'd , who had the Holiness of God to give excellency to the Action , and the infirmity of Man to endure the sharpness of the Passion ! 3. Love to Mankind is exprest by our Saviour in a peculiar manner . For although God is Infinitely Good to us , yet he doth not prefer the happiness of Man before his own Blessedness . The Salvation of the whole World were not to be purchas'd with the least diminution of the Divine Felicity . But the Son of God suffer'd the extremest Evil , to procure the most sovereign Good for us , who were in Rebellion against his Laws and Empire . Briefly , The Life of Christ contains all our Duties towards God and Man , exprest in the most perfect manner , or Motives to perform them . We may clearly see in his deportment innocent Wisdom , prudent Simplicity , compassionate Zeal , perfect Patience , the courage of Faith , the joy of Hope , the tenderness and care of Love , incomparable Meekness , Modesty , Humility and Purity . He spent the night in Communion with God , and the day in Charity to Men. He perfectly hated Sin , and equally loved Souls . The nearest and readiest way to Perfection , is a serious regard to his Precedent : For the causes of all Sin are either the desire of what he despised , or the fear of what He suffer'd . He voluntarily deprived himself to Riches , Honours , Pleasures , to render them contemptible , and endured outrages of all sorts , the contradiction of Sinners , and the sharpest Sufferings to make them tolerable . He ascended Mount Calvary to his Cross ; before he ascended from Mount Olivet to his Throne ; He was naked before He was cloathed with Light , and crowned with thorns before with Glory : And thus he powerfully teaches us to follow his steps who suffered for us . If a Physician of great esteem , in a Disease takes a bitter Potion , it would perswade those who are in the same danger , to use the same Remedy . Since the Son of God to purchase our Happiness , denied himself the enjoyment of worldly delights , and endured the worst of temporal Evils , nothing can be more effectual to convince us , that the Pleasures of the world are not considerable as to our last end , and that present Afflictions are so far from being inconsistent with our supreme Blessedness , that they prepare us for it . In short , His excellent Example not only enlightens our Minds to discover our Duty , but inables and excites to perform it . As the Eye in beholding visible objects receives their Image , so by contemplating the Graces that are conspicuous in our Redeemer , we derive a similitude from them . We all , saith the Apostle , with open face beholding as in a glass the Glory of the Lord , that is by viewing in the Gospel the Life of Christ , which was glorious in Holiness , We are changed into the same Image from ●lory to Glory , even as by the Spirit of the Lord : that is , gradually fashioned in Grace according to his likeness . And what can more powerfully move and perswade us to Holiness , than to consider the President that Christ hath set before us . For how honourable is it to be like the Son of God ? By conformity to Christ , we partake of the Divine Perfections . The King of Heaven will acknowledge us for his Children , when we bear the resemblance of our elder Brother . Besides the motive of Honour , Love doth strongly incline to follow Holiness in imitation of our Redeemer . This is one difference between Knowledge and Love , the understanding draws the object to it self and transforms it into its own likeness . Thus material objects have an immaterial existence in the mind when it contemplates them . But Love goes forth to the object loved ; the Soul is more where it loves than where it lives ; that is , there is more of its intellectual presence , its thoughts and desires , and it always affects a resemblance to it . Thus Love humbled God , and made him like to us in Nature ; and Love exalts Man , by making him like to God in Holiness ; for it excites us to imitate and express in our actions the Vertues of him who hath called us to his Kingdom and Glory . 3. In order to the restoring of Holiness to lapsed Man , the Lord Christ purchas'd and conveys the Spirit to them . A state of Sin includes a total privation of Holiness , and an active contrariety against it . The Sinner is dead as to the Spiritual Life , and a●●●nable to revive himself , as a carcase is to break the gates of Death and return to the light of the world : but he lives to the Sensual Life ; and expresses a constant opposition to the Law of God. He is without strength as to his Duty , not able to conceive an holy thought , or to excite a sincere and ardent desire towards Divine things ; but hath strong inclinations of Will , and great Power for that which is evil . Now to restore Spiritual Life to the dead Soul , and to conquer the living enmity that is in it against Holiness , no less than the Divine Power was requisite . And the effecting this is peculiarly attributed to the Spirit . Our Saviour tells Nicodemus , Except a man be born of water , and of the Holy Ghost , he cannot see the Kingdom of God. And the Apostle saith , That according to his Mercy He saves us , by the washing of Regeneration , and by the renewing of the Holy Ghost . As in the Creation , where all the Persons concurr'd , 't was the motion of the Spirit that conveyed the Life of Nature ; So in the Renovation of the World , where they all cooperate , 't is the powerful working of the Spirit that produces the Life of Grace . He visits us in the grave , and inspires the breath and flame of Heaven to animate and warm our dead hearts . 'T was requisite not only that the Word should take Flesh , but that Flesh should receive the Spirit , to quicken and enable it to perform the acts of the Divine Life . 'T is for this reason the third Person is frequently stiled in Scripture the Holy Spirit . That Title hath not an immediate respect to his Nature , but to the Operations which are assign'd to Him , in the admirable Oeconomy of our Redemption . 'T is not upon the account of his essential and eternal Purity , which is common to all the Persons , but in regard of his Office , to infuse Holiness into the depraved Soul , and renew the Divine Image , that he is so call'd . Now Jesus Christ purchased the Spirit by his Humiliation and Sufferings , and conveys Him to us in his Exaltation and Glory . 1. He purchas'd the Spirit by his Sufferings . For since Man fell from his original Innocence , he is justly depriv'd of special Grace , that is necessary to heal and recover him . And till by a perfect Sacrifice Divine Justice was appeased , ( that had shut the Treasury of Heaven , ) and the Forfeiture taken off , he could not obtain the eternal Riches . God must be reconciled before He will bestow the Holy Spirit ; a Gift so great and so precious , the earnest of his peculiar Love and special Favour to us . Therefore our Saviour tells his Disciples , who were extremely afflicted for his departure from them , That it was expedient he should go away , for otherwise the Spirit would not come ; whose Office was to convince and convert the World. The departure of Christ implied his Death and Ascension ; both which were requisite in order to the sending of Him. If the Blood of Christ had not been shed on the Cross , the Spirit had not been poured forth from Heaven . The effusion of the one , was the cause of the effusion of the other . The Rock that refreshed the Israelites in the Desert , did not powre forth its miraculous waters , till it was struck by the Rod of Moses ; to instruct us , That Christ our Spiritual Rock must be struck with the Curse of the Law , the mystical Rod of Moses , to communicate the Waters of Life to us , that is , the Spirit , who is represented in Scripture under that element . 2. Our Redeemer confers the Spirit after his glorious Exaltation , When he ascended on high , he led Captivity captive , and gave gifts unto men . After his triumph over Principalities and Powers , He dispenc'd his Bounty in this rich Donative . For the Holy Spirit was first given to Christ as the reward of his excellent Obedience in dying , that was infinitely pleasing to God , to be communicated from him to Men. And he received the Spirit in the quality of Mediator upon his entrance into Heaven . The Psalmist declares this Prophetically . Thou hast ascended on high , thou hast led captivity captive , thou hast received gifts for Men , yea for the rebellious also , that the Lord God might dwell among them . He acquired a right to those Treasures by dying , but he takes possession of them after his Ascension . Now He is Crown'd , He holds forth the Scepter of his Royalty . Therefore 't is said that when Christ was upon the Earth , the Holy Spirit was not given , because Jesus was not Glorified . If it be objected , that Believers before the Ascension of Christ , were partakers of the Spirit ; the answer is clear . 1. It was upon Christ's interposing in the beginning as Mediator , and with respect to his future Death and Ascension , that the Spirit was given to them . 2. The degrees of communicating the Spirit before and after the Ascension of Christ are very different ; whether we consider the gifts of the Spirit , those extraordinary abilities with which the Apostles were endued ; or the fruits of the Spirit , the Sanctifying Graces that are bestowed on Believers , the measure of them far exceeds what-ever was conveyed before . The Spirit Descended as in a dew upon the Jewish Nation , but 't is now powred forth in showers upon all flesh . Now in the stile of Scripture things are said to be , when apparently and eminently they discover their being . So that comparatively to the Power and Virtue of the Spirit discovered in the Church since the Glorification of Christ , he was not given before . All the former manifestations are obscured by the excess and excellency of the later . And not only the Decree of God which is sufficient to connect those things that have no natural dependence , but there are special reasons for the order of this Dispensation : for the great end of the Spirit 's coming was to reveal fully to the World the way of Salvation ; to discover the unsearchable riches of Grace ; to assure Men of happiness after this Life , that they might be reduced from a state of Rebellion to Obedience , and their affections be refined and purified from all Earthliness and made Angelical and Heavenly . Now the Principal demonstrations which he used to perswade Men of these things , are the Death and Resurrection of Christ , without which these Mysteries had been under a cloud . That the Instruction therefore of the Spirit might be clear and effectual , it was necessary Christ should Suffer and enter into Heaven , and accomplish those things he was to teach . And from hence we may observe that the Sanctifying Grace of the Spirit is only the concomitant of the Evangelical Mercy . The Gospel and the Spirit are the Wings by which the Sun of Righteousness brings healing and life to the World. The declaration of the Law from Mount Sinai was Divine , but not accompanied with the efficacy of Grace : Therefore 't is called the ministration of Death . It conveyed no Spiritual strength as delivered by the hands of Moses , considering him precisely in the quality of the legal Mediator , but threatned a Curse to the breakers of it . All the promises of Mercy scattered in the Books of Moses belong to the Covenant of Grace . The Gospel is called the Law of the Spirit of Life , and the Ministration of the Spirit ; that is , the Spirit of Holiness and Comfort from whom true and Eternal Life proceeds , 〈◊〉 is solely communicated by it . The discovery of the Divine Goodness in the Works of Creation and Providence , is natural , and without the renewing power of the Spirit : There is a correspondence between the external Revelation of Mercy , and the internal Grace of the Spirit in their Original : as the one is supernatural , so is the other . Not but that the Heathens had some fainter beams of the Sun of Righteousness , for he inlightens every man that comes into the World , and some lower operations of the Spirit , whereby they were reduced from Intemperance , Incontinency and other gross Vices ; to the practice of several Vertues that respect the Civil Life . And of this we have an eminent instance recorded by Diogenes Laertius . That Polemo half-drunk , crown'd with Roses , and in the dress of a Harlot rather than of a Man , coming into the School of the severe Zenocrates , hearing him discourse of Temperance , as by a Charm was so perfectly changed , that casting away the Garland from his Head , and the lascivious Ornaments that were about him , and which was more considerable , his vicious Habits from his Soul ; he that entered in a Reveller come forth a Philosopher , so corrected and composed in his manners , that he was called the Dorick tone , which of all others was the most solemn and majestical in the Musick of those times . Now this alteration was wrought by the force of natural Reason , which prevailed on him to renounce those sensual and base lusts , that were inconsistent with the Honour and Peace of a Man in this present Life . But still he was exceedingly distant from the Purity of a true Saint , who partakes of the Divine Nature , and is inclin'd in all his motions to God. All the Precepts of Morality , to use the Similtude of Plutarch , are like strong Perfumes that sometimes revive those that are in a Swoon by the Falling-Sickness , but never heal them : So they may recover those that are debaucht from the outward practice of those ignoble Vices which violate Natural Conscience , but they cannot rectifie and cure the corrupt Nature . The highest Philosophical Change was onely from those Vices which were scandalous in the view of men ; but consisted with those which were , though more subtile , yet not less sinfull , and discernable by the pure Eye of God. 'T was from one kind of Sin to another , from sensual to spiritual ; Satan cast out Satan ; or from higher to lower degrees of Sin , but not from Sin to Holiness . And although the same good Works , as to the external substance , were performed by the Heathens , as by Christians , yet they vastly differ in their Principle and End. A Brute performs all the acts of Sense that a Man doth , but 't is meerly from the sensitive Soul , that is of a lower order than that which animates a Man. So in the Heathen 't was only the humane Spirit excited by Secular Interests , Self-love , servile Fear , that performed Moral Actions . But the Holy Spirit ( who infuses Grace , that is as it were a second Soul , to elevate that which before quickened the Body ) is the true Principle of Christian Vertues . This sanctifying Spirit , who transforms us into the Divine Nature , and makes an entire and thorow Change in the Heart and Conversation , they did not receive in the way of Nature . Of this we have a convincing proof in the Example of the best Masters of Morality , who by their Discourses or Writings rais'd it to the point of its perfection . Socrates the Father of Philosophy , to whom this honour is ascribed among the Grecians , that he first made Wisdom descend from Heaven to earth , because he left the study of Astronomy , in which the Philosophers before him were most conversant , and applied himself to that which was useful for the Government of Life , and Reformation of Manners : He that is propounded by Celsus as an unparallel'd Pattern , as one that discovered to what degree of excellency Vertue might raise the humane Spirit , yet was guilty of great immorality and impiety . * Those who pretend to have known the retirements of his Life , accused him of impure commerce with Alcibiades . He betrayed the Chastity of his Wife , by giving her to his Friend . Plato and Xenophon his admirers , declare his compliance with the common Idolatry , which is justly aggravated by St. Austin , being against the Convictions of his Conscience . For although in private Discourse with his Friends he acknowledged but one God , and considered the Sun and Moon only as the works and instruments of the Divine Power , and in the rank of other Creatures ; yet in his Apology before his Judges to prevent the fatal Sentence , he charged his enemies to be guilty of impudent falshood , who accused him that he did not believe the Gods , since he believed , as all other men , that the Sun and Moon were Gods. And during the time of his imprisonment , he never addrest one Prayer to God for the pardon of his Sins ; † for he had so high an opinion of his own Vertues , that he was insensible of his Vices . And dying , he commanded a Cock to be offer'd to Aesculapius , that is , to the Devil , under the disguise of that famous Physician . To Socrates I shall add Seneca : Never any , excepting the Sacred Writers , and those who are instructed by them , hath writ more excellently . He describes Vertue as if the living Original were in his Breast ; but how dull a Copy was drawn in his Life . There is as great a difference between the expression of it by his Pen and by his Actions , as between the lively Picture of a Face by a rare Pencil , and the rude Draught of it with a Coal . What a villainous part did he act in exciting Nero to murder his Mother ; and after in writing an Apology for it , employing the colours of his Rhetorick to cover one of the foulest blots which hath appeared in the succession of all Ages ? His Philosophy was not a powerful Antidote against the Contagion of the Court. What just excuse can there be of his Cruelty to his Wife , in cutting her Veins , that she might die with him ; from a vain-glorious desire to eternize their Reputation ? And whereas among the whole Chorus of Vertues , he in a special manner exalts Magnanimity in the contempt of earthly things , and determines that the necessities of Nature are the just measures of ●●ches and Delights , and all other things which the irregular Appetites of men pursue ; So that one would think him an Angel in flesh , conversing below to instruct the world how to be happy : yet the Historians of those times tax him for insatiable Avarice , that in a little time by unworthy arts he rak'd up an incredible Sum of Money . Supposing it a Calumny that he forged many Wills to seize upon the Inheritance belonging to others , what excuse can there be for his excessive Usury , his forcing the Britains to borrow a Million of Sesterces , and calling for it in , so much to their prejudice , as was likely to have caused their Rebellion ? What for his sumptuous Palaces , and Gardens of Pleasure , exceeding the Luxury of Nero ? And all these possest by a man who had no Son to inherit , a Philosopher , a Stoick , the great commender of blessed Poverty . All the Apology he makes , is , that a Wise man that is himself , Non amat Divitias sed mavult , non in animum illas sed in domum inducit , non respicit possessas sed continet . Agreeing with Aristippus a Philosophizing Animal , who being reproved for his intanglement in bruitish love with a famous Harlot , replyed ; I possess her , not she me . The only difference is in the matter of their Affections , the one was Riches , the other Pleasure . By these instances we may judg of the rest of the Philosophers : Although a Vein of Gold appear in their Writings , yet their Lives were full of Dross . The best of them are charged to have practised vice with those , to whom they commended the Precepts of Vertue . The foulest Actions were approv'd by some , and the most excellent condemned by others that pretended to Philosophical Perfection . Unnatural Lust was allowed as indifferent by Zeno and Chrysippus : And the noblest Love in giving Life it self for the Glory of God in Martyrdom is censured by Epictetus and Antoninus , as the effect of foolish and incurable Melancholy in Christians , who were disgusted with the World , and devoted themselves to Death . The Spirit of Holiness who formes the powerful and lasting habits of true Vertue in the Soul ; that effectually enclines from the Love of God , and with an intention for his Glory , to obey his Will , as it was purchas'd by Jesus Christ , so it is peculiar to the Dispensation of the Gospel that reveals Him. The Doctrine of it is not delivered with so much Pomp , but with infinite more efficacy than the most eloquent Instructions of Philosophers : One plain Sermon that represents Christ as Crucified before our eyes , to obtain Pardon of Sin for us ; inflames the Soul with a more ardent Love to God , and vehement hatred of Sin , than all their elegant and sublime Discourses . There is the same difference between their Morals and the Evangelical Institution , as between two Nurses ; The one is adorned , and looks lovely to the eye , but wants Milk to nourish the Infant in her Arms ; the other is not so amiable in appearance , but hath a living spring of Milk to nourish her Child . Philosophy hath the advantage of artificial beauty , but cannot supply the nourishment that is necessary to maintain the spiritual Life . But the Gospel affords the sincere rational milk to the Soul , that it may grow thereby . 'T is therefore call'd the Word of Life , a title that distinguishes it from the Law , and all humane Institutions . 4. Jesus Christ hath presented the strongest inducements and motives to perswade us to Holiness . The way which he takes to save us , is not by a meer act of Power to raise us above our selves , but he deals with us conveniently to our frame , in making use of our Affections to bring us to himself . And whereas there are three Affections that have a mighty power over the reasonable Nature , and are the inward springs of humane actions , viz. Fear , Hope , and Love ; He hath propounded such Objects to them , which being duely considered , are infinitely more efficacious than any thing that may divert us from our duty . The great temptations to sin are from the terrors or delights of Sense , and to overcome these , he hath brought to our assistance the Powers of the World to come : that is , hath revealed the dreadful preparations for the Punishment of the Wicked , and the Glorious Rewards that attend the Godly in their future State. Now to discover the efficacy of those Objects for the perswading Men to be Holy I will consider , 1. Their Greatness , as 't is described in the Gospel . 2. Their Truth and Reality , of which our Saviour hath given us convincing evidence and assurance . 1. To excite our Fear , he threatens Torments extreme and eternal . These are set forth by such representations , as may impress the quickest sense of them upon Men. For the Imagination depends on sensible experience , and is strongly affected with those things that are terrible to our outward faculties . Now ▪ Hell is described by a Worm gnawing the most tender parts , that are most capable of pain ; to signify the furious reflections of the guilty Soul , the sting of the inraged Conscience , the torment of those perfect Passions that continually vex the Damned . And 't is set forth by Fire and Brimstone , that is most fierce to sense , the serious consideration of which is enough to cause terror and amazement in all that are liable to it . And if the sole apprehension be intolerable , how much more will the dwelling with devouring Fire , and everlasting burning ? 'T is called the blackness of darkness , to signifie the compleat horrour of that state . The Fire hath only force to burn , not to give any light to mitigate the obscurity . 'T is called the second Death , in comparison of which that of the body is but the shadow of Death . Nothing of Life remains but the sense of Misery , and that will be as strong for ever , as at the first entrance into it . This infinitely increases the Torment , that it shall never end . The suffering Soul knows it shall be Eternal , and as such it is felt and afflicts . The Fire that devours shall never say 't is enough , that sad Night shall never have a Morning , that horrible Tempest never any Calm . The Damned have no breathing of Rest in their extreme pains , no shadow of Hope to refresh them in their intolerable heat , but are under torment day and night , for ever and ever . Now what can be more powerful to restrain Men from sin than the terrours of the Lord ? if the desires of carnal and momenta●y pleasures are impetuous and urgent , what can be more effectual to give check to them , than the consideration that they are attended with a painful Eternity , that within a little while nothing will remain of the most pleasant lusts but the Worm and the Fire ? Thus one extreme is cured by another . Or , if the fear of Men who can inflict but outward evils , and Death on the Body , at any time resists the performance of our Duty , what is more proper to lessen the impression , than to remember how dreadful a thing it is to fall into the revenging hands of the living God , who lives for ever , and can punish for ever ? Thus our Saviour fortified his Disciples against Persecution , I say unto you , my Friends , Be not afraid of them that kill the body , and after that have no more they can do ; but I will forwarn you whom you shall fear : fear him which after he hath killed hath power to cast into Hell ; yea I say unto you , fear him . Eternal Damnation is infinitely more fearful than Temporal Death . As the Rod of Moses devoured the Rods of the Magicians . So the fear of Hell overcomes the fear of Death , and all the Torments which end with this Life . I shall add further , to shew how fit an Argument this is to work on mankind ; That usually the Fear of evil more deeply affects than the Hope of good . When the Imagination is violently struck with an object , it hath a mighty force to turn the Mind and Will it self . Therefore Laws are secured by Punishments , not by Rewards . Indeed the fear of Hell at first disposes us for the love of Heaven : to escape the one we fly to the other . As the virtue of the Loadstone is increast by arming it with Iron , which although it hath no attractive power in it self ; yet by conjunction , it makes the others more forcible : So the promise of Heaven makes a stronger impression upon us by the threatning of Hell to all that despise it . Were it not for the Torments of Hell ( which are more easily conceived by us whilst we are cloathed with flesh , than Celestial Joys , and therefore more strongly affect us ) Heaven would be neglected , and be as empty of Saints as 't is full of Glory . To awaken us out of the deep Lethargy of sensual Lusts , the most pleasant Musick is ineffectual , nothing less is requisite than cutting and scarifying . And not only those that begin , and first enter in the ways of Godliness , but those who are advanc'd in Christianity have need of this Bridle . For there are some temptations wherein the Flesh assaults the Spirit with that violence , that Love it self is obliged to call in Fear to its assistance , as being more proper to repress its inordinate motions . 'T is only in Heaven that perfect Love will consume all concupiscence , and cast out fear of Judgment : but whilst we are encompast with temptations , we must not think under the pretext of a more raised Spirituality , that the fear of Hell is either unbecoming or unnecessary . 'T is not unworthy a Child of God to employ all the Motives of the Gospel . We are commanded to work out our own Salvation with fear and trembling . But the opening of Hell to our view is not sufficient alone to make us Holy. For the strongest terrors although they restrain from the outward forbidden act , yet they do not change the Heart . According to that of St. Austin , Inaniter se victorem putat esse peccati , qui poenae timore non peccat ; quia etsi non impletur foris negotium malae cupiditatis , ipsa tamen cupiditas intus est hostis ; That is , the fear of Punishment can never make us truly victorious over sin , because although we do not actually accomplish the desires of the corrupt Will , yet the corrupt Will is still an enemy that lives within , and is only destroyed by the love of Holiness , which allures us by the excellent Reward that is promised to it . Besides , Fear is a violent Passion to which Nature is repugnant , so that although its power is great , yet not constant : how strong soever the force is by which a stone is thrown upwards , yet 't is weakned by degrees , and overcome by the natural weight of the Stone , whereby it falls to the Centre . So the Humane Nature resists Fear , and lessens its impetuousness so far , that frequently it returns to sensual Lusts. Therefore , that the Law of the Spirit may be perfect and stable , it must be confirmed by the hopes of Heaven . As the Natural , so the Spiritual Life must be nourisht by grateful food , 't is not preserv'd with Aloes or Worm-wood . For this reason our Saviour , 2. To encourage and raise our Hopes , offers to us a Reward infinitely valuable : for as God is Infinite such is the Happiness he bestows on his favourites . 'T is described to us in Scripture under the most enamouring representations ; as a state of Peace and Love , of Joy and Glory . The Prince of Peace reigns in the Holy Jerusalem that is above , and preserves an everlasting serenity and calmness . The mutinous Spirits that rebell'd , were presently chased from thence , into this lower Region , where they brought trouble and disorder . He maketh Peace in his high Places . The Peace of Heaven is like the Chrystal Sea before the Throne of the Lamb , which no unquiet agitation ever troubles or disturbs . An inviolable Love unites all his Subjects , no division or jealousie discomposes their Concord . They enjoy without envy : for infinite Blessedness is not diminished by the number of the possessours . The Inheritance in light is communicated to all . Although the Angels are distinguish'd by their several Orders and Ministrations , as Seraphims , and Cherubims , Thrones and Powers , yet a Chain of Holy Love binds all their affections together . And the Saints although they shine with different degrees of Glory , yet as in a Chorus of Musick ; although the voices are different , they make but one intire harmony : So Love that ever continues , unites their wills in a delightful harmonious Agreement . Although there are millions of the Celestial Inhabitants , yet they all make but one Society , Love mixing in one mass of Light , and Glory , all their understandings and wills . And since all true Joy and Sweetness springs from Love , 't is impossible but they must feel unspeakable complacency , in the reciprocal exercise of so Holy and Pure an Affection . But principally , their Joy arises from the possession of God himself ; by the clearest Knowledg and purest Love of his Excellencies . They see him as he is . Sight is the most Spiritual and noble Sense , that gives the most distinct and evident discovery of its objects . The Soul in its exalted state , sees the King in his Beauty , all the perfections of that infinitely Glorious and Blessed Nature , in their brightness and purity . And this Sight causes the most ardent Love , by which there is an intimate and vital union between the soul and its happiness ; and from hence springs perfect delight : In thy presence is fulness of Joy. It expels all evil that would imbitter and lessen our felicity . And this is an admirable priviledge for the Humane Nature , that is so sensible of trouble . All complaints and cries , all sighings and sorrows are for ever banisht from Heaven . If the Light of the Sun be so pleasant , that every morning revives the World , and renders it new to us , which was buried in the darkness of the night ; how infinitely pleasant will the Light of Glory be , that discovers the absolute and universal Excellency of the Deity , the beauty of his Holiness , the perfection of his Wisdom , the greatness of his Power , and the riches of his Mercy ? How inexpressibly great is the Happiness that proceeds from the illumination of a purified Soul , when such is the amiableness of God , that his infinite and eternal Felicity arises from the fruition of himself ? The Joy of Heaven is so full , and satisfying , that a thousand years there are but as one day . Inferiour earthly goods presently lose the flower of novelty , and languish in our enjoyment of them : Variety is necessary to put an edge upon our appetites , and quicken our delights ; because they are imperfect , and fall short of our expectation . But the object of our Blessedness is infinitely great , and produces the same pure and perfect Joy for ever . After the longest fruition it never cloys or satiates , but is as fresh and new as the first moment . And that which is the peculiar Pleasure of the Redeemed is , that they shall be with Christ , and see his Glory ; What a marvellous joy will fill our hearts , to see our Blessed Saviour , who suffer'd so much for us on Earth , to reign in Heaven ? Here He was in his enemies hands , there he hath them under his feet . Here He was in the form of a Servant , there He appears in the form of God , adorn'd with all the marks of Majesty . Here He was under the cloud of his Fathers displeasure , there He appears as the Brightness of his Glory . Here He was ignominiously Crucified , there He is crown'd with Immortal Honour . Now considering the ardent Affections which the Saints have to their Redeemer , the contemplation of him in this glorious state , must infinitely ravish their hearts . Especially , if we consider that the exaltation of Christ is theirs . The Members triumph when the Head is crown'd . His excellent Glory reflects a lustre upon them , and by the sight of it , they are chang'd into his Likeness . If the imperfect and dim sight of his Divine Vertues in the Gospel , hath a power to change Believers into his Image from glory to glory , how much more the Vision of his unveiled Face ? Our Graces here are but as the rude draught and first colours of the Divine Image , that shall then be in its perfection . We know that when he appears we shall be like him , for we shall see him as he is . The similitude between the Saints above and Christ is so exact , that if one should enter into the Kingdom of Heaven , and were not directed by the Light of that place , he would be apt to think every glorified Saint he meets to be more than a creature . St. John the beloved of Christ , and as clear-sighted as any of the Apostles , mistook an Angel for God ; and would have adored him , although he did not appear in his full glory . The Kingdoms of the world with all their splendour are no more in compare to it , than a dead spark to the Sun in its brightness . The very Bodies of the Saints shall be raised from the Grave , and beautified with eternal Ornaments : They shall be Companions with the Angels , and conformed to the glorious Body of Christ. Briefly , In the present state we are not capable to receive the full knowledg of Heaven : What we understand is infinitely desirable , but the most glorious part is still undiscovered . The Apostle tells us , Eye hath not seen , nor Ear heard , neither hath it enter'd into the heart of man to conceive what God hath prepared for those that love him . All that is beautiful or sweet here , is but a shadow of that Glory , a drop of that vast Ocean of delights . For all that is desirable in the Creatures , and is disperst among them , is united in God as the Original , in an infinite and indeficient manner , with all the Prerogatives that the Creatures have not . Celestial Blessedness as much exceeds our most raised thoughts , as God is more glorious in himself than in any representations made of him by the shadows of our earthly Imaginations . There is a greater disproportion between the condition of a Saint on Earth and in Heaven , than between the Life of an Infant in the Womb , and of the same person when advanc'd to the Throne , and attended with the Nobility of a Nation . St. John declares , Now we are the Sons of God , but it doth not appear what we shall be . Who knows the full signification of being heirs of God , and joint-heirs with Christ , of partaking in that glorious Reward which is given to him for his great Services to the Crown of Heaven ? Who can tell the weight , the number and measure of that Blessedness ? To him that overcomes , saith our Redeemer , will I grant to sit with me in my Throne , even as I also overcame , and am set down with my Father in his Throne . We have reason to break forth in the Language of the Psalmist , How great is thy goodness which thou hast laid up for those that fear thee ? and supply the defects of our understanding with a Holy admiration , that is the only measure of those things that are above our measure . Besides , the Reward as in excellency 't is Divine , so in duration 't is perpetual . Heaven is an inheritance as safe as great Here we are subject to time , that carries us and all our goods down its swift stream ; but there Eternity , that is fixt and unchangeable , embraces us in its bosome . We shall be secure and at Rest , for no Person shall take away our Crown , we shall reign for ever and ever . At God●s right hand are pleasures for evermore , that can never abate or end : As his Liberal Hand bestows , so his Powerful preserves our Happiness . The Blessed shall sing Everlasting Hymns of Glory , and Songs of thanksgiving to the Great Creatour , Redeemer , and Sanctifier , who hath prepared and purchased that felicity for them , and hath brought them to the secure possession of it . Now can there be a more powerful motive to Obedience than Infinite and Eternal Blessedness ? what can pretend to our Affections in competition with it ? Carnal pleasures only gratifie our viler part the Body , in its vilest state , but the Joys of Heaven are Spiritual and Sublime , and proportioned to our noblest and most capacious Faculties . Earthly delights cannot satisfie our senses , but the Peace of God passes understanding . One hours enjoyment of it is better than an Eternity spent in the pleasures of sin . What inexcusable madness is it to prefer painted trifles before that inestimable Treasure ? Who can truely believe there is such an excellent Glory , but he must love it and vigorously endeavour to obtain it ? Who would not go to the Celestial Canaan though the way lies through a Wilderness where no Flower or Fruit grows ? All temporal evils are not only to be endured , but chearfully embraced in order to the possessing of it . The Apostle tells us , I reckon that the sufferings of the present time , are not comparable with the Glory that shall be revealed in us . And he was the most fit person to make the comparison , having made tryal of both States . For he was a Man of Sorrows , that had past through affli●ctions of all kinds , and he was ravisht up to Paradise , where he heard those things that exceed all expressions of Humane Words . Now after a serious estimate , he declares , that the Eternal weight of Glory , infinitely outballances the Light , and momentany troubles of this Life . Thus from what hath been said concerning the greatness of the recompences hereafter ; we may understand how powerful they are to deter Men from Sin , and to allure them to Holiness . 2. That these objects may be effectual , our Saviour hath clearly revealed them , and given us convincing evidence , and assurance of their reality . The Heathens had only some glimmerings , and suspicions of a future state : They were under doubts concerning the Nature of the Soul , whether mortal , or incorruptible , wavering between the assent and denial ; and inclining to this , or that part , as Sense perswaded them to believe themselves only as Bruits , or Reason to acknowledge themselves Men. Socrates before his Judges speaks as one that desired Immortality ; and in his last Discourses to his Friends he endeavours to perswade them , but could not conquer his own doubts , nor assure himself . All his discourses end in Conjectures and uncertain guesses . Besides , the Hell which they fancyed , was made up of such ridiculous and senseless terrours , that could only affect Children , who were not arrived to the perfect use of Reason . And their apprehensions of Happiness in the next Life , were so extravagant , that what the Philosopher said in general of Hope , that 't is the Dream of waking Men , is more justly applicable to the Hope of the Heathens , in respect of the future reward . For as the illusions of a Dream have many times a real Subject , but environ'd with so many fantastick Imaginations , as spoils all the proportions of it ; so their Opinion had a foundation in Truth , but was mixt with many Errours inconsistent with perfect felicity . And as the pleasure of a Dream is slight and vanishing , so the uncertain expectation of felicity did but lightly touch their Spirits . Briefly , they had no true Knowledge , nor firm Belief of Eternal Blessedness in the Vision of God , nor of the endless Torments in Hell ; and wanting those great Principles from whence the Rules and Power to live in a holy manner are derived , they fell short of that Purity which is a necessary qualification to prepare Men for Heaven . They were in a confused labyrinth , without true Light , or Guide , intangled with miserable Errours , and stumbled every step whilst they sought after Happiness . But the Lord Christ hath instructed the World concerning those invisible future Recompences . He hath expresly threaten'd what-ever is to be feared by Man , as a rational or sensible Creature , the Worm that never dies , and the Fire that shall never be quencht , in case of Disobedience ; and he hath promised what-ever is to be hoped for , in case of Obedience . The Wrath of God is revealed from Heaven , in the Gospel , against all ungodliness , and unrighteousness of Men. And our Saviour hath brought Light and Immortality to light . He hath declared the nature and quality of Eternal Life : that it consists in the most perfect acts of our raised and most receptive Faculties , upon the most excellent objects . That it contains perfect Holiness and pure Felicity , being for ever distant from the infirmities and defilements of our mortal state . He hath revealed as the quality , so the extent of it , relating to the Body as well as the Soul. Whereas the Philosophers of all sorts , the Academicks , Stoicks , Peripateticks , Epicureans , labouring with all the force of their understanding , formed a Felicity according to their Fancies , which was either wholly Sensual , or else but for half of man : For of the Resurrection , and consequently the Immortality of the Body , not the least notice for many Ages ever arrived to them ; Our Saviour who alone had the words of eternal life , hath promised a Happiness that respects entire man : The Soul and the Body which are his essential parts shall be united and endued with all the glorious qualities becoming the Sons of God. And of all this he hath given to the world the highest assurance : For he verified his Doctrine by his own Example ; rising from the Grave , and appearing to his Apostles crown'd with Immortality , and visibly ascending before them to Heaven . Since there is no greater Paradox to Reason than the Resurrection , which seem'd utterly incredible to men , and not to be the object of a rational desire ; God by raising him from the Grave , hath given the most convincing Argument that our Redeemer was sent from him , to acquaint the World with the future state . Thus the Apostle speaks to the Athenians , The times of ignorance God winked at , but now commandeth all men eve ry where to repent ; because he hath appointed a day , wherein he will judg the World in righteousness , by that Man whom he hath ordained , whereof he hath given assurance unto all Men , in that he hath raised him from the dead . Jesus Christ who was attested from Heaven to be the Son of God by that great and powerful Act , declared the Recompences that shall attend Men after Death ; Therefore a full and perfect assent is due to his Testimony . Hell with all its Dread and Terror is not a Picture drawn by fancy to affright the World , but is reveal'd by him , whose Words shall remain when Heaven and Earth shall pass away . The Heavenly Glories are not the Visions of a contemplative person that have no existence , but are great Realities , promised by him who as he died to purchase , so he rose to witness the Truth of them . And to bring these Great Things , that are separate and distant from this present state , nearer to us ; He sometimes causes Hell to rise up from beneath and flash in the face of secure sinners , that they may break off their Sins by Repentance : and sometimes he opens Heaven from above , the Paradise of true delights , and sends down of the precious fruits of the Sun , of the precious things of the lasting Hills , that by the sight of their Beauty , and the taste of their sweetness , we may for ever abhor the pleasures of Sin. By the frequent and sensible experience of the truth of the Gospel in its Threatnings and Promises , innumerable persons have been converted from Sin to Holiness , from Earth to Heaven , from Vanity to Eternity . 3. Love is a prevalent affection , stronger than Death ; and Kindness is the greatest endearment of Love. Now the Lord Jesus exprest such admirable Love to us , that being duly considered , it cannot but inspire us with Love to him again , and with a grateful desire to please him in all things . He descended from Heaven to Earth , and delivered himself to a shameful Death , that He might redeem us from all Iniquity , and purifie unto himself a peculiar people zealous of good works . And what Argument is more powerful to cause in us a serious hatred of Sin , than the Consideration of what Christ hath suffer'd to free us from the punishment and power of it ? If a Man for his Crimes were condemned to the Gallyes , and a Friend of his who had been extremely injur'd by him , should ransom him by a great sum ; when the guilty person is restor'd to liberty , will he not blush for shame at the memory of what he hath done ? But how much more if his Friend would suffer for him the pains and infamy of his slavery , if any spark of Humanity remain in him , can he ever delight himself in those Actions , which made such a benefit necessary to him ? And is it possible for a Christian to live in those Sins for which Christ died ? Will not Love cause an humble Fear , lest he should frustrate the great Design , and make void the most blessed effect of his terrible Sufferings ? why did he Redeem us with so excellent a price , from our cruel Bondage , but to restore us to his free service ? why did he vindicate us from the power of the Usurper to whom we were captives , but to make us Subjects to our Natural Prince ? Why did he purifie us with his most precious Blood from our deadly Defilements , but that we might be intirely consecrated to his Glory , and be fervent in good works ? What can work upon an ingenious Person more than sense of Kindness ? What can oblige more strongly to duty than Gratieude ? What more powerful attractive to Obedinnce than Love ? This pure Love confirms the Glorified Saints for ever in Holiness . For they are not Holy to obtain Heaven , because they are possest of it ; nor to preserve their Blessedness , because , they are past all hazard of losing it ; but from the most lively and permanent sense of their Obligations : because they have obtained that incomparable Felicity , by a Gift never to be reverst , and by a Mercy transcendently great . And the same Love to God that is in the Saints above in the highest degree of perfection , and makes them for ever to Glorifie him , will proportionably to our state in this life cause us to observe his Commands with delight and constancy . A true Christian is moved by Fear , more by Hope , most by Love. CHAP. XIX The Compleatness of our Recovery by Jesus Cist . He frees us from the Power as well as Guilt of Sin. Sin is the Disease and Wound of the Soul : the meer Pardon of it cannot make us happy . Sanctification equals if not excels Justification . It qualifies us for the enjoyment of God. Saving Grace doth not encourage the Practice of sin . The Promise of Pardon and Heaven are conditional . To abuse the Mercy of the Gospel , is dishonourable to God , and pernicious to Man. The excellency of the Christian Religion discovered from its design and effect . The design is to purge Men from Sin , and conform them to God's Holiness according to their capacity . This gives it the most visible preheminence above other Religions . The admirable effect of the Gospel in the primitive Christians . An earnest Exhortation to live according to the purity of the Gospel , and the great Obligations our Saviour hath laid on us . 1. FRom hence we may discover the Perfection and Compleatness of the Redemption , that our Saviour purchased for us . He fully repairs what was ruin'd by the Fall. He was called Jesus , because He should save his People from their Sins . He reconciles them to God , and redeems them from their vain conversation . He came by Water and Blood , to signifie the accomplishment of what was represented by the Ceremonial Purification , and the Blood of the Sacrifices ; Satisfaction and Sanctification are found in Him. And this was not a needless Compassion , but absolutely requisite ingorder to our Felicity . Man in his guilty , corrupt state may be compar'd to a condemn'd Malefactor , infected with noisom and painful wounds and diseases , and wants the Grace of the Prince to pardon him , and Sovereign Remedies to heal him . Supposing the Sentence were reverst , yet he cannot enjoy his Life , till he is restor'd to health . Thus the Sinner is under the condemnation of the Law , and under many spiritual , powerful Distempers , that make him truly miserable . His irregular Passions are so many sorts of Diseases , not only contrary to Health but to one another , that continually torment him . He feels all the effects of Sickness . He is inflam'd by his Lusts , and made restless , being without power to accomplish or to restrain them . All his Faculties are disabled for the Spiritual Life , that is only worthy of his Nature , and whose operations are mixt with sincere and lasting Pleasure . Sin as 't is the Disease , so 't is the Wound of the Soul , and attended with all the evils of those that are most terrible . The whole head is sick , the whole heart is faint , from the sole of the foot , even to the head , there is no soundess in it , but wounds , and bruises , and putrifying sores . Now our Redeemer as he hath obtain'd a full Remission of our Sins , so he restores Holiness to us , the true health and vigour of the Soul. He hath made a Plaister of his living Flesh , mixt with his Tears and Blood , those divine and powerful Ingredients to heal our Wounds . By the Holy Spirit 't is applied to us , that we may partake of its vertue and influence . His Grace that pardons us , doth also purifie the Conscience from dead works , that we may serve the Living God. Without this the bare exemption from Punishment , were not sufficient to make us happy : For although the guilty Conscience were secure from Wrath to come , yet those fierce unruly Passions , the generation of Vipers that lodg in the breast of the Sinner , would cause a real Hell. Till these are mortified there can be no ease nor rest . Besides , Sin is the true dishonour of Mans Nature , that degrades him from his excellency , and changes him into a Beast or a Devil . So that to have a licence to wallow in the mire , to live in the practice of Sin , that defiles and debases him , were a miserable Priviledg . The Scripture therefore represents the curing of our corrupt Inclinations , and the cleansing of us from our Pollutions , to be the eminent effect and blessed work of Saving Mercy . Accordingly St. Peter tells the Jews , that God having raised up his Son Jesus , sent him to bless you , in turning away every one of you from his Iniquities : that is , Christ in his glorified state gives the Spirit of Holiness to work a sincere thorough Change in men , from all presumptuous reigning Sins to universal Holiness . An unvaluable benefit , that equals if not excels our Justification . For as the evil of Sin is in its own nature worse than the evil of Punishment , so the freeing us from its dominion is a greater Blessing than meer impunity . The Son of God for a time was made subject to our Miseries , not to our Sins . He devested himself of his Glory , not of Holiness . And the Apostle in the extasie of his affection desired to be made unhappy for the Salvation of the Jews , not to be unholy . Besides , the end is more noble than the means : Now Jesus Christ purchased our Pardon , that we might be restored to our forfeited Holiness . He ransomed us by his Death , that he might bless us by his Resurrection . He gave himself for us , that he might redeem us from all iniquity , and to purifie to himself a peculiar people , zealous of good works . Sanctification is the last end of all he did and suffered for us . Holiness is the chiefest excellency of Man , his highest advantage above inferiour Beings . 'T is the Supream Beauty of the Soul , the resemblance of Angels , the Image of God Himself . In this the perfection of the reasonable Nature truly consists , and Glory naturally results from it . As a Diamond , when its earthy and colourless parts are taken away , shines forth in its lustre ; so when the Soul is freed from its Impurities , and all terrene Affections , it will appear with a Divine Brightness . The Church shall then be glorious , when cleansed from every spot , and made compleat in Holiness . To this I will only add , that without Holiness we cannot see God , that is , delightfully enjoy Him. Suppose the Law were dispenst with , that forbids any unclean person to enter into the Holy Jerusalem , the place cannot make him happy . For Happiness consists in the Fruition of an object that is suitable & satisfying to our desires . The Holy God cannot be our Felicity , without our partaking of his Nature . Imputed Righteousness frees us from Hell , inherent makes us fit for Heaven . The sum is , Jesus Christ that he might be a perfect Saviour , sanctifies all whom He justifies ; for otherwise we could not be totally exempted from suffering evil , nor capable of enjoying the supreme Good , we could not be happy here nor hereafter . 2. From hence it appears , that Saving Grace gives no encouragement to the practice of Sin. For the principal aim of our Redeemers Love in dying for us , was to sanctifie and cleanse us , by the washing of water and the Word . And accordingly all the Promises of Pardon and Salvation are conditional . The holy Mercy of the Gospel offers Forgiveness only to Penitent Believers , that return from Sin to Obedience : We are commanded to repent and be converted , that our sins may be blotted out , in the time of refreshment , from the presence of the Lord. And Heaven is the reward of persevering Obedience : To them who by patient continuance in well-doing , seek for glory , and honour , and immortality , eternal life . There cannot be the least ground of a rational just Hope in any person without Holiness . Whoever hath this hope in him , purifies himself even as he is pure . By which it appears , that the genuine and proper use we are to make of the exceeding great , and precious Promises is , That by them we may be partakers of the Divine Nature , and escape the pollution that is in the world through lust . Yet the corrupt hearts of men are so strongly enclined to their lusts , that they turn the Grace of God into wantonness , and make an advantage of Mercy to assist their Security ; presuming to sin with less fear and more licence , upon the account of the glorious Revelation of it by our Redeemer . The most live as if they might be saved without being Saints , and enjoy the Paradise of the Flesh here , and not be excluded from that of the Spirit hereafter . But Grace doth not in the least degree authorize and favour their Lusts , nor relax the Sinews of Obedience ; 't is perfectly innocent of their unnatural abuse of it . The Poison is not in the Flower , but the Spider . Therefore the Apostle propounds it with indignation , Shall we sin that Grace may abound ? God forbid . He uses this form of Speech , to express an extreme abhorrency of a thing that is either impious and dishonourable to God , or pernicious and destructive to Men. As when he puts the question , Is God unjust who taketh vengeance ? God forbid . And is there iniquity in God ? God forbid . He rejects the mention of it with infinite aversation . Indeed what greater disparagement can there be of the Divine Purity , than to indulge our selves in Sin upon confidence of an easie Forgiveness ? As if the Son of God had been consecrated by such terrible Sufferings , to purchase and prepare a Pardon for those who sin securely ? What an unexpressible indignity is it to make a monstrous alliance between Christ and Belial ? And this abuse of Grace is pernicious to men : if the Antidote be turn'd into Poison , and the Remedy cherish the Disease , the cause is desperate . The Apostle tells us , Those that do evil that good may come thereby , their damnation is just . Suppose a presuming Sinner were assured , that after he had gratified his carnal vile desires , he should repent and be pardon'd , yet 't were an unreasonable defect of Self-love to do so : What Israelite was so fool-hardy as to provoke a fiery Serpent to bite him , though he knew he should be healed by the brazen Serpent ? But 't is a degree beyond madness , for Men to live in a course of Sin upon the hopes of Salvation , making the Mercy of God to be his bondage , as if he could not be happy without them . An unrenewed Sinner may be the object of Gods Compassion , but while he remains so , he is uncapable of Communion with him here , much less hereafter . Under the Law the Lepers were excluded the Camp of Israel , where the presence of God was in a special manner ; much more shall those who are cover'd with moral Pollutions , be kept out from the habitation of his Holiness . 'T is a mortal Delusion for any to pretend that electing Mercy will bring them to Glory , or that the all-sufficient Sacrifice of Christ will atone God's displeasure towards them , although they indulge themselves in a course of Sin. The Book of Life is secret , only the Lamb with whose Blood the names of the Elect are written there , can open the seals of it . But the Gospel that is a lower Book of Life , tells us the qualifications of those who are vessels of Mercy , they are by Grace prepar'd for Glory , and that there can be no benefit by the Death of Christ without conformity to his Life . Those who abuse Mercy now , shall have Justice for ever . 3. From hence we may discover the peculiar excellency of the Christian Religion , above all other Institutions ; and that in respect of its Design and effect . The whole Design of the Gospel is exprest in the words of Christ from Heaven to Paul , when he sent him to the Gentiles , To open their eyes , and to turn them from darkness to light , and from the power of Satan to God , that they may receive forgiveness of sins , and inheritance among them that are sanctified by Faith in Christ. One great End of it is to take away all the filthiness and malignity wherewith Sin hath infected the world , and to cause in men a real conformity to Gods Holiness , according to their capacity . As the Reward it promises is not an earthly Happiness , such as we enjoy here , but Celestial ; so the Holiness it requires , is not an ordinary natural Perfection , which Men honour with the title of Vertue , but an Angelical Divine quality that sanctifies us throughout in Spirit , Soul and Body , that cleanses the Thoughts and Affections , and expresses itself in a course of universal Obedience to Gods Will. Indeed there are other things that commend the Gospel to any , that with judgment compares it with other Religions . The heigth of its Mysteries which are so sacred and venerable , that upon the discovery , they affect with reverence and admiration . Whereas the Religion of the Gentiles was built on Follies and Fables . Their most solemn Mysteries to which they were admitted after so long a circuit of Ceremonies and great preparations , contain'd nothing but a prodigious mixture of Vanity and Impiety , worthy to be conceal'd in everlasting darkness . Besides , the confirmation of the Gospel by Miracles doth authorize it above all humane Institutions . And the glorious eternal Reward of it infinitely exceeds whatever is propounded by them . But that which gives it the most visible preheminence , is , That it is a Doctrine according to godliness . The End is the character of its nature . The whole contexture and harmony of its Doctrines , Precepts , Promises , Threatnings is for the exaltation of Godliness . The objects of Faith revealed are not meerly speculative , to be conceived and believed only as true , or to be gaz'd on in an Extasie of Wonder , but are Mysteries of Godliness , that have a powerful influence upon practice . The Design of God in the publication of them , is not only to enlighten the Mind , but to warm the Heart , and purifie the Affections . God discovers his Nature that we may imitate Him , and his Works that we may glorifie Him. All the Precepts of the Gospel are to embrace Christ by a lively Faith , to seek for Righteousness and Holiness in Him ; to live Godly , Righteously , and Soberly in this present world . When our Saviour was on the Earth , the End of his Sermons , as appears in the Gospel , was to regulate the lives of Men , to correct their vicious Passions rather than to explicate the greatest Mysteries . Other Religions oblige their Disciples either to some external actions , that have no moral worth in them , so that 't is impossible for any one that is guided by Reason to be taken with such vanities . Or they require things incommodious and burthensome . The Priests of Baal cut themselves . And among the Chineses , though in great reputation for wisdome , their Penitents expose themselves half naked to the injuries of the sharpest Weather , with a double cruelty & pleasure of the Devil , who makes them freez here , and expects they should burn for ever . 'T is not the most strict observance of serious Trifles , nor submitting to rigorous Austerities that ennobles the humane nature , and commends us to God. The most zealous performers of things indifferent , and that chastise themselves with a bloody Discipline , labour for nothing , and may pass to Hell through Purgatory . But the Religion of Christ reforms the Understanding and Will , and all the actions depending on them . It chases away Errour , and Vice , and Hatred , and sheds abroad Light and Love , Purity and Peace ; and forms on Earth a lively representation of that pure Society that is in Heaven . The End of it is to render men like the Angels in Holiness , that they may be so in Blessedness . This will render it amiable to all that consider it without Passion . And 't is worthy of observation , that although many Heathens and Hereticks have contradicted other parts of the Christian Religion ; yet none have dar'd openly to condemn the Moral part of it . The Effect of the Gospel hath been answerable to the Design . One main difference between the old and new Law , is , that the old gave the knowledg of Rules without power to observe them ; the new that is attended with the Grace of Christ enables us by a holy Love to perform that , which the other made men only to understand . Of this we have the most sensible Evidence in the Primitive Church , that was produc'd by the first beams of the Sun of Righteousness , & had received the first fruits of the Spirit . What is more wonderful and worthy of God , than that perfect Love , which made all the first Believers to have one Heart and one Soul ? What greater contempt of the World can be imagined , than the voluntary parting with all their Goods in consecrating them to God for the relief of the Poor ? And the Churches of the Gentiles , while the Blood of Christ was warm , and His Actions fresh in the memories of men , were exemplary in Holiness . They were as Stars shining in a perverse generation . There was such a brightness in their Conversations , that it pierc'd through the darkness of Paganisme , and made a visible difference between them and all others . Their words and actions were so full of zeal for the Glory of God , of Chastity , Temperance , Justice , Charity , that the Heathens from the Holiness of their lives concluded the Holiness of their Law , and that the Doctrine that produc'd such fruits could not be evil . The first light that discovered the Truth of the Christian Faith to many , was from the Graces and Vertues that appear'd in the Faithful . The Purity of their Lives , their Courage in Death , were as powerful to convert the World , as their Sermons , Disputations and Miracles . And those who were under such strong prejudices ; that they would not examine the Doctrine of the Gospel , yet they could not but admire the Integrity and Innocency , that was visible in the conversation of Christians . They esteem●d their persons from the good qualities that were visible in them , when they hated the Christian name for the conceal'd evil they unreasonably suspected to be under it . This Tertullian excellently represents in his Apology . The most part are so prejudic'd against the Name , and are possest with such a blind hatred to it , that they make it a matter of reproach even to those whom they otherwise esteem'd . Caius , they say , is a good man , he hath no fault , but that he is a Christian. Thus the excellent Holiness of the Professors of the Gospel forc'd a veneration from their Enemies . But we are fallen from Heaven , and mixt with the dust . Our conversation hath nothing singular in Holiness to distinguish us from the World. The same corrupt Passions reign in Professors of Christianity , as in those who are strangers from the Sacred Covenant . If we compare our selves with the Primitive Church , we must confess our unworthiness to be call'd their successors . Sixteen hundred years are run out since the Son of God came down to sanctifie and save the World , which are so many degrees , whereby we are descended from the first Perfection . We are more distant from them in Holiness than in Time. So universal and great is the Corruption , that 't is almost as difficult to revive the dying Faith of Christians , and to reform their Lives according to the purity of their Profession , as the Conversion of the World was from Heathenism to Christianity . 'T is true , In every Age there are some Examples of the Vertue of the Gospel , that reflect an honour upon it . And this last Age , which we may call the Winter of the World , in which the Holy Spirit hath foretold , That the love of many shall grow cold , by a marvellous Antiperistasis hath inflam'd the hearts of some excellent Saints towards God and Religion . But the great number of the wicked , and the progress of Sin in their Lives , there is no measure of Tears sufficient to lament . Fourthly , I shall press Christians to walk as becomes the Gospel of Christ , answerably to the Holiness and Purity of that Divine Institution , and to those great and strict Obligations it laies upon us . The Gospel requires an entire Holiness in all our Faculties , an equal respect to all our Duties : We are commanded to cleanse our selves from all pollutions of flesh and spirit , to be holy in all manner of conversation . We are enjoin'd , To be perfecting Holiness in the fear of God. To be holy , as He that hath called us is Holy. A certain measure of Faith , and Love , and Obedience , a mediocrity in Vertue , we must not content our selves with . 'T is not a counsel of Perfection given only to some Christians of a peculiar order and elevation ; But the command of a Law that without exception binds all , Be perfect as your Heavenly Father is perfect . The Gospel gives no Dispensation to any Person , nor in any Duty . The Doctrine that asserts there are some excellent works to which the lower sort of Christians is not obliged , is equally pernicious , both to those who do them by Presumption , as if they were not due , and were therefore meritorious ; and to those who neglect them , by a blind Security , as if they might be saved , without striving to reach the highest degrees of Obedience . 'T is a weak pretence , that because the consummate measure of Sanctification can only be attained in the next life , therefore we should not endeavour after it here . For by sincere and constant endeavours we make nearer approaches to it , and according to the degrees of our progress , such are those of our joy . As Nature hath prescribed to all heavy Bodies their going to the Centre , and although none comes to it , and many are at a great distance from it , yet the ordination of Nature is not in vain : Because by virtue of it , every heavy Body is alwaies tending thither in motion or inclination . So although we cannot reach to compleat Holiness in this imperfect state , yet 't is not in vain that the Gospel prescribes it , and infuses into Christians those dispositions whereby they are gradually carried to the full accomplishment of it . Not to arrive to Perfection is the weakness of the Flesh , not to aspire after it is the fault of the Spirit . To excite us , it will be of moment to consider the great Obligations that the Gospel laies upon Christians to be holy . By that Covenant the Holy God is pleased to take them into the Relation of his Children ; and as the nature of Sanctification , so the motives of it are contained in that Title . For so near an Alliance obliges them to a faithful observation of his Commands , and to imitate him with the greatest care , that the Vein of his Spirit , and the Marks of his Blood may appear in all their actions . Whosoever is born of God doth not commit sin : The allowed practice of it is inconsistent with the quality of a Son of God , 't is contrary to the Grace of his Divine Birth . Nay , the omission of Good , as well as the commission of Evil is inconsistent with that Relation . 'T is for this reason , that Holiness is so much the character of a true Christian , that to be a Christian and a Saint are the same thing in the Writings of the Apostles . That venerable Title obliges him to a higher practice of Vertue , than ever the Pagans imagined . He is far behind them , if he do not surpass them , and if he is surpassed by them , he will be cloathed with shame . Besides , our Redeemer who hath a right to us by so many titles , by his Divine and Humane Nature , by his Life and Death , by his Glory and Sufferings ; as He strictly commands us to be holy , so he hath joyned Example to his Authority , That we may walk as he walk'd , and be as he was in the world . St. Paul makes use of this consideration , to restrain the Disciples of Christ from all Sin , and to perswade them to universal Holiness . After he had mentioned the disorders of the Gentiles , to deter the Ephesians from the like ; he tells them , But ye have not so learned Christ , that is , his rule and practice instructed them otherwise . And when he commands the Romans , To walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envying ; he opposes to all these vices , the pattern that Christ set before us , But put ye on the Lord Jesus Christ. The expression intimates the Duty , that as the Garment is commensurate to the Body , so we are to imitate all the parts of his Holy Conversation . 'T is no wonder that the Heathens gratified the inclinations of Lust or Rage , when their Gods were represented acting in such a manner , as to authorise their Vices . Semina pene omnium scelerum , à Diis suis peccantium turba collegit , as Julius Firmicius justly reproaches them . There was no Villany , how notorious soever , but had some Deity for its Protector . They found in Heaven a Justification of all their crimes , and became vicious by imitation . For 't is very congruous for men to follow those whom they esteem to be perfect , and to whom they think themselves accountable . If they attribute to their Supreme God , the Judg of the World , Vices as Vertues , What Vertues will there be to reward , or Vices to punish in Men ? But for those that name the Name of Christ to continue in iniquity , is the most unbecoming thing in the world . For they live in the perfect contradiction of their Profession . An unholy Christian is a real Apostate from Christ , that retracts by his wickedness the Dedication that was made of him in his Baptism . Although he doth not abjure our Saviour in words , he denies him in his works . A proud person renounces his Humility , the revengful his Mercy , the luke-warm his Zeal , the unclean his Purity , the covetous his Bounty and Compassion , the hypocrite his Sincerity . And can there be any thing more indecent and absurd , than to pretend the relation and respect of Disciples to such an holy Master , and yet by Disobedience to deny him ? When the bloody Spectacles of the Gladiators were first brought to Athens , a Wise man cried out to the Masters of the Prizes , That they should remove the Statue and Altar of Mercy out of the City , there being such an incongruity between the Goddess they pretended to worship , and that cruel Sacrifice of Men for the sport of the People . It were more suitable for those who are not afraid to violate the most Holy Laws , and to contradict the Pattern of Christ , to leave their Profession , and to take some other more complying with their Lusts. 'T is not the Title of a Christian that sanctifies those who pollute and defame it . 'T is not wearing the Livery of Christ that can honour those who stain it by their filthiness ; but 't is an aggravation of their guilt . 'T is an unconceivable indignity to our Saviour , and revives the old calumnies of the Heathens , as if the Gospel were a Sanctuary for Criminals , when those that call him Lord , do not what he commands them . I know , saith Christ , the blasphemy of them that say , they are Jews and are not , but are the Synagogue of Satan . Those that own the Profession of Christianity , and live in unchristian Practices , are baptised Pagans , and in effect revile our Blessed Redeemer , as if He had proclaim'd a licentious impunity for Sinners . Such Wretches may deceive themselves with a pretence they believe in Christ , and that visibly they declare their dependence on him ; but this pretence will be as unprofitable as 't is vain . 'T is not the calling him Lord , that will give them admission into the kingdom of heaven . The naked name of a Christian cannot protect them from the wrath of God. Tertullian smartly upbraids some in his time who were careless of the Dignity & Purity of the Christian Profession in their Lives , imagining that they might reverence God in their hearts , without regarding him in their actions : that they might Salvo metu & fide peccare , Sin without losing their fear of God , and their Faith : To refute this gross contradiction , he propounds it in a sensible example , Hoc est salva castitate matrimonium violare , salva pietate parenti venenum temperare , Th●s is the same thing as to violate the Fidelity of Marriage , without the wounding of Chastity , or to poison a Parent without failing in the duty that is owing to them . And to express his indignation , he tells them , Sic ergo & ipsi salva venia in Gehennam detruduntur , dum salvo metu peccant . Let them expect that God will cast them into Hell , without prejudice to their Pardon , as they pretend to Sin without prejudice to the respect they bear him . To sum up all ; Jesus Christ as by his Doctrine and Life he clearly discover'd our Duty , so he offers to us the Aid of his Spirit for our assistance , by which the Commands of the Gospel are not only possible but easy : And to enforce our obligations he hath threatned such Vengeance to the rebellious , and promised such a Reward to those that obey the Gospel , that it is impossible we should not be deeply affected with them , if we seriously believe them , and He hath given such evidence of their truth , that 't is impossible we should not believe them , unless the God of this world hath blinded our minds . 'T is matter therefore of just astonishment , that Christians should not express the efficacy of the Gospel in their actions . How can a reasonable Creature believe that eternal Damnation shall be the Punishment of Sin , and yet live in the wilful practice of it ? The Historian speaking of Mushroms that somtimes prov'd deadly to whole Families , asks with wonder , What pleasure could allure them to eat such doubtful Meat ? Yet they may be so corrected as to become innocent . But when 't is certain that the Pleasures of Sin are mortal , Can any one be tempted by those attractives to venture on that , which will undoubtedly bring Death to the Soul ? Let Sense itself be Judg , and make the comparison between whatsoever the present Life can afford for delight in Sin , and what the future Death will bring to torment it : Let the Flesh see into what torments all its delights shall be changed , and with what other fire than of impure Lust it shall burn for ever . Besides , We are encouraged to our Duty with the assurance of a Happiness so excellent , that not only the enjoyment of it in the next World , but the just expectation of it here makes us truly blessed . If the Reward were small , or the Promise uncertain , there might be some pretence for our not performing the Conditions to obtain it : but when the one is infinitely great , and the other as true as the God of truth , what more powerful motive can be conceiv'd to make us holy . 'T is the Apostles chosen Argument , that We should walk worthy of him who hath call'd us to his Kingdom and Glory . The Heathens were in a great measure strangers to the Secrets of another World ; they had but a shadow of probability , we have the Light of Truth brought down from Heaven by the Son of God , that reveals to us a Blessedness , that deserves our most ardent active Affections . But if Men are not wrought on by natural Reason , nor divine Faith , if neither the Terrours of the Lord , nor the blessed Hope can perswade them from Sin to Holiness , their condition is irrecoverable . In this the Rules of Natural and Spiritual Healing agree . Where neither Corrosives nor Lenitives are successful , we must use the Knife ; if cutting off be unprofitable , we must fear the part ; if the Fire is ineffectual , the Ulcer is incurable . If the threatning of Hell-fire , through Unbelief and Carelesness is not fear'd , and hath no efficacy to correct and change Sinners , what remains but to make a presage of eternal Death , that will unavoidably and speedily seize on them ? And if so clear a discovery of the Heavenly Glory doth not produce in men a living Faith that works by Love , and a lively Hope that purifies the Heart and Conversation , what can be concluded , but that they are wholly sensual and senseless , and shall be for ever deprived of that Blessedness they now despise and neglect ? CHAP. XX. The Divine Power is admirably glorified in the Creation of the World , in respect of the greatness of the effect , and the manner of its production . T is as evident in our Redemption . The Principal Effects of it are considered . The Incarnation of the Son of God is a work fully responsible to Omnipotence . Our Redeemers Supernatural Conception by the Holy Ghost . The Divine Power was eminently declared in the Miracles Jesus Christ wrought in the course of his Ministry . His Miracles were the evidence of His Celestial Calling , they were necessary for the conviction of the World : their Nature considered . The Divine Power was Glorified in making the Death of Christ Victorious over all our Spiritual Enemies . The Resurrection of Christ the effect of Glorious Power . The Reasons of it from the quality of his Person , and the nature of his Office , that he might dispense the Blessings he had purchased for Believers . His Resurrection is the foundation of Faith. It hath a threefold reference , to his Person as the Son of God , to his Death as an Alsufficient Sacrifice , to his Promise of raising Believers at the last day . THE Divine Power is admirably glorified in the Creation of the World ; not only in regard of the greatness of the Effect , that comprehends the Heavens and Earth , and all things in them : but in regard of the marvelous way of its Production : for He made the great Universe , without the concurrence of any material cause from nothing . For this reason the raising this glorious Fabrick is produc●d as the distinctive character of the Deity from the troop of false gods . The Psalmist declares , The Lord is to be fear●d above all gods , for all the gods of the Nations are Idols , but the Lord made the Heavens . And as He began the Creation by proceeding from nothing to real existence , so in forming the other parts , He drew them from infirm and indisposed matter , as from a second nothing ; that all his Creatures might bear the real testimonies of Infinite Power . Thus He commanded Light to arise out of Darkness , and sensible Creatures from an insensible Element . He created Man , the accomplishment of all his Works , from the lowest and grossest Element the Earth . Now although at the first view we might conceive that the visible World is the greatest Miracle that ever God performed , yet upon serious reflection we shall discover , that the works of Grace are as wonderful as the works of Nature , and that the Power of God is as evidently exprest in our Redemption , as in the Creation . For the fuller understanding of this , I will consider some of the principal Effects of the Divine Power in order to our blessed Recovery . 1. The Incarnation of the Son of God , in accomplishing whereof such Power was exercis'd , as no limited Understanding is able to comprehend . The Word was made Flesh. This signifies the real Union between the Humane Nature and the Divine in our Redeemer . Before his Incarnation he appeared in an humane form to the Patriarchs , and in the flaming Bush to Moses , but 't is never said with respect to those Apparitions , that the Word was made Flame , or Man. But when He came into the World to save us , He assum'd the compleat Nature of Man into an Hypostatical Union with himself . That admirable Person possesses the Titles , Qualities and Natures of God and Man. In that ineffable Union , each of the Natures preserves its proper form , with all the necessary consequents proceeding from it . The Humane Nature is joyn'd to the Eternal Word , but not chang'd into its Divinity ; 't is not infinite and impassible . The Deity is united to Flesh , but not transformed into its Nature , 't is not finite and passible . But although there is a distinction , yet no separation : Although there are two Natures , yet but one sole Jesus . In the same Subsistence the Creator and the Creature are miraculously allied . Now this is a work fully responsible to Omnipotence , and expresses whatever is signified by that Title . The Apostle mentions it with an Attribute of excellency , Without controversie great is the Mystery of Godliness , God manifest in the Flesh. 'T is as sublime , as holy . In this the Divine Power appears in its Magnificence , and in some respect more gloriously than in the Creation : For there is incomparably a greater disparity between the Majesty , Greatness and Infiniteness of God , and the Meanness of Man , than between the whole World and Nothing . The degrees of disparity between the World and Nothing are not actually infinite , but between the most excellent creature and the Glorious Creator they are absolutely infinite . From hence it is , that that which in other things resolves our doubts , here increases the wonder , and in appearance makes it more incredible . Ye do erre , saith Christ to the Sadduces ( who denied the Resurrection ) not knowing the Power of God. But the more raised thoughts we have of his immense Power , the more unlikely his conjunction with a nature so far beneath him will seem to be . 2. The Divine Power was magnified in our Redeemers Supernatural Conception . 'T was requisite his Body should be miraculously form'd of the substance of a Woman , by the operation of the Holy Ghost , not only in respect of its singular Dignity , and that he might be the pattern of our Regeneration , that is performed by the Efficacy of the Spirit not of the Flesh , but in respect of his Office : For he was the Heavenly Adam and therefore allied to us ; and absolutely pure from the stain of Sin. Heaven and Earth concurr'd to form that Divine Man the King of both , the Earth furnishing matter , and Heaven the principle of his conception . Accordingly the Angel told Mary , who questioned how she could be a Mother , not having known a Man , The Holy Ghost shall come upon thee , and the power of the Highest shall overshadow thee , therefore also that Holy thing that shall be born of thee , shall be called the Son of God. This was foretold many Ages as an admirable Effect of God's Power . When Judah was opprest by two potent Kings , & despair'd of an escape , to raise their drooping Spirits , the Prophet tells them , the Lord himself would give them a sign of their future Deliverance . Behold , a Virgin shall conceive and bear a Son , and shall call his Name Immanuel . The Argument is from the greater to the less : for 't is apparently more difficult that a Virgin , without injury or blemish to her purity and integrity , should conceive and bring forth Immanuel , than the defeating humane forces how great soever . If God will accomplish that Stupendious , unheard of wonder , much more would he rescue his People from the fury of their adversaries . 3. The Divine Power was eminently declar'd in the Miracles our Saviour wrought during the time of his publick Ministry , to verifie his Divine Mission , that He was the great Prophet sent from God to instruct Men in the way of Life . In discoursing of this , I will briefly shew , that Miracles were a convincing proof of his Celestial Calling , and that the performance of them was necessary in order to the conviction of the World , and consider particularly those He wrought . 1. A Miracle is an extraordinary Operation of God in Nature , either in stopping its course , or in producing some effects that are above its Laws and Power : So that when He is pleased to work any , they are his Seal to authorise the Person and Doctrine to which they are annext . By them Faith is made visible : The Unbeliever is convinc'd by his Senses , the only witnesses above reproach in his account . From hence Nicodemus addresses himself to Christ , Master , we know that thou art a Teacher come from God ; for no man can do those Miracles that thou dost , except God be with him : That is , No inferiour Agent can perform them , without the special assistance of the Divine Power . And 't is not to be supposed , that God will lend his Omnipotency to the Devil to work a real Miracle , to confirm a falsity ; and thereby , necessarily induce Men into errour in a matter of infinite moment : f●r such is the Doctrine of Salvation that Christ Preach'd . 2. The working of Miracles was necessary to convince the World , that Jesus Christ was sent from God , whether we consider the Jews or the Gentiles . To convince the Jews , upon a double account . 1. Because the performance of them was one of the characters of the promised Messiah . For this reason when two of Johns Disciples came to inquire whether he were the expected Prophet , he returns this answer to the question , Go and shew John those things which ye do hear and see , the Blind receive their Sight , and the Lame walk , the Lepers are cleansed , and the Deaf hear , the Dead are raised up , and the poor have the Gospel preach'd to them . Thus he described his Office , and verified the Commission he had from God , by representing his Miracles in the Words of the Prophecy . 2. Our Saviour came to alter the Religion of the Jews that had been confirmed by many illustrious Miracles , therefore to assure them that he was Authoris'd from Heaven , he wrought such and so many , that for their greatness , clearness and number exceeded all that were done before his coming . Our Saviour tells the Jews , If I had not done among them the Works which none other man did , they had not had sin : that is , in rejecting him . For if he had exercised only a Power like unto that of Moses and the Prophets , in his Miraculous Actions , they had been obliged to have honoured him as one of their rank , but not to have attributed an incomparable Dignity to him . But he did those which neither Moses nor the Prophets had performed , and in those that had been done , Christ excell'd them in the manner of doing them . This the Jews could not contradict , and from hence their infidelity was made culpable . Secondly , Miracles were necessary to convince the Gentiles . 1. For the Gospel forbids the various Religions among them , and commands all to worship God alone in Jesus Christ , so that without a sensible demonstration , that that was the way wherein He would be served , their prejudices had been invincible . 2. The Gospel propounds Threatnings and Promises that regard a future state , where no living Eye can see their effects , so that without an extraordinary confirmation , it was not likely that men should yield a firm assent to them . If it be said , Our Saviour did his Miracles only in Judea , where very few of the Gentiles saw his Person or Works . I answer , His Miracles were primarily design'd for the conviction of the Jews , and in a secondary intention to disarm Infidelity among the Gentiles . Therefore the Testimony of them was conveyed by those who were Eye-witnesses , and most worthy of credit , and who did many great wonders in the Name of Christ , to verifie the report of his famous Miracles , and declare his Power and Divinity . Of this more afterwards . Now I will briefly consider the Miracles wrought by Christ , that were the certain Signs of Gods favouring of him , and made his Commission authentick . Before his coming the hand of the Synagogue was dried up , and impotent to produce Miracles . The Holy Spirit was withdrawn , and for the space of four hundred years , no Prophet nor Worker of Wonders appeared . John the Baptist , though the Angel deputed to signifie the coming of Christ , yet did no Miracles . But our Saviour was invested with Power from above , and performed many . Their quality and number is considerable . 1. They were not mere . Signs , as the conversion of Moses Rod into a Serpent ; nor destructive and punishing , as the Wonders in Egypt ; but advantageous and beneficial to men , the equal demonstrations of his Mercy and Power . He cured Diseases that were absolutely desperate , by the mere signification of his Will ; As the Son of the Nobleman who was sick at Capernaum , when Himself was at Cana in Galilee : or by such visible means , that the Spectators might be fully convinced , that it was not the external application , but his sole Vertue & Divine Power that produced the effect ; Thus by anointing with Clay and Spittle the Eyes of him that was born blind , who never had any natural possibility of seeing , he wrought an unparalleld Cure. It was never yet heard , that any man opened the eyes of one that was born blind . Therefore he that was healed , inferr'd from that , as a most pregnant proof , that our Saviour was from God. He rais'd the dead . This effect exceeds the power not only of Men , but of the Angels . 'T is true , That one Angel destroy'd in a night an hundred fourscore and five thousand of the Assyrian Army ; but 't is as true , that all the Angels together cannot raise from the dead one Man. 'T is wholly the work of the Lord of Nature , who holds the Keys of Life and Death in his hands . 'T is only his Light can dispel the darkness , his Voice can break the silence of the Grave . And 't is observable , that our Saviour who sometimes conceal'd his miraculous works , and forbid the publishing of them , yet perform'd this kind before many Witnesses , that they might publish and verifie it , as being most conclusive of his mission from God. He raised to life the Rulers Daughter , to the astonishment of all that were present to attend her Funeral . The Widows Son of Naim was carried without the Gates of the City to his Grave , Jesus stops the sad train , and restores life to the young Man , and to his Mother something more dear than her life . And the more signally to triumph over Death , he pursued it to its fort , the obscurity of the Grave . Lazarus was buried four dayes , his Carcase was corrupted , Jesus calls him from the bottom of his Tomb with that powerful voice that created the World ; The Dead answers and comes forth to the amazement of all that saw the Glory of God so clearly manifested . The Evangelist reports that the People afterward were as desirous to see Lazarus as Jesus . Add to these his casting out of Devils . Before the Fall , the unclean Spirit was incorporated with the Serpent , but now with Man himself . He seizes on the External Organs and Internal Faculties , and rules him at his pleasure . In the time of Christ great numbers were possest : for the Devil perceiving the ruine of his Kingdom approaching , he would extend the limits of it here , and by the perfect possessing of sinners , begin their torment , which is one act of his principality . The case of those persons was most compassionable . For in that close fight the soul was disarmed of its defensive weapons , being hindered in a great measure of the free use of its faculties . Whereas in other Temptations he works by outward object at a distance , here he makes a violent assault on both parts . 'T is the true anticipation of Hell , for the possest person is not exempted from Suffering , the priviledge of Death , nor enjoys the free power of doing , the effect of Life . Now the ejecting of this Enemy was above the force of any humane means ; no material applications had power over immaterial Spirits . But our Saviour by a Word commanded them forth of their Garrisons . And the Evangelists observe that the sight of it affected the People in an extraordinary manner above what his other Miracles did . 'T is said , they were all amazed , insomuch that they question'd among themselves saying , what thing is this , what new Doctrine is this ? For with Authority commandeth he even the unclean Spirits , and they obey him . His Empire over evil Spirits was more admired than over Diseases , or Death it self . Those who were insensible of his former Miracles , received impression from this : They were astonish'd at the mighty Power of God , confessing that it was never so seen in Israel . And another time they said , is not this the Son of David ? i. e. the Messiah . The Pharisees his obstinate enemies were more troubled about this , than any other action ; and to elude the present conviction that He came from God , ascribed it to a secret compact with Beelzebub , as if there were a collusion between the evil Spirits , a lesser Devil retir'd that the Prince might reign . But so great was the Evidence of the Spirit of God in that act of Jurisdiction over the Devils , that our Saviour charges them with unpardonable Guilt for their wilful denying it . The number of his Miracles was so great , that St. John saith , If all were written , the world could not contain the Books . We may in part conjecture how numerous they were , by taking notice how many he perform'd in one day . He dined with Matthew at Capernaum ; whiles He was there , Jairus entreats Him to go to his Daughter newly dead ; as He went the Woman with the bloody Issue toucht the hem of his garment and was healed ; He raised the dead Maid ; in his returning He cured two blind men , and immediately after cast out the Devil from one that was dumb . And in all these miraculous Operations the glory of Gods Power was clearly manifested . 4. The Divine Power admirably appeared in making the Death of Christ victorious over all our Spiritual Enemies . Now to shew what an eminent degree of Power was exercised in the effecting this , we must consider , that after Satan was cast out of Heaven for his Rebellion , he set up a throne on the Earth , and usurpt an absolute Empire over Mankind . His Power was great , and his Malice was equal to his Power . The Apostle represents him with his black Army under the titles of Principalities and Powers , the rulers of the darkness of this world , spiritual wickednesses in heavenly places ; as in respect of the Order among them , so in respect of their Dominion they exercise in the World. His Principality hath two parts ; To tempt Men powerfully to sin , and to execute the wrath of God upon them . He works effectually in the Children of Disobedience . He fires their Lusts , and by the thick ascending smoak darkens their Minds , and hurries them to do the vilest Actions . And he hath the power of death , to torment Sinners ; God justly permitting him to exercise his Cruelty upon those who comply with his Temptations . Now in the time of Christ seeing , many ravish'd out of his hands , and translated into the Kingdom of God , he grew jealous of his state , and by his instruments brought Him to a cruel and shameful Death . He then in appearance obtain'd a compleat Conquest , but in truth was absolutely overcome . And from hence the glorious Power of Christ is most clearly manifested . As he that will take the height of a Mountain , must descend to the lowest part of the Valley , where fixing his Instrument , he may discover the distance from the foot to the top of it : So we must descend to the lowest degree of our Saviours abasement , to understand the height of his exaltation . By Death he overcame him that had the power of Death , that is the Devil . For his cruel Empire was founded in Mans Sin ; his greatness was built on our Ruins . All the penal Evils he brings on Mankind are upon the account of our Disobedience , and his mighty power in Temptations , is from our inward Corruption . Otherwise he might surround , but could not surprise us . Now the Lord Christ by his Death hath taken away the Guilt and Power of Sin : The Guilt in enduring the Curse of the Law , and thereby satisfying Eternal Justice , which all the Creatures in Heaven and Earth could not do : and the Power of it , By crucifying our old man with him , that the body of sin might be destroyed , that henceforth we should not serve sin . By the Cross of Christ the world is crucified to us , and we are crucified to the world . By it we are vindicated from the power of Satan , into the glorious liberty of the Sons of God. For this reason our Saviour , a little before his Passion , said , Now shall the Prince of this world be cast out . By the Cross he spoil'd Principalities and Powers , and made a shew of them openly , triumphing over them in it , to their extreme confusion , in the view of Heaven and Earth . Although the Resurrection and Ascension of Christ are the proper acts of his Triumph , yet his Death is the sole cause and original of it . The Nails and Spear that pierced his Body , were his omnipotent Arms , and the Cross the instrument of his Sufferings , was the Trophee of his Victory . All our triumphant Palms are gathered from that tree . 'T is there our Saviour bruised the head of the old Serpent , and renewed his antient Victory over him . And from hence it was , that upon the first Preaching of Christ crucified , Oracles were struck dumb , and put to eternal silence , invisible Powers were forc'd to do him visible honour . As the Rising Sun causes the Night-birds to retire , so his Name chas'd the rout of false Deities into darkness . They continue to be our enemies , but not our lords . Now where did the Divine Power ever appear more glorious than in our crucified Saviour ? He hath done greater things suffering as Man , than acting as God. The Works of Creation and Providence are not equal to the effects of his Death . In the Creation a corruptible World was produced from Nothing , which as it had no disposition , so no contrariety to receive the form the Creator gave it : But the new World of Grace that is immortal , was form'd out of rebellious matter . The most eminent work of Providence was the drowning the Egyptians in the Red-Sea : But the spiritual Pharaoh and all his Hosts were drowned in his Blood. In short , the Cross hath opened Heaven to us , and wrought a miraculous change on the Earth . But this I shall more particularly consider under another Head of Discourse . Fifthly , The Divine Power was eminently magnified in Christs Resurrection from the Grave . This was foretold concerning the Messiah by the Prophet David speaking in the type , My flesh shall rest in hope , for thou wilt not leave my Soul in Hell , neither wilt thou suffer thy Holy One to see corruption . As it was ordain'd by Gods Counsel , so 't was executed by his Power . This is decisive , that He is the Messiah . His other Miracles were performed by the Prophets , but this was singular and only done by the God of the Prophets . The Reasons of it prove , that 't was equally necessary for his Glory and our Salvation . 1. The Quality of his Person required it . For He was a Heavenly Man without Guilt , therefore immortal by the original Constitution of his Nature . Death that is the wages of Sin had no power over him . He was subject to it not by the Law of his Conception , but the Dispensation of his Love , not to satisfie Nature , but purchase our Salvation . Therefore the Eternal Law that annexes Immortality to Innocence , would not suffer that He should remain in the state of Death . 2. The Nature of his Office made it necessary . As the Oeconomy of our Redemption required , that He should descend from Heaven the Seat of his Glory , that by dying He might expiate our Sins , so after his lying in the Grave so long as to attest the reality of his Death ; 't was necessary he should rise again in order to his dispensing the glorious Benefits He had purchas'd . The Apostle tells the Corinthians , If Christ be not risen , then our preaching is in vain , and your faith is also in vain . For the Faith of Christians hath a threefold reference . 1. To the Person of Christ , that he is the Son of God. 2. To his Death , that 't is an all-sufficient Sacrifice for Sin. 3. To his Promise , that He will raise Believers at the last Day . Now the Resurrection of Christ is the Foundation of Faith in respect of all these . 1. He was declar'd to be the Son of God with Power , according to the Spirit of Holiness , by the Resurrection from the dead . He was the Son of God from Eternity as the Word , and from the first moment of his Incarnation as God-Man ; But the honour of this relation was much eclips'd in his poor Life , and ignominious Death . And although his darkest night was inlightened with some discoveries of his Deity , yet they were transient and soon vanish'd . But in his Resurrection God did publickly own him in the face of the World , therefore he is represented , testifyi●g from Heaven , thou art my Son , this day have I begotten thee , According to the Phrase of Scripture ; then things are said to be , when they conspicuously appear . All the Miraculous proofs by which God acknowledged him for his Son during his Life , had been ineffectual without this . If he had remain'd in the Grave it had been reasonable to believe him an ordinary person , and that his Death had been the punishment of his presumption ; but his Resurrection was the most illustrious and convincing evidence , that he was what he declar'd himself to be . For it is not conceiveable that God should put forth an Almighty power to raise him , and thereby au●horise his usurpation , if by robbery he had assumed that Glorious Title . He is therefore said to be justified by the Spirit , which raised him , from all the accusations of his Enemies , who charg'd him with Blasphemy for making himself equal with God : Upon the evidence of it , Thomas ador'd him as his Lord and God. 2. His Resurrection is the most pregnant proof of the All suffitiency of his Satisfaction . This was special in the death of Christ , that the Curse of the Law accompanied it , and seemed like an Infinite weight to lie on his Grave . But in rising again , the Value and Vertue of His Sufferings was fully declared . Therefore the Apostle tells us , that he was delivered for our Offences , and was raised again for our Justification . Although his Death was sufficient to Merit our Pardon , yet since Believers alone actually partake of the benefit , and none could believe , if he had not rose from the Grave ; 't is clear His Death had been ineffectual without it . 3. Our Faith in His Promises to give Life and Glory to his Servants , is built on his Resurrection : for how could we believe him to be the Authour of Life , who remained under the power of Death ? How could he quicken and Glorifie us , who finally perisht ? If he had been confined to the Grave , all our hopes had been buried with him . But his Resurrection is the Cause , Patern and Argument of ours : he did not only raise his Body from the Grave , but his Church with him . Now the effecting this is attributed to the Divine Power with a note of eminency : Christ was raised by the Glory of his Father that is by his Power , which in that Act was manifested in its full splendour ; for what is stronger than death ? and more in exorable than the Grave ? Omnipotency alone can break its Gates , and loose its Bands . CHAP. XXI . The Divine Power was glorified in the Conversion of the World to Christianity . Notwithstanding the imaginary Infirmity in Christ Crucified , yet to the Called He was the Power of God. The numerous and great difficulties that obstructed the receiving the Gospel . What the state of the World was at the first Preaching it . Ignorance was universal . Idolatry and the depravation of Manners were the consequents of it . Idolatry was fortified by Custome , Antiquity and external Pomp. The depravation of Manners was extreme : The principal account of it from their disbelieving a Future state , and their attributing to their gods those Passions and Vices that were pleasing to the Flesh. The aversion of the vulgar Heathens was strengthened by those in veneration among them . The Philosophers Priests and Princes vehemently opposed the Gospel ; An account of their enmity against it . The consideration of the Means by which the Gospel was conveyed , discovers that Omnipotency alone made it successful . The persons employed were a few Fishermen without Authority and Power to force Men to Obedience , and without Art or Eloquence to insinuate the belief of their Doctrine . The great , sudden and lasting change in the World by the Preaching of Gospel is a certain Argument of the Divine Power , that animated those weak appearances . Idolatry was abolisht . A miraculous change followed in the Lives of Men. Christians gave a divorce to all the sinful delights of Sense , and embrac'd for the honour of Christ those things that Nature most abhors . A short view of the Sufferings and Courage of the Martyrs . Their Patience was inspired from Heaven . Christianity was victorious over all opposition . The Divine Power will be gloriously manifested in the compleat Salvavation of the Church at the last Day . Our Saviour shall then finish his Mediatory Office. Death the last Enemy shall be destroyed . The Bodies of the Saints shall be rais'd and conform'd to the 〈◊〉 Body of Christ. 6. THe Divine Power was glorified in the Conversion of the World to Christianity . The Apostle tells us , That Christ crucified was to the Jews a stumbling block , and to the Gentiles foolishness . The Jews expected the Messiah to deliver them from temporal Servitude , and establish an universal Empire either by the force of Arms , or by the terrour of Signs and Prodigies , as Moses did against the Egiptians . But when instead of Power they saw nothing but Weakness , and instead of a glorious Triumph , a disgraceful Punishment , they despised his Person , and rejected his Doctrine . But notwithstanding this imaginary infirmity in Christ crucified , Yet to those that are called according to the Divine purpose , He was the most excellent Power of God. It being more glorious to subdue the World to the Faith and Obedience of a crucified Person , than if He had appear'd with all the Powers of Heaven , and Princes of the Earth as his Attendants . For this reason the Apostle declares , He was not ashamed of the Gospel of Christ , it being the Power of God to Salvation to all that believe , to the Jew first , and also to the Greek . And he prays for the Ephesians , That the eyes of their understandings being enlightened , they might know what is the exceeding greatness of his Power to us ward who believe , according to the working of his mighty Power which He wrought in Christ , when He raised him from the dead , and set him at his own right hand in the Heavenly places . He uses various and lofty expressions , as if one had been insufficient to signifie the extent and efficacy of that Power which produc'd the Faith of ●●rist in the Heathens . And if we duly consider things , it will appear , that the terms of the Apostle are not too strong and hyperbolical , but just and equal to the degree of power requisite for the accomplishment of that great work . For the understanding of this , I will consider three things . 1. The numerous and great difficulties that obstructed the receiving of the Gospel . 2. The quality of the means by which 't was conveyed and became successful . 3. The eminent , sudden , universal and lasting change made by it in the World. 1. The numerous and great difficulties that obstructed the receiving of the Gospel : This will appear by representing the state and disposition of the World at that time when it was first Preached . First ; Ignorance was Universal ; a deep thick darkness cover'd the face of the Earth . And the consequents of that gross palpable Ignorance , were execrable Idolatry and the most notorious deprevation of manners . 1. Execrable Idolatry : for as in the night Spectres walk , So in the times of Ignorance , the Prince of darkness made his progress in the Earth . He reign'd in the hearts of Men , and in the places of their Devotion . The whole World was fill'd with Idols of several Forms and Mysteries , some aimiable , others terrible according to the humour of Superstition . For many Ages Satan had kept peaceable possession of his Empire : For the Ignorant World did not understand its Misery , but willingly paid that honour to the cruel Usurper , that was only due to the Lawful Sovereign . They were confirm'd in their Idolatry by several things . 1. They were trained up in it from their Infant state . Now the first perswasions of the mind though grosly false , and ill habits do strangly captivate , and are with difficulty removed : because the concurrence of those faculties is requisite ; which are under the Power of Errour and Vice. No Tyrant is so exactly obey'd as custome , especially in things esteem'd Sacred : for the conceit that the service is pleasing to the Deity , renders men incapable to believe any thing , that contradicts it . 'T was as hard to make the Gentiles forsake the Religion they received from their Birth , and to loose the impressions made in their tender Age , as to make the Affricans change their Skin , and become fair , and the Furop●ans to turn black : for the tincture which the Religion practised in each Country conveys to the Souls of Men , is as deep and lasting , as that which the Sun impresses upon their bodies , according to the diversity of its Aspects . 2. The Pagan Religion was derived through a long succession from their Progenitors . Antiquity brings I know not what respect to things , but 't is specially venerable in matters of Religion . Therefore the Heathens accused the Christian Religion of Novelty , and urged nothing more plausibly than the Argument of immemorial Prescription for their Superstition . They would not consider whether it were just and reasonable , but with a blind deference yielded up themselves to the Authority of the Antients . They resolv'd not to condemn their Parents and Friends , that had gone before them in the Road of Damnation , but chose to dye in their Idolatry . So hard is it to resist the current of the World , and to rescue our selves from the Bondage of popular Errours . 3. The Pomp of the Pagan Worship was very pleasing to the flesh . The Magnificence of their Temples adorn'd with the Trophies of Superstition , their Mysterious Ceremonies , their Musick , their Processions , their Images and Altars , their Sacrifices and purifications , and the rest of the Equipage of a carnal Religion , drew their respects and strongly affected their Minds through their Senses : Whereas the Religion of the Gospel is Spiritual and serious , holy and pure , and hath nothing to move the Carnal part . Now how difficult was it to overcome Paganisme when fortified by Custom , Antiquity , and so agreeable to Sense . 2. The depravation of Manners was such in the Heathen World , that if the unclean Spirits had been incarnate , and taken their residence among Men , they could not have acted worse Villanies . The whole Earth was covered with Abominations , as Egypt with the Frogs that poisoned the whole Climate . We may see a picture of their conversation in the first to the Romans . And it could not be otherwise ; For as the Apostle saith , Those who are drunk are drunk in the night . So when the Mind is darkened with Ignorance and Errour , the Affections are corrupted , and Men give up themselves to the unfruitful works of darkness . Unnatural Crimes were committed even among the Grecians and Romans with that liberty , as if no spark of common Reason had remained in them . The most filthy Lusts had lost the fear and shame that naturally attends them . They esteem'd those things to be the means to obtain Happiness , that were causes of the contrary . They plac'd their Sovereign Good in extreme Evil , i. e. sinful Pleasures . They were encouraged to work all uncleanness with gr●ediness , not only upon the account of present Impunity , for their Laws left almost all Vices indifferent but what disturbed the tranqu●llity of the State , and not only by the multitude of Examples , so that Vices by their commonness had lost their names , and were stiled Vertues , nay 't was a Crime to appear innocent among the guilty , but principally because they thought themselves secure as to a future state : For either they wholly disbelieved it , and 't is congruous that those who think to die like Beasts , should live like Beasts ; or els by attributing to their Deities those Passions and Vices that so powerfully reigned in themselves , they were strongly perswaded no Punishment would be inflicted . For how could the gods made them Sacrifices to their Justice , who were companions with them in their Crimes ? Or revenge the imitation of their own actions ? This was to cast down the banks , and to let the torrent of corrupt Nature break forth in all its fury . As St. Austin observes of Homer , the father of Poetical ●●ctions , that representing the Murders , Thefts and Adulteries of their gods , he made those Sins divine Properties , and effectually commended them to the Heathens : Quisquis ●a feciss●t , non homines perditos sed coelestes Deos videbatur imitatus . And he gives an instance of this from a Comedy of Terence , Where a vicious young Man is introduced , reporting how he animated himself to satisfie his brutish lust , as having no less a Deity than Jupiter for his Master and Model . In short , the Theology of the Pagans inflam'd them to the bold commission of every pleasant Sin. The History of their gods was so intersperst with the most infamous Impurities , that at the first reading , Verterunt pupillas Virgines in Meretrices , They lost the Virginity of their Eyes , then of their Souls , and then of their Bodies . Now the Gospel is a holy Discipline that forbids all excesses , that enjoins universal Purity and Chastity ; So that when it was first preach'd to the Heathens , they thought it impossible to be obeyed , unless Men were Angels without Bodies , or Statues without Souls . I shall adde further , That the aversion of the Heathens from Christianity was much strengthened by those who were in Veneration among them , and vehemently opposed it . And they were the Philosophers greatly esteem'd for Wisdome , their Priests that had dominion over their Consciences , and their Princes that had power over their states and lives . 1. Philosophers vehemently opposed the receiving of the Gospel . At the first view it may be just matter of wonder that they should be enemies to it , whether we consider the objects of Faith , or the rules of Life laid down in it . The objects of Faith were new and noble , of infinite beauty and profit , and most worthy of a rational Contemplation to be exercised upon : Now that the Philosophers who were so diligent to improve their minds who receiv'd with complacency truths of a lower descent , and of infinitely less importance , should reject Evangelical Truths , sublime in their Nature , saving in their Efficacy , and reveal'd from Heaven , what account can be given of it ? Tertullian reproaches them with reason , That the Christian Faith was the only thing , which Curiosity did not tempt them to search into . Hic solum curiositas humana torpescit . Besides , whereas the Gospel is a plain and perfect Institution for the government of Life , wholly conversant about the Souls of men , and assures a Blessedness infinitely more excellent than was ever thought of by them , it might have been expected that those who in regard of Morality seem'd most to approach to it , and whose profest design was to search after Happiness , should have readily entertain'd , and used their best endeavours to have drawn others to embrace it . But if we consider things aright , our wonder will vanish : for their Knowledg and Morality which in themselves were Preparatives , yet accidentally hindered their submission to the Gospel , and caused the most potent prejudices against it , and that upon a double account . First , Of Pride . Secondly , Of Satisfaction in their own way . 1. Pride was their Universal Disease , they had a liberal esteem of themselves , as raised above the common rank of Men. And because Philosophy had instructed them in some truths , they believed the false as well as the true , and concluded all things impossible that did not concur with their old tenets : they admitted no higher Principle than natural Reason , and utterly rejected Divine Revelation : which was as unreasonable as if one that never saw but the light of a Candle , should contend there was no other light in the World. Now a Person that doth not believe Divine Revelation , is wholy unqualified to judge of supernatural Mysteries . For till the Authority of the Revealer is submitted to , he cannot truly consider their Cause and their End. Besides , they lookt on it as a reproach that any secret should be revealed to others and not to them . It seem'd to darken their Glory that any School should be more knowing than theirs . Therefore they chose to be instructors of Error , rather than Disciples to the Truth . Add further , they thought their honour concern'd to defend the Principles they had once espoused . From hence a rose the great contestations between themselves , accompanied with Invectives and Satyrs , being very jealous for their Opinions , and passionate for the interest of their Sects . Now the Gospel was in some things contrary to all of them , so that being toucht in their tenderest part , no wonder they were so violent against it . Our Saviour asks the Jews , how can ye believe , which receive honour one from another , and seek not the Honour which comes from God only ? He propounds it as an impossible thing . The Gospel would strip them of all their pretended excellencies ; and commanded as its first Article , they should humbly resign their understandings to Divine Revelation ; this they lookt on as a submission unworthy their refined strong Spirits . 2. They had satisfaction in their own imperfect Vertues . Because they did some things to recover the Humane Nature from its degenerate state , they were more confirmed in their Infidelity , than the grossest Idolaters and the most vicious Persons . For the more probable Arguments they had to obtain happiness in their own way , the more obstinately they refused any other . They thought there was no need of a Saviour to intercede for them , or of the Spirit of Grace to assist them , but they had self-Sufficiency for the acquiring of Felicity . Like foolish Chymists that have melted away a great part of their Estates in vain , yet in expectation of the great Elixir , create in their fancies treasures of Gold , and inrich themselves . So the Philosophers who wasted their time and Spirits in searching after Happiness to little purpose , although the best of their Principles and the height of their Vertue were insufficient to support them under any pressing Affliction , yet they had vain hopes of obtaining perfect Tranquillity and Content by them . Now the Gospel commanding an intire renounceing of our selves , to embrace the sole Goodness and Will of God , it was hard for those who were so full of pride and vanity , to relish a Doctrine so contrary to them . In truth , whatever the Philosophers pretended concerning the incredibility that the Son of God should suffer death , yet it was not so much the Cross to which Christ was nailed by his Enemies , that made them reject the Gospel , as the other Cross to which Jesus would fasten them ; i. e. the strict and holy Discipline to which he commands them to submit . A Discipline that condemns the vanity and glory of their Wisdom & Vertue , that mortifies sensual pleasures , which many of the Philosophers indulged themselves in , notwithstanding all their discourses of the purgative and illuminative life . And that this was the real cause of their rejecting Christ crucified , is evident ; for they knew , it was not unusual , for Persons of extraordinary Wisdom and Vertue , to suffer in the World. Their presents and example upbraids the Vitious , and Wounds their Spirits : as a great light sore and distempered eyes . And some of them acknowledged the Wisdome of Providence ; in permitting this for an excellent end , that Vertue , tried by the fire , might be the more resplendent . Socrates himself so admir'd by them , was so disguised by the malice of his enemies , that he was condemned to die by Poison : Yet this was so far from obscuring his Reputation , that his suffering Death was esteem'd the most noble effect of his courage , and the most excellent Proof of his Vertue . Why then should they make a contrary judgment of our Redeemers Sufferings ; whos 's Innocenee was perfect , and whose Patience was so Holy and Divine ; that in the midst of His torments he Prayed for his Murderers ? No reason can be justly alledged ; but some darling lust spiritual or fleshly which they were resolved to cherish . The light that comes from above illuminates the humble , and dazles the proud . The presumption of their own knowledg , was the cause of their Prodigious stupidity . Simple ignorance is not so dangerous as errour , which hath a false light that deceives and leads to precipies . We find therefore that none were fiercer enemies to the Gospel then the Philosophers . The sacred story tells us , that when the Apostle Preacht at Athens , that was as much the seat of Superstition as of Sciences , the Epcureans and Stoicks though most opposite in their Principles , yet conspir'd to encounter him ; they entertained him with scorn , what will this Babler say ? and his success was but small there . He that fisht with a net in other places , and brought great numbers to Baptism , there did only with an angle , and caught but one or two Souls . And in the progress of the Gospel they persisted in their opposition . The most grave and vertuous among them censur'd the Martyrs as fool-hardy in their generous Sufferings for the Name of Jesus Christ. Antoninus accused the Christians of obstinacy in their readiness to endure Torments . Arrianus represents their Courage as proceeding from a customary contempt of Death , which he opposes to Judgment and Reason . Crescens the Stoick was the Persecutor of Justin Martyr . In all Ages the Gospel felt the sharp points of their malicious Wits . They despised it as an ill-contrived Fable , as the entertainment of small Understandings , And Faith , as the presidium of the weak and illiterate , who were incapable of consideration . Now when those who were in highest reputation for their Morality and Learning , discountenanced Christianity , it was a strong Argument to move the vulgar Heathens to judg of it as a meer delusion . In our Saviours time 't was urged as a sufficient reason against the receiving of Him as sent from God , Because none of the Pharisees , the most learned , and most likely to understand the Prophecies concerning the Messiah , believed on him . 2. The Heathen Priests vehemently obstructed the reception of the Gospel ; for their Interest was specially concern'd upon the account of their reputation and gain . With great Art they had kept the People in Ignorance for a long time : They perswaded them that their Idolatrous Ceremonies made the gods favourable , and were the supreme Causes of their Prosperity . From this Fountain all Superstition was deriv'd . Now if the Doctrine of Christ ( that strictly forbids the Worship of Idols ) were received , who would attend to their old Lies ? Who would purchase their deceitful Promises ? Who would maintain them with prodigal Donatives ? Who would esteem them divine Men ? They must lose their honour and support , and for their Fables be the scorn of the Multitude . 'T is no wonder then that their Passions should be edged , and their Endeavours furious in opposing the Tru●h . And since the People had a reverend regard for their Office , they readily joyned with them in their opposition . 3. Princes who were ador'd by the People , thought themselves obliged to prevent the introduction of a new Religion , lest their Empire should be in hazard , or the Majesty and Greatness of it lessen'd . For Religion being the true Foundation of publick Peace , every change in it is suspected as dangerous , and likely to bring some eminent alteration in the State. St. Paul was accused for teaching Customs , which were not lawful for them to observe being Romans . And in after-times Christians were condemn'd as seditious and mutinous , and their Assembly as riotous & unlawful . And 't is observable that there never was a less favourable constitution of time , than when the Gospel was first preacht . For Tiberius was extreamly cruel , and extreamly jealous of all novelty that might disturb his repose . And Nero the bloodiest Tyrant that ever sat on the Roman Throne , endeavour'd to strangle Christianity in the Cradle . Besides , the Doctrine of Christ , was not only new and strange , but severe ; for it gives no dispensation for Persons of the highest rank from universal duty . 'T is the Law of God , to whom all are equally subject , and must be equally obedient . It gives rules without exception , to the Court , as well as the Cottage ; to those cloth'd in Purple and those in Sack-cloth : it condemns the greatest for Delinquents , and guilty of Eternal Death , if they do not abandon those pleasures to which corrupt Nature and many strong Temptations violently incline them . Now the Heathen Princes who were prosperous and vicious , could not relish a Doctrine that retrencht their exorbitant desires , & strictly forbade their unconfin'd enjoyment of sensual delights , which they esteem'd the Prerogative annext to their supream dignity . From what hath been discours'd ▪ we may judge how great resistance the Gospel met with in its first publication . For all things that can make an enterpr●se impossible , were united together against it . Wisdom and Power , the pleasures of Sin and zeal for Religion , the understandings and wills of Men , the Learned and Ignorant , Magistrates and People , Men and Devils , joyn'd to suppress it . Hell was in a Commotion , and the Prince of Darkness in Arms , not to suffer the Crowns of so many Kingdoms to fall from his Head , which for so many ages he had kept : He was enrag'd to lose the Homage and service , especially of the more knowing Nations , as the Graecians and Romans ; who , by how much the more capable of truth , with so much the more art to the dishonour of God , for a long time had been kept under his Deceit . 2. If we consider the means by which the Gospel was conveyed , it will be more evident that Omnipotence alone made it succesful . When Christ came from Heaven to convert the World , it had been according to the Law of reason more suitable to his purpose , to have been born at Rome the seat of the Empire , wherein the confluence of all Nations met , than in an obscure corner . So when the Apostles were first sent forth to propagate the Gospel , humane prudence would judge , that they should have been assisted either with Authority and Power , or with Learning and eloquence , to compel , or perswade to a submission to it . But if there had been any proportion between the quality of the instruments , and the effects produced , the Gospel had been esteem'd a Doctrine purely Humane . The immediate Agents had been intituled to all the honour by the suffrage of the senses ; and their proper sufficiency would have obscur'd the Vertue of Christ that wrought in them . Therefore God chose the weak things of the World , to confound the mighty ; and base things of the World , and things which are despised hath God chosen : Yea and things that are not , to bring to nought things that are , that his Glorious Power may be fully manifested . The persons employed were a few fishermen , with a Publican and a Tent-maker , without Authority and Power to force Men to obedience , and without the charms of Eloquence to insinuate the belief of the Doctrines they deliver'd . 1. They were without Authority and Power . Other Religions were established in several Nations , by persons of the greatest Eminency and credit among them . That of the Persians by Zoroastres , that of the Egyptians by Hermes , that of the Grecians by Orpheus , that of the Romans by Numa , all Kings or of great Reputation for their Wisdom and Vertue ; and they were received without contradiction . For being correspondent to the corrupt inclinations of Men , it was not strange that the Princes had either capacity to invent them , or power to plant them . And in later times Mahomet opened a way for his Religion by his sword , and advanced it by his Conquest . Now 't is no wonder that a Religion so pleasing to the lower appetites that gives licence to all corrupt affections in the present Life , and promises a sensual Paradise suitable to beasts in the future , should be embrac'd by those who were subject to his arms . But the Apostles were meanly born and educated , without credit and reputation , destitute of all humane strength , and had only a Crucified Person for their leader . Christianity was exposed naked in the day of its birth , without any shelter from secular Powers . 2. They had not the advantage of Art and Eloquence to commend their Religion . There is a kind of charm in Rhetorick that makes things appear otherwise than they are : the best cause it ruins , the worst it confirms . Truth , though in its self invincible , yet by it seems to be overcome ; and Errour obtains a false triumph . We have a visible proof of this in the Writings of Celsus , Symmachus , Caecilius and others for Paganism against Christianity . What a vast difference is there between the lyes and filthiness of the one , and the Truth and Sanctity of the other ? Yet with what admirable address did they manage that Infamous Subject ? Although it seem'd incapable of any defence , yet they gave such colours to it , by the beauty of their expressions , and their apparent reasons , that it seem'd plausible ; and Christianity notwithstanding its brightness and purity was made odious to the people . But the Apostles were most of them wholly unlearned . St. Paul himself acknowledges that he was weak in presence , and his Speech was not with the enticing words of Mans Wisdome . A crucified Christ was all their Rhetorick . Now these impotent despicable Persons , were imployed to subdue the World to the Cross of Christ ; and in that season , when the Roman Empire was at its height , when the most rigorous Severities were used against all Innovations , when Philosophy and Eloquence were in their flower and Vigour , so that Truth unless adorn'd with the dress and artifice of falshood was despis'd , and a Message from God himself , unless eloquently convey'd , had no force to perswade . Therefore the Apostles debased themselves in the sense of their own weakness , We have this treasure in earthen vessels , That the excellency of the power may be of God , & not of us . 'T was from distrust of themselves , their true confidence in God proceeded . They were onely so far powerful as he enabled them : like in●●ruments in which there is not Vertue sufficient for the carving of a Statute , if they do not receive it imprest from the Artificer that uses them . Briefly , as God the Author of Wonders uses that which is weak in Nature , to conquer the most rebellious parts of it : He makes the weak sand a more powerful bridle to the impetuous Element of Waters , than the strongest banks rais'd by the industry of Men , and compos'd of the most solid materials : so he was pleased by a few artless impotent persons to confound the wisdom and overcome the power of the World. 3. The great sudden and lasting Change that was made in the World by the Preaching of the Gospel , is a certain Argument of the Divine Power that animated those mean appearances , and that no instrument is weak in Gods hands . 1. The greatness of the Change is such , that it was only possible to Divine Power . 'T is a great Miracle to render sight to the Blind , but 't is more miraculous to inlighten the Dark mind , to see the truth and beauty of Supernatural Mysteries , when they are disguis'd under reproach & sad representations , and effectually to believe them ; especially when the inferiour appetite is so contrary to Faith , 'T is a prodigy to raise the Dead , but 't is more admirable to sanctify an habituated sinner . For in comparing the quality of those Miracles , that is the greatest in the performing whereof God is discover'd to be the absolute Lord of the greater Nature : Now the intellectual Nature is superiour to the corporeal . Besides , there is no contradiction from a Dead body against the Divine Power in raising it ; on the contrary , if any sense were remaining , it would ardently desire to be restor'd to the full enjoyment of Life : but corrupt Nature is most opposite to renewing Grace . Now these marvelous effects were produced by the Revelation of Jesus Christ to the Heathens . The glorious light of Truth scattered the thick and terrible darkness of Ignorance and errour that was so universal . The Gospel in its power and the quality of its effects , was like those words , Let there be Light , which the Eternal Word pronounced upon the confused Chaos , and infused a Soul and Life into the World. The clear knowledge of God in his Nature , and Glorious Works of Creation and Redemption , of the duty of Man , of the future state , was communicated to the meanest understandings . And in proportion to the Light of Faith , such was the measure of Piety , and Holiness . Idolatry that had Number , Antiquity , Authority of its side , was intirely abolisht . The false Deities were cast out of the Temple : and the Cross of Christ was planted in the Hearts of Men. Accordingly the Apostle tells the Thessalonians ; For they themselves shew of us , what manner of entring in we had unto you , and how ye turned to God from Idols , to serve the Living and true God , and to wait for his Son from Heaven , whom he raised from the Dead , even Jesus which delivered us from the wrath to come . Innumerable from secret Atheism & publick Gentilism were converted to acknowledg and accept of the Redeemer for their Lord. What could produce such a marvelous change in the World but an Almighty power ? How seemingly impossible was it to bring so many , who were proud in their natures , perverse in their customs , and indubitably assenting to their false Religions , from such a distance as the Worship of innumerable Deities , to adore a Crucified God ? 'T was admirable that Alexander broke the Persian Empire with an Army of Thirty Thousand : but what is there comparable in that Conquest , to the Acts of the Apostles ? How much less difficult is it for some Nations to change their Kings , than for all to change their Gods ? How far more easie is it to overcome the bodies of Men , than subdue their Souls ? Upon the most exact inquiry , there will never be found in humane nature any cause capable to produce such an effect , nor in the Records of all Ages any example like it . Add to this the excellent Reformation in the hearts and lives of Men. As their understandings , so their wills and affections the sources of action were miraculously alter'd . What the Sages of the World could not effect in a few select Persons , The Gospel hath done in great numbers , nay rais'd them above all their feigned Ideas , above the higest pitch of their Proud Philosophy . Those strong and furious passions which Natural Reason was as unable to restrain , as a threed of silk is to govern a fierce beast , the Gospel hath tamed and brought into order : It hath executed what Philosophy durst never enterprise , despairing of Success . The Gospel hath made the Wise Men of the World resign their Reason to Faith ; it hath perswaded Carnal Men to mortify the Flesh , the Ambitious to despise secular Honours , the Voluptuous to renounce their Pleasures , the Covetous to distribute their Goods to the Poor , the Injur'd and Incensed to forgive their Enemies , and all this for Love to God , an affection unknown to all other Laws and Institutions . Where-ever it came , it miraculously transform'd Pagans into Christians , which was as truly Wonderful , as for the Basilisk to part with its Poison , for a Wolfe to be chang●d into a Lamb , nay , for Dogs , ( such were the Gentiles in our Saviours Language ) to be chang'd into Angels of light and purity . An eminent instance we have of its efficacy in the Corinthians , who in their Heathen-state were guilty of the vilest enormities : But after their receiving the Gospel , the Apostle testifys , they were washed , sanctified , and Justified in the Name of the Lord Jesus , and by the Spirit of our God. Justine Martyr tells Triphon , that those who had been stain'd with all filthiness , and enslav'd by charming imperious lusts , yet becoming Christians , they were purified and freed , and delighted in those Vertues that were most contrary to their former Vices . This Alteration was so visible , that the lives of the first Christians were an Apologie for their Faith. And 't is strongly urged by Origen , Tertullian , Lactantius and others , as a convinceing proof of the Divinity of the Christian Doctrine , that it made the Professours of it Divine in their conversations . The Creation of Grace was like the Creation of Nature , when trees sprang up in an instant laden with fruits ; so in the converted , all the blessed fruits of the Spirit , Love , Joy , Peace , Long-suffering , Gentleness , Goodness , Faith , Meekness , Temperance abounded . This testimony even a Pagan Persecutor gives the common sort of Christians , that they assembled to sing Hymns to Christ , that they obliged themselves solemnly to injure no Person , to deceive none , to preserve faithfully what was committed to them , to be alwayes true . And as in obedience to the Gospel , they gave a divorce to all the sinful delights of sense ; so , which was incomparably more difficult , they embrac't those things which Nature doth most abhor : no Religion in the World ever exposed its followers to such Sufferings , nor inspir'd them with such resolution to sustain them . All other Religions were productions of the flesh , and being allyed together , if any time jealousy caused a discord between them , yet an open Persecution was unusual . But when Christianity first appear'd , they all turn'd their Hatred and Violence against it , as a foreigner of a different extraction . How many living Martyrs were Exiles for the Faith , and depriv'd of all humane consolation ? yet they esteem'd themselves more blessed in their Miseries than others in their Pleasures . How many thousands were put to Death for the honour of our Redeemer ? yet the least thing is the number , in comparison of the manner of their Sufferings . If they had suffer'd a mild Martyrdome , an easie & sudden Death , wherein the Combat and Victory had been finisht at a Blow , their Love and courage had not been so admirable : but they endur'd torments so various and terrible , that had they not been practis'd upon them by their enemies , it were incredible that ever Malice should be so ingenious to invent , or cruelty so harden'd to inflict them . If all the Furie of Hell had come forth to suggest new Tortures , they could not have devised worse . Neither was their mere suffering such Torments so astonishing , as their readiness to encounter them , and their behaviour under them . They maintained their Faith in the presence of the most formidable Princes . Some who might by favour , were afraid to escape the common Persecution , esteeming no Death precious but Martyrdom . They contended earnestly to suffer , and envied others the honourable Ignominy and happy Torments that were endur'd for their beloved Redeemer . We have an instance of their Courage in Tiburtius , who thus spake to his Judges : Bind me to Racks and Wheels , condemn me , banish me , load me with Chains , burn me , tear me , omit no kind of Torment . If you banish me , the smallest corner of the Earth shall be to me as the whole World , because I shall find my God there : If you kill me , by the same act you will give me the happy Liberty I sigh after , and deliver me from a Prison on Earth to reign in Heaven : If you condemn me to the fire , I have quencht other flames in resisting Concupiscence : Ordain what Torment you please , it shall not trouble me , since my Heart is fill'd with Love to suffer and desire it . They were thankful to those who condemned them , and regarded their Executioners with the same eye , as St. Peter did the Angel , that brake off his Fetters , to restore him to Freedom . They chearfully received them , as those who brought the keys of Paradise in the same hands wherewith they brought their Swords . They enter'd into the Fire with joy , and were not only patient but triumphant in their Sufferings , as if they had been glorified in their Souls , and impassible to the Sufferings of their Bodies . I have seen , saith Eusebius , the Executioners tired with tormenting them , lie down panting and breathing , and others not less fierce , but more fresh succeed in their cruel Service ; But I never saw the Martyrs weary of Sufferings , nor heard them desire a Truce , much less Deliverance from them . If the Judges were softened with their Blood , and by the force of Nature were compell'd to be compassionate , so as to offer them a release if they would but feign to deny Christ ; They were fill'd with indignation , esteeming it the worst injury , that their Persecutors expected , they would be guilty of but the shadow of Infidelity to their dear Saviour . They were ambitious of the longest and most terrible Sufferings for His sake , to be Martyrs in every member . They sang the Praises of Christ ( their Tongues being harmonious with the affections of their Hearts ) in the Flames , they preach'd Him from the Crosses , they rejoiced in him as their only Good , in the midst of devouring Beasts . Briefly , They preserved an inviolable Faith to Him , notwithstanding the most furious Batteries against them : The barbarous Enemy might tear their Hearts from their Breasts , but never Christ from their Hearts , to whom they were inseparably united by Love , stronger than the most cruel Death . Now what less then the Divine Power could support them under those Torments , which 't is almost incredible a Body made of flesh could endure ? I wil not Dispute whether it exceeds all Natural force to suffer such , from a vitious Affection of Pride , or obstinacy : but the frequency of it exceeds all Natural Possibility . 'T was not impossible for one of the Romans to hold his Right Hand unmoved over a burning Torch , to extinguish in the King their Enemy , all hopes 〈◊〉 drawing 〈◊〉 him the Secrets of his Country by the force of Torments ; but it was not Possible that many thousands such should have been in Rome . For then that single Example had not been so wonderful in all Antiquity . But the Noble Army of Martyrs who overcame in the most bloody battels , was numerous beyond account ; and compos'd of all sorts of Persons , of the aged and infirm , of tender Youths , of delicate Women , of the Honourable and obscure ; Yet in that difference of Ages , and Sexes , and States , there appear'd such an equality of Vertue , that it was Visible , the same Heavenly Spirit inspir'd them all with Courage , and by assuring them of Eternal Life , made them despise present Death . Such Heroical and frequent Constancy must be ascribed to the Breast-plate of Faith , and Love , of a Coelestial temper , wherewith the Almighty had Arm'd them . If it be said that some have died for a false Religion , so that the extraordinary assistance of Heaven was not necessary to encourage the Christian Martyrs . The Answer is clear . There is a vast difference between the number of the Sufferers , and manner of their Sufferings . 1. Some few moved by Vanity and Melancholy , or compell'd , have suffered for a false Religion , that was authorised by the Custom of their Country for many Ages . But innumerable Christians animated by the example of their Crucified King , freely sacrificed themselves for the testimony of the Gospel upon the first Revelation of it , before any humane respects gave colour to it . 2. In those who suffer'd for a false Religion were visible either Fear or Vain-glory , Stubbornness or Rage ; But the Christians in their greatest Sufferings exprest Magnanimity without Pride , Constancy without Fierceness , Patience without Stupidity , and such an admirable Compassion to their Enemies , as persuaded some of their Tormentors to be companions with them in Martyrdom . 2. The suddainness and universality of the change effected by the Gospel , is a signal Evidence of the Divine Power that attended it . The Apostle declares the admirable progress of it in all the world , during his time . In a few years with incredible swiftness it past through Judea , Samaria , Syria , Greece , and all the parts of the known habitable World. Tacitus acknowledges that in the eleventh year of Nero , great numbers of Christians were at Rome , at a great distance from the place where the Gospel was first preach'd . It appears from the Writings of the Primitive Christians , that in the Second Century after the Death of Christ , the Roman Empire was fill'd with Christian Churches . The World was peopled with a new Generation . Now what Secret Power produced that suddain and universal Change ? How came it to pass that the Gospel , contrary to the order of new Things , should be so readily receiv'd , and in those places where the most insuperable obstacles oppos'd it ? In Corinth the Seat of Luxury and Voluptuousness ; in Ephesus where Idolatry had its Throne ; in Rome it self where Honours , Riches , Pleasures were ador'd . Moses with all his great Miracles never conquer'd one Nation to the true God. The Pharisees compast Sea and Land to make a Proselyte : But the Gospel in a little time converted many Nations from their Opinions and Manners wherein they had been instructed and educated , to those that were not only different but contrary . The wonder in Esay was exceeded , That a Nation was born in a day . For the World was renewed as it were in a moment . Such a quickening universal Efficacy was join'd with the Preaching of the Gospel , that the Power of God was ●ver more visibly manifested in any work . Therefore the Apostle mentions it as one part of the great Mystery of Godliness , that Christ was believed o● in the World. There is nothing but Supernatural , as in the birth , so in the progress of Christianity . 3. The lasting Change made by the Gospel is the Effect of Infinite Power . Philosophy though maintain'd by the successive force of the greatest Wits , yet declin'd and came to nothing . But Christianity attended only by its own Authority , establisht its Dominion , and rais'd an Eternal Empire of Truth and Holiness in the World. The Reason of Man cannot inspire into its Productions a Principle of Life , only that Power which conveys to Man an immortal Soul , can derive to its Institutions a Spirit to Animate and preserve them . And this Victorious Permanent Efficacy of the Gospel is more admirable , in regard it prevail'd without the assistance , and against the opposition of all . The more it was opprest the more it prosper'd . It gain'd credit and Disciples by Contradiction and Persecution ; it was multiplied by the Deaths of its followers . The Cloud of Witnesses dissolving in a shower of Blood , made the Church Fruitful . Although some Persecutors have boasted of their utter abolishing the Christian Name in all parts of the Empire ; yet those inscriptions are the Proud Monuments of their Vanity , not Victory . Tyrants are perisht , but Truth remains for ever . By which 't is evident , that as the Gospel had a higher Principle than what is from below , so it was assisted with more than Humane Power . To sum up in short what hath been amplified ; how Gloriously was the Arm of the Lord revealed in raising the World that for four thousand years lay in Wickednesse ? What less than a Divine Power could soften such an obstinate hardnesse as long custome in Sin brings ? What could pluck up errours that had taken such deep root in the Spirits of Men , and were Naturaliz'd to them , and plant a Discipline so austere and thorny to sense ? Who but the Almighty could cast out the Devil from his Empire , and withdraw his Subjects that were captivated by the terrour of Laws , and by the delights of the flesh ? What invisible Power made innumerable of the tender sex who were not by temper couragious , nor by obstinacy inflexible , nay , who were so fearful that they could not see a drawn sword without affrightment , yet so resolute , as to despise all the instruments of Cruelty ? What is more astonishing than to see a flock of sheep encounter and overcome an Army of Lyons ? This was the Lords doing , and ought to be marvelous in our Eyes . Briefly , the making a Crucified Person to Reign in the midst of his Enemies , and to give Laws to the whole Earth , is a Victory worthy the Lord of Hosts . The Conversion of the World to Christianity was the effect of infinite Mercy , and equal Power . Lastly , The Divine Power shall be Gloriously manifested in the compleat Salvation of the Church at the end of the World. Jesus Christ as Mediatour is invested with Sovereign Power in Heaven and Earth : and in that quality he shall exercise it , till our Salvation is finisht . For he must reign till he hath put all Enemies under his feet . But we see not yet all things put under him . Although those Persons and things that never degenerated from their Original , are intirely subject to him ; the Angels obey his Will , Universal Nature is Govern'd by his Providence ; The Heavens , the Earth , the Waters , and all things produc'● from them , never resist the Direction of his hand ; yet there are others that fell from their Integrity , and some things consequent to Mans Rebellion , which either oppose the Power of Christ , or are not yet actually subdued : and they are the Enemies of our Salvation , Satan , Sin , and Death . Now the perfect Freedom of the Church from all these , will be the last Glorious Act of Christs Regal Office. And 't is observeable , the Day of Judgment is call'd the Day of Redemption , with respect to the final accomplishment of our Felicity , that was purchas'd by the infinite Price of his Sufferings . The day of Christs Death was the Day of Redemption , as to our Right and Title ; for then our Ransom was fully paid , and 't is by the Immortal efficacy of his Blood that we partake of the Glorious Liberty of the Sons of God : but the Actual enjoyment of it shall be at the last day . Therefore the perfection of all our Spiritual Priviledges is refer'd to that time , when Death our L●st Enemy shall be overcome . The Apostle saith , and not only they but our selves also , which have the first Fruits of the Spirit , even we our selves , groan within our selves , waiting for the Adoption ; to wit , the Redemption of our Bodies . During the present Life , we are taken into Gods Family , in the quality of his Children ; but the most Solemn Act of our Adoption shall be at the last Day . In this there is a similitude between Christ and his Members : for although he was the Son of God by his marvelous Conception , and own'd by him while he perform'd his Ministry upon the Earth ; yet all the Testimonies of Gods Favour to him , were not comparable to the Declaration of it , in raising him from the Grave : Then in the face of Heaven and Earth , He said , Thou art my Son , this Day have I begotten thee . So in this Life God acknowledges and treats us as his Children , he cloaths us with the Righteousness of his Son , feeds us with his Word , defends us from our Spiritual Enemies ; but the most Publick Declaration of his favour shall be in the next Life , when all the Children of the Resurrection shall be born in a Day . Add further ; although the Souls of Believers immediately upon their Separation are receiv'd into Heaven , and during the sleep of Death enjoy admirable Visions of Glory , yet their Blessedness is imperfect , in comparison of that excellent degree which shall be enjoyed at the Resurrection . As the Roman Generals after a compleat Conquest , first enter'd the City privately , and after having obtain'd License of the Senate , made their Triumphant entry with all the magnificence & splendour becoming the Greatness of their Victories : So after a Faithful Christian hath fought the good fight , and is come off , more than a Conquerour , he enters privately into the Coelestial City , but when the body is rais'd to Immortality , he shall then in the company and with the acclamations of the Holy Angels , have a Glorious entry into it . I will briefly consider why the Bodies of the Saints shall be rais'd , and how the Divine Power will be manifested in that last Act. 1. The General reason is from Gods Justice . As the Oeconomy of Divine Providence requires , there must be a Future State , when God shall sit upon a judicial Throne to weigh the Actions of all Men , and render to every one according to their quality ; so 't is as necessary that the Person be Judged , and not one Part alone . The Law Commands the entire Man compos'd of his Essential Parts the Soul and Body : And 't is obeyed or violated by both of them . Although the Guilt or Moral Goodness of Actions is chiefly Attributed to the Soul , because 't is the Principle of them , yet the Actions are imputed to the whole Man. The Soul is the Guide , the Body the Instrument : 't is reasonable therefore that both should receive their recompence . We see the Example of this in Humane Justice , which is a copy of the Divine . The whole Man is punisht or rewarded . The Soul is punisht with Disgrace and Infamy , the Body with Pains : the Soul is rewarded with Esteem and Honour , the Body with External marks of Dignity . Thus the Divine Justice will render to every one according to things done in the Body , whether Good or Evill . 2. The special reason of the Saints Resurrection is their Union with Christ : for he is not only our Redeemer and Prince , but our second Adam , the same in Grace as the first was in Nature . Now as from the first the Soul was destroyed by Sin , and the Body by Death , so the second restores them both to their Primitive state ; the one by Grace , the other by a Glorious Resurrection . Accordingly the Apostle saith , that by Man came Death , and by Man came the Resurrection from the Dead . Christ removed the Moral and Natural impossibility of our Glorious Resurrection : the Moral , by the infinite merit of his Death , whereby Divine Justice is satisfied , that otherwise would not permit the Guilty to be restor'd to Eternal Life : and the Natural , by his rising from the Grave to a Glorious Imortality . For his Infinite Power can do the same in all Believers . 'T is observable , the Apostle infers the Resurrection of Believers from that of Christ , not only as the Cause , but the Original Example . For the Members must be conform'd to the Head , the Children to their Father , the younger to the elder Brother . Therefore he is call'd , the first-fruits of them that sleep : and the first begotten of the Dead . In Christ's Resurrection ours is so fully assur'd , that the event is infallible . Now no less than Infinite Power is requisite to raise the Bodies of the Saints from the dust , and to transform them into the similitude of Christs . 1. To raise them . Nothing is more astonishing to Nature than that the Bodies which after so many Ages in the perpetual circulation of the Elements have past into a thousand different Forms , one part of them being resolved into Water , another evaporated into Air , another turn'd into Dust , should be restor'd to their first State. What Wisdom is requisite to separate the Parts so mixt and confounded ? what Power to recompose them ? what Vertue to reinspire them with new Life ? It may seem more difficult than to revive a Dead Body whose Organs and matter is not chang'd , of which we have Examples in the Scripture . When the Spirit of the Lord plac't Ezekiel in the midst of a Valley cover'd with bones , and caused him to consider attentively their Number which was very great , and their extream dryness , he askt him , whether these bones could live ? upon which as one divided and ballanc't between the seeming Impossibility of the thing in it self , and the consideration of the Divine Power to which nothing is impossible , he answered , Lord thou knowest . Upon this God commanded him , to Prophesie upon those bones , and speak to them , as if they had been endued with Sense and Understanding . O ye dry Bones , hear the Word of the Lord : Thus saith the Lord God unto these Bones , Behold I will cause breath to enter into you , and ye shall live . And I will lay sinews upon you , and will bring in flesh upon you , and cover you with skin , and put Breath in you , and ye shall live , and ye shall know that I am the Lord. And immediately there was a general commotion among them , they joyn'd together , the sinews and flesh came upon them , and the skin cover'd them . And upon a second Prophesy they were all inspir'd with the Breath of Life , and stood up an exceeding great Army . Now whether this was really represented to his outward senses , or only by the efficacy of the Spirit to his imagination , no doubt so strange a Spectacle vehemently affected him ; as with Joy in hope of the miraculous Restoration of Israel , which that Vision foretold , so with admiration of the Divine Power . But when the Trumpet of the Arch-Angel shall sound the Universal Jubilee , and call forth the Dead from all their Receptacles , when the Elements as Faithful Depositaries shall effectively restore what was committed to them , How Admirable will the Power of God appear ? 2. No less than Infinite Power is able to change the raised Bodies into the likenesse of Christs . The Apostle speaks with an exaggeration of it : For our Conversation is in Heaven , from whence also we look for the Saviour the Lord Jesus , Christ , who shall change our Vile Bodies , that it may be fashioned like unto his Glorious Body , according to the working whereby he is able to subdue all things to himself . This resemblance will be only in the Person of Believers . All Men shall rise to be judged , but not all to be transform'd . There is a Resurrection to Death as well as to Life . Unhappy Resurrection ! Which only serves to make the Body the Food of Eternal Death . But the Saints who endeavoured to be like to Christ in purity , shall then have a perfect conformity to him in Glory and Immortality . How Glorious the Body of Christ is , we may conjecture in part by what the Apostle relates to Agrippa : At mid-day , O King , I saw in the way a light from Heaven above the brightness of the Sun shining round about me ; Which was no other but the Light of the Face of Christ that struck him with Blindnesse . One Ray of this reflecting upon the first Martyr Saint Stephen in his Sufferings , gave an Angelical Glory to his countenance . And Saint John tells us , when he appears we shall be like him . He alludes to the rising of the Sun , but with this difference : when the Sun appears in the Morning , the Stars are made invisible ; but the Bodies of the Saints shall be cloathed with a Sun-like lustre , and shine in the midst of Christs Glory . Omnipotency alone that Subdues all things , can raise and refine them from their Dross unto such an admirable Brightness . The Angels will be surpris'd with wonder to see Millions of Stars spring out of the Dust. The Lord Jesus Christ will be admir'd in all them that Believe . 2. Their Bodies shall be raised to a Glorious Immortality . In this the General Resurrection is Different from that which was Particular , as of Lazarus : by the one Death was overcome and put to flight , only for some time : for his second life was no more exempt from Death , than his first : But by the other , Death shall be swallowed in Victory , and lose its force for ever . Then shall our true Joshua be magnified in the sight of the whole World , and the Glorious number of Saints shall cast their Crowns at his Feet , and sing the Triumphant Song , Thou hast Redeem'd us to God by thy Blood , and rescued us by thy Power from all our Enemies , and art worthy of Honour and Glory and Blessing for ever . CHAP. XXII . The extraordinary working of the Divine Power is a convincing proof of the Verity of the Christian Religion . The internal Excellencies of it are clear marks of its Divinity , to the purified Mind . The external Operations of God's power were requisite to convince men in their corrupt state , that the Doctrine the Gospel came from God. The miraculous owning of Christ by the whole Divinity from Heaven . The Resurrection of Christ the most important Article of of the Gospel , and the demonstration of all the rest . How valuable the Testimony of the Apostles is concerning it . That 't was impossible they should deceive , or be deceived . The quality of the Witnesses considered . There cannot be the least reasonable suspicion of them . 'T is utterly incredible that any humane temporal respects mov'd them to feign the Resurrection of Christ. The nature of the Testimony considered . It was of a matter of fact , and verified to all their Senses . The Uniformity of it secures us there was no corruption in the Witnesses , and that it was no illusion . They seal'd the truth of it with their Blood. The Miracles the Apostles did in the Name of Christ ▪ a strong demonstration that he was rais'd to a glorious life . That Power was continued in the Church for a time . The Conclusion , how reasonable it is to give an entire Assent to the truth of Christianity . 'T is desperate Infidelity not to believe it ; and the highest Madness to pretend to believe it , and to live in disobedience to it . 1 FRom what hath been discours'd concerning the extraordinary working of the Divine Power , we have a most convincing proof of the Verity of the Christian Religion . For since God hath by so many miraculous Effects , the infallible indications of His Favour to the Person of Jesus Christ , justified his Doctrine , no reasonable doubt can remain concerning it . Indeed the internal excellencies of it which are visible to the purged Eye of the Soul , are clear marks of its Divinity . The Mystery of our Redemption is made up of various parts , in the Union of which such an evident Wisdom appears , that the rational Mind , unless enslaved by prejudice , must be ravisht into a compliance . Even that which most offends Sense , the Meanness of our Saviours condition in the world , and the miseries to which He was expos'd , do so perfectly correspond with his great design to make Men holy and heavenly , that it appears to be the effect of most wise Counsel . And such a Beauty of Holiness shines in the Moral part , as clearly proves God to be its Authour . It denounces war against all Vices , and commands every Vertue . All that is excellent in humane Institutions it delivers with infinite more authority and efficacy : And what natural reason did not reach to , it fully describes in order to the Glory of God and the Happiness of Man. Now as God , the Authour of Nature , hath by Tasts , and Smells , and other sensible qualities , distinguish'd things wholsom from noxious , even to the lowest living Creatures : So He hath much more distinguish'd objects that are saving from deadly , that is , the true Religion from the false , by undoubted evidences to any who will exercise their Spiritual Senses , and sincerely desire to know and obey it . And that all the wise and holy embraced it in the face of the greatest discouragements , is an unanswerable Argument that 't is pleasing to God. For how is it possible that the Good God should suffer those to fall into mortal Errour , who from an ardent Affection to Him despis'd whatever is amiable or terrible in the world ? How is it possible He should deny the Knowledg of Himself to those to whom He gave such a pure Love to Himself ? But the humane Nature in its corrupted state is contrary both to the Doctrine of the Gospel , that propounds Supernatural Verities hard to believe , and to the commands of it , that enjoin things hard to do : For this reason 't was necessary that God by some external Operations , the undeniable effects of His Power , should discover to the World his approbation of it . Now that Christ is the Son of God , and Redeemer of the World , was miraculously declared from Heaven by the whole Divinity , There are Three that bear Record in Heaven , the Father , and the Word , and the Holy Ghost , and these three are One. The Father testified by a Voice as loud as Thunder at his Baptism , and Transfiguration , Thou art my beloved Son , in whom I am well pleased . The Son by his glorious appariton to Paul , when He struck him to the earth with these words , Why persecutest thou me ? The Light was so radiant , the Voice so strong , the impression it made so deep and sensible , that he knew it came from God. And He manifested Himself to St. John with that brightness , That he fell at his feet as dead , till in compassion He reviv'd him , and said , I am He that liveth and was dead , and behold I am alive for evermore . And the Holy Spirit by his miraculous descent in the shape of a Dove upon Him , and in fiery Tongues upon the Apostles , gave a visible testimony that Jesus Christ was sent from God to save the World. I will particularly consider one Effect of the Divine Power , the Resurrection of Christ , this being the most important Article of the Gospel , and the demonstration of all the rest . For 't is not conceivable that God would by his Almighty Power have rais'd Him from the Grave to a glorious Life , ( and it is impossible He should be otherwise ) if He had taken the Name of the Son of God in vain , and arrogated to himself Divine Honour , and only pretended that he was sent from Him. By the Resurrection He was declar'd to be the Son of God with Power . For that being the proof of his Mission , justifies the truth of his Doctrine , and particularly of the quality of God's Son , which He alwaies attributed to Himself . Now if Infidelity object , that we who live in the present Age have no sensible testimony that Christ is risen , and what assurance is there , that the Apostles who reported it were not Deceivers or deceived ? In Answer to this , I will briefly 〈◊〉 how valuable the Testimony of the Apostles is , and worthy of all acceptation ; and that 't was equally impossible they should be deceived , or intend to deceive . His Death is attested by his Enemies . 〈◊〉 a Pagan relates that He Suffered under Pontius Pilate . And the Jews to this day 〈◊〉 so unhappy as to boast of their being the causes of his Crucifixion , and call him by a name that is the mark of his Punishment . But his Resurrection they peremptorily deny . Now the Apostles being sent to convert the World , were to ●ay this down as the foundation of their Preaching , that Jesus Christ was rais'd from the dead , that all might yield Faith and Obedience to Him. This was then special charge , as St. Peter declares , Wherefore of th●se men which have companied with us , all the time that the Lord Jesus went in and out among us , beginning from the Baptism of John , unto the same day that He was taken up from us , must be one ordained to be a witness of his Resurrection . They were to testifie concerning His Doctrine and Life , His Miracles and Sufferings , but principally His Resurrection . For this reason St. Paul , who was extraordinarily admitted into their Order , had a miraculous Sight of Christ from Heaven ( Last of all He was seen of me ) to testifie it to the World. Now for our full conviction , 't is necessary to consider the quality of the Witnesses , and the nature of their Testimony . 1. The Witnesses were such of whom there cannot be the least reasonable Suspicion . In Civil Causes of the greatest moment , the Testimony of the Honourable and the Rich are accounted valuable , because they are not easily corrupted : one of a low degree may from baseness of Spirit , through Cowardize and Fear be tempted to deny the Truth : one in a poor condition may be so dazled with the lustre of Gold , when he considers the price of Perjury , as to be induced to assert a falshood . But who is more incorruptible , the Noble that from a sense of Honour abhor a Lie , or those who by their Divine Birth and Qualities did so detest it , that they would not tell a Lie for the Glory of God ? Who is more worthy of Credit , the Rich whose Riches sometimes excites their desires after more , or those who by a generous disdain despised all things . Besides , Persons of known Integrity whom the different images of hopes and fears cannot probably encline to evil , are admitted to decide the weightiest Causes : Now the Apostles were so innocent , sober , honest and unblameable in the whole tenour of their Conversations , that their most malignant Adversaries could never fasten an accusation upon them . Indeed if their carnal Interests had been concern'd , there might have been some colourable Objections against their Testimony : But if we duely consider things , it will appear utterly incredible that any deceit could be in it . For as all the actions of reasonable Men proceed from Reason solid or apparent , so particularly Imposture and Fiction are never without some Motive and Design : For being contrary to Nature , there must ●ntervene a forreign Consideration for their contrivance . Now the universal Motives to invent Fables are Honour , Riches , or Pleasure . But none of these could possibly move the Apostles to feign the Resurrection of Christ. Not to insist on the Meanness of their Extraction and Education , who had only seen Boats and Nets , and convers'd with Lakes and Fishes , whereas Ambition usually springs up in Persons of high birth and breeding ; 't is evident that no respect to humane Praise excited them , since they attributed the Doctrine of the Gospel , that should give them reputation in the World , to the Holy Spirit , and ascribed the Glory of their miraculous Actions entirely to the Divine Power . When the People of Lystra would have given Divine Honour to St. Paul , he disclaim'd it with abhorrency : And presently after , those who would have ador'd him as a God , stoned him as a Malefactor ; he chose rather to be their Sacrifice than their Idol . Besides , how could they expect to be great or rich by declaring that One who came to such a Tragical End in the face of the world , was rais'd to Life , when the hands of the Jews were still bloody with the Wounds of their Master , and their hearts so enraged against all that honoured his Name , as to excommunicate them for execrable Persons . It had been as extravagant to have designed the acquiring of Reputation or Riches by their Preaching , as for one to throw himself into a flaming Furnace to be cool'd and refresh'd : And that Pleasure could not be their Aim is manifest : For they met with nothing but Poverty and Persecution , with Derision and Disgrace , with Hardships and all the effects of Fury , which they willingly endured rather than cease from Preaching , or deny what they had Preach'd . Their unheard of Resolution to forsake their Native Countey , and travel to all the known parts of the Earth , to convey the Doctrine of Jesus Christ , is a strong Demonstration that they believed it to be true , and of infinite moment , most worthy of all the dangers to which they voluntarily exposed themselves . Never did Ambition or Avarice , the most active Passions , cause men to be more diligent , than they were to communicate the Knowledg of our Saviour to all Nations . Now what greater assurance can we possibly receive that they were sincere in their Report . Secondly , The nature of the Testimony makes it very credible . 1. It was of a matter of Fact. If it had been some high Speculation of universal Things abstracted from Matter , and above the cognizance of the Senses , there might be some pretence to object , That the Disciples , unexercised in Sciences , were deceived by the Subtlety of ther Master : But 't is a singular Thing of which the Senses are the most faithful Informers , and competent Judges . 2. It was an ocular Testimony , which as it makes the strongest impression upon the Spectator , so upon the belief of others . Thus St. John , That which we have seen with our eyes , which we have looked on declare we unto you . And that they were not deceived we have great certainty ; For Jesus had convers'd a long time with them before his Death , and their Respect and Love to Him , and after their Compassion had deeply engraved the lineaments of his Visage in their memories , and He presented himself not many years , but three daies after his absence , so that it was impossible they should have forgot his Countenance . He appear'd to them not once or twice , but many times , and not suddenly as a flash of Lightning that presently vanisheth , but converst with them familiarly for forty daies . And 't is observable , the Apostles themselves were not easily wrought on to believe this Truth . When the Testimony of the Angels assur'd them that He was risen , yet they were suspended between Hopes and Fears . And at his first Appearance they were vehemently surpriz'd ; They saw Him die on the Cross three daies before , and their Memories were still fill'd with the frightful images of his Sufferings , so that they were ballanc'd between the present testimony of Sense , and the fresh remembrance of what they had seen . Therefore He justified the truth of his Resurrection to all their Senses . He discours'd with them , made them feel his Wounds , eat and drank with them , so that 't was impossible they should be deceived , unless willingly . Thus by the wise dispensation of God , their doubting hath confirmed our Faith. Thirdly , The Uniformity of the testimony makes it valuable upon a double account . First , As it secures us , there was no corruption in the Witnesses . Secondly , That it was no Illusion . 1. That there was no Corruption in the Witnesses . The most prudent way to discover the falsity of a testimony , is to interrogate the Witnesses severally , to see if there be any contradiction between them . But if they concur not only as to the Substance , but Circumstances , their Deposition is very credible . Now the Apostles exactly agreed in their testimony , as appears by the several Gospels , in which , although wrote in divers times and places , yet there is an admirable Harmony not only as to the Fact it self , but the least particularities . 2. The Agreement of so many proves it was no Illusion . If He had only appear'd to some persons separately , carnal Reason , which is ingenious to deceive itself , might object that it was only the effect of a distemper'd fancy , and no real object of Sence . But after He had shewn Himself to some of the Disciples apart , and that holy Company was met together , uniting the several sparks , to encourage their hopes of his Resurrection , He came to them altogether ; and for many daies conversed with them . Now who can believe that so many should be obstructed with Melancholy for so long time , so as constantly to remain under the power of a Delusion ? Besides , He afterwards appear'd to five hundred at once : Now how could such a number of different Ages , Sexes , Temperaments be at the same time struck with the same Imagination ? Add further , If a strong Imagination had deceiv'd them by Melancholy , there would have been some discoveries of that Humour in their Actions . For 't is impossible that the Mind so indisposed , should for a long time act regularly . But in the whole course of their Lives not the least extravagancy appears . Their Zeal was temper'd with Prudence , their Innocence was without Folly , their Conversation was becoming their great Office. And of this we have unquestionable Evidence : For otherwise so many Persons of excellent Wisdom had never been perswaded by them to embrace Christianity ; neither had their Enemies so furiously persecuted them : For 't is beyond belief that they had so far extinguish'd the Sentiments of Humanity , as to treat the Apostles as the most guilty Criminals , whom they knew to be distracted , and therefore worthy of Compassion rather than Hatred . But if it be objected , that it might be a Phantasm , or solid Body form'd according to the Likeness of Christ , that abus'd the Apostles , and after some time withdrew itself . The vanity of the Objection is very apparent : For such an effect could not be without the operation of a Spiritual Cause . Now the good Angels cannot be guilty of falshood , of which they had been in that representation : for He that appear'd , declar'd himself to be Jesus that suffer'd : neither would the evil use such an Artifice : The old Serpent was too wise to promote the belief of Christ's Resurrection , which is the Foundation of Christianity . An Institution most holy , that would destroy his Altars , discredit his Oracles , bring Glory to God , and Happiness to Man , to both which he is eternally opposite . By all which it appears there was no deceit in the subject nor object . 4. They seal'd it with their Blood. This last proof confirms all the other . If a person of clear fame assert a thing , which he is ready to maintain with the loss of his Life , there is no reason to doubt of the truth of his Deposition . 'T is no wonder that Philostratus , a bold Grecian , to shew his Art , painted Apollonius Tyanaeus as a Demi-god , exempted from death , and cloathed with immortality . But if he had been drawn from his Study , where he drest that Idol of Iniquity , to appear before the Magistrates , to give an account of the truth of his Relation , he certainly would have renounc'd his pretended Hero , rather than have given his Life for a Lie. Now the Apostles endur'd the most cruel Deaths to confirm the Truth of their Testimony . And what could possibly induce them to it , if they had not been certain of his Resurrection ? Could love to their dead Master animate them to suffer for the honour of his Name ? This is inconceiveable ▪ For He promis'd that He would rise the third Day , and ascend to Heaven , and make them partakers of his Glory : So that if He had lain in the rot●enness of the Grave , What charm , what stupidity was able to make them preserve so high a Ven●ration for a Deceiver ? Nothing could remain in them but the memory and indignation of his Imposture . Now if it be the dictate of natural Reason , that the concurrent Testimony of two or three credible Persons , not weaken'd by any exception , is sufficient to decide any Cause of the greatest moment , that respects Life , Honour and Estate , how much more should the attestation of the Apostles put this great Truth beyond all doubt , since they parted with their Lives , the most precious possession in this World , for it ; and which is infinitely more , if Deceivers , they would certainly be deprived of Eternal Life in the next . In short , Since the Creation never was a Testimony so clear and authentick , the Divine Providence so ordering the circumstances , that the Evidence should be above all Suspicion . Neither did it ever happen , that any thing affirm'd by so many and such worthy Persons , was ever suspected , much less found , to be false . 'T is the most unreasonable stifness not to yeeld an intire Assent to it . For there would be no secure Foundation of determining innumerable weighty Cases , if we should doubt of things reported by the most credible circumspect Persons , since we can be certified by our own Senses but of a few Objects . I shall only add , That the Apostles did many and great Miracles in the Name of Christ , which was the strongest demonstration that He was rais'd to a glorious Life . They were invested by the Spirit with the habits of various Tongues . This kind of Miracle was necessary for the universal Preaching of the Gospel : For how difficult and obstructive had it been to their Work , if they must have return'd to their Infant-state , to learn the Signification of forrein Languages , to pronounce the words in their original Sound , and the Accents proper to their Countrey ? Therefore the Holy Spirit , according to the promise of Christ , descended upon them , and became their Master , and in a moment imprest on their Memories the forms of discoursing , and on their Tongues the manner of expressing them . Where-ever the Doctrine of Jesus was preach'd , God bare them witness both with Signes and Wonders , and with divers Miracles and Gifts of the Holy Ghost , according to his own will. When St. Peter pass'd through the streets , fill'd with persons diseased and half dead , he caused an universal resurrection by touching them with his reviving shadow . They tamed Serpents , and quencht the malignity of their Poison ; they commanded Death to leave its prey , and Life to return to its mansion that was not habitable for it . And that miraculous Power continued in their Successours so long as was requisite for the conviction of the World. Justin Martyr , Irenaeus , Tertullian , Origen , Cyprian , mention divers Miracles perform'd by Christians in those times . Tertullian offers to the Emperour , to whom he addrest his admirable Apology , to compel the Devils that possest Humane Bodies to confess themselves to be evil Spirits , to constrain the Prince of darkness to enlighten his own Slaves . And Cyprian assures the Governour of Africa , that he would force the Devils to come out of the Bodies they tormented , lamenting their ejection . Now we cannot imagine they would so far discredit their Doctrine and Reputation , as to pretend to such a Power without they had it . In short , To deny the Miracles wrought by the Primitive Christians , were as great rashness , as to deny that Caesar conquer'd Pompey , or that Titus succeeded Vespasian . For we have the concurrent Testimony of the gravest and best Men , of Understanding and Conscience , who were Eye-witnesses , and which was not contradicted by those of the same Age. Briefly , There are such clear characters of the Divine Hand to render the Gospel authentick , that to deny it to be true , is to make God a liar . The Conclusion is this , We see how reasonable it is to give an entire assent to the truth of Christianity . The Nature of the Doctrine that is perfecty Divine , declares its Original . 'T is confirmed by Supernatural Testimonies . The Doctrine distinguishes the Miracles from all false wonders , the illusions of Satan , and the Miracles confirm the Doctrine . What doubt can there be after the full deposition of the Spirit in raising Christ from the Grave ; in qualifying the Apostles , who were rude and ignorant , with Knowledg , Zeal , Courage , Charity , and all Graces requisite for their great enterprise , and in converting the World by their Ministry and Miracles ? If we believe not so clear a Revelation , our Infidelity is desperate . When our Saviour was upon the Earth , the Meanness and Poverty of his appearance lessen'd their Crime , who did not acknowledg and honour him in the disguise of a Servant : Therefore they were capable of favour . Many of his bloody Persecutors were converted and saved by the Preaching of the Apostles . But since the Holy Ghost hath convinc'd the World by so strong a Light , of Sin , Righteousness and Judgment ; viz. That Jesus whom the Jews most unworthily Crucified was the Son of God , that in dying He purchased the Pardon of Sin ; since He is risen and received to Glory , That all power in Heaven and Earth is given to Him , the effect of which is most visible : For spiritual Wickednesses trembled at his Name , were expelled from their Dominions , and sent to their old Prison to suffer the Chains and Flames due to them : To refuse his Testimony , is a degree of Obstinacy not far distant from Malice of of the Devils , and puts Men without the reserves of pardoning Mercy . And 't is not a slight , superficial Belief of this great Truth that is sufficient , but that which is powerful in making us universally obedient to our Glorified Redeemer , who will distribute Crowns to all his faithful Servants . We cannot truly believe his Resurrection , without believing his Doctrine , nor believe his Doctrine without unfeigned Desires after the eternal Felicity it promises , nor desire that Felicity without a sincere compliance to his Commands in order to the obtaining it . In short , 'T is Infidelity approaching Madness , not to believe the Truth of the Gospel , but 't is Madness of an higher kind and more prodigious , to pretend to believe it , and yet to live in disobedience to its Precepts , in contempt of its Promises and Threatnings , as if it were a meer Fable . CHAP. XXII . The Honour of God's Truth with respect to the Legal Threatning , was preserv'd in the Death of Christ. The Divine Truth with respect to the Promises and Types of Christ under the Law , was justified in his Coming , and the accomplishment of our Redemption by him . Some special Predictions consider'd that respect the time of his Coming . The particular Circumstances that respect the Messiah are verified in Jesus Christ. The Consequents of the Messia's Coming , foretold by the Prophets , are all come to pass . The Types of the Law are compleated in Christ. A particular Consideration of Manna , the Rock , and the brazen Serpent , as they referr'd to him . The Paschal Lamb considered . A short Parallel between Melchisedec and Christ. The Divinity of the Gospel proved , by comparing the antient Figures with the present Truth , and Predictions with the Events . The Happiness of Christians above the Jews in the clear revelation of our Saviour to them . From the accomplishment of Prophecies concerning the first Coming of Christ , our Faith should be confirmed in the Promises of his second . THe Original Law given to Man in Paradise had a severe Penalty annext , that upon the first breach of it he should die . The end of the threatning was to preserve in him a constant reverence of the Command . After his Disobedience , the honour of the Divine Truth was concern'd as to the inflicting the punishment . For although the Supreme Lawgiver hath power over the Law to relax the Punishment as to particular persons ; yet having declar'd that according to that Rule He would proceed in judgment with Man , the Perfection of his Truth required , that Sin should be punish'd in such a manner , that his Righteousness and Holiness might eminently appear , and the reasonable Creature for ever fear to offend Him. Now the God of Truth hath by the Death of his only Son so compleatly answered the Ends of the legal Threatning , that the glory of that Attribute is broke forth like the Sun through all the Clouds that seem'd to obscure it . Mercy and Truth meet together , Righteousness and Peace kiss each other . Of this I have so largely treated before , that I shall add nothing more concerning it . There is a Secondary respect wherein the truth of God is concern'd , as to the accomplishing our Redemption by Jesus Christ , which I will briefly explicate . God having decreed the sending of his Son in the quality of Mediator to purchase our Salvation , was pleased by several Promises to declare his merciful purpose , and by various Types to shew the design of that glorious Work , before the exhibition of it . This was the effect of his Supreme Wisdom and Goodness : First , To comply with the weakness of the Church , when 't was newly separated from the World. For as a sudden strong Light overpowers the Eye that hath been long in the dark , so that full bright Revelation of the Gospel had been above the capacity of the Church when 't was first freed from a state of Ignorance : Light mixt with Shadows was proportionable to their Sight . Therefore he was pleased by several Representations and Predictions to exercise the Faith , entertain the Hope , and excite the Desires of his People before the accomplishment of our Salvation by his Son : Secondly , To render the belief of it easie and certain afterwards . Now for the honour of his Truth he was engaged to make good his word : For although pure Love and Mercy is the Original of all God's Promises to Man , yet his Truth and Fidelity are the reasons of his fulfilling them . Not that God is under the obligation of a Law , but his own righteous Nature is the inviolable Rule of his actions . Accordingly the Apostle laies it as the foundation of our Hopes ; That God who cannot lie hath promised eternal Life . The Divine Decree alone concerning our Salvation by Christ , is a sure Foundation : For God is as unchangeable in his Will as his Nature . In Him there is no variableness , nor shadow of turning . But the Promise determines the Will of God to perform it upon another account : For 't is not single Inconstancy but Falshood , not to perform what is promised , from both which He is infinitely distant . St. Paul alledges this for the reason why the Covenant of Grace is unchangeable and of everlasting Efficacy , in that the counsel of God was by his Promise and Oath confirmed , That by two immutable things , in which it was impossible for God to lye , we might have strong consolation . For the Promise gives a rightful claim to the Creature , and the fulfilling of it is the justification of God's Fidelity . In this Sense 't is said , The Law was given by Moses , but Grace and Truth came by Jesus Christ , i. e. the Grace of the Gospel is the substantial and compleat accomplishment of the Types and Promises under the Law. I will not enter into the discussion of all the Prophecies concerning the Messiah in the Old Testament , to shew how they are verified in Jesus Christ ; But briefly consider some special Predictions that concern the time of the Messiah's Coming , his Person and Offices . 1. The Prophecy of dying Jacob. The Scepter shall not depart from Judah , nor a Lawgiver from between his feet , till Shiloh come . By the Scepter and Lawgiver are meant divers Forms of Government : the first being the mark of Regal Power ▪ the other title respects those whose Power succeeded that of their Kings , in the person of Zerobabel and his Successors . Jacob prophetically declares two things ; their establishment in Judah , and their continuance till the coming of Shiloh . This Oracle doth not precisely respect the person of Judah , for he never ascended the Throne , nor possest the Empire over his Brethren ; nor solely his Posterity as a Tribe distinguisht from the rest , although it had special advantages from that time : For the Banner of Judah led the Camp in their march through the wilderness : That Tribe had the first possession of the land of Canaan ; these were the beginnings of its future Glory . And from David to the Captivity , that Tribe possest the Kingdom ; But the glory of his Scepter was lost in the person of Zedekiah : Therefore the full meaning of the Prophecy regards the People of Israel , in the relation they had to the Tribe of Judah : For that Tribe alone returned entire from the Captivity with some reliques of Levi and Benjamin , so that the Nation from that time was distinguisht by the title of the Jews in relation to it ; and the Right to dispose of the Scepter was alwaies in the Tribe of Judah : For the Levites that ruled after the Captivity received their Power from them . 'Till Shiloh come , that is , the Messiah , as the Chaldee Paraphrase , and the antient Jewish Interpreters expound ; So that the intent of the Oracle is , that after the establishment of the Supreme Power in the Family of Judah , it should not pass into the hands of Strangers but as a certain Presage , and immediate Fore-runner of of the coming of Shiloh . And this was fully accomplish't . For in the Captivity there was an interruption rather than extinction of their Government . Their Return was promised at the time they were carried Captives to Babylon . But at the coming of Christ , Judea was a Province of the Roman Empire , Herod an Edomite sate on the Throne ; and as the Tribe of Judah in general , so the Family of David in particular was in such a low state , that Joseph and Mary that were descended from him , were constrain'd to lodg in a stable at Bethlehem . And since the blessed Peace-maker hath appear'd on the Earth , the Jews have lost all Authority ; their Civil and Ecclesiastical State is utterly ruin'd , and they bear the visible marks of infamous Servitude . 2. The Second famous Prediction is by an Angel to Daniel , when he was lamenting the ruine of Jerusalem , who comforted him with an assurance that the City should be rebuilt : And further told him , That from the going forth of the Commandment to restore and to build Jerusalem , unto the Messiah the Prince , shall be seven weeks , and threescore and two Weeks the streets shall be built again , and the wall even in troublesome times . And after threescore and two weeks shall the Messiah be cut off , but not for himself , and the People of the Prince that shall come , shall destroy the City and Sanctuary , and the end thereof shall be with a flood , and to the end of the war desolations are determined . The clear intent of the Angels Message is , That within the space of seventy Prophetical Weeks ( that is four hundred and ninety years according to the Exposition of the Rabbins themselves ) after the issuing forth the order for the rebuilding Jerusalem , the Messiah should come , and be put to Death for he sins of Men which was exactly fulfil'd . 3. The time of the manifestation of the Messiah is evidently set down in the Haggai 2.6 , 7 , 8 , 9. I will shake all Nations , and the desire of all Nations shall come , and I will fill this house with Glory saith the Lord of hosts . The Silver is mine and the Gold is mine , saith the Lord of Hosts . The Glory of the latter shall be greater than that of the former , saith the Lord of Hosts , and in this place will I give peace . The Prophet to encourage the Jews in building the Temple assur'd them that it should have a surpassing Glory by the presence of the Messiah , who is call'd the Desire of all Nations , and being the Prince of Peace his coming is described by that blessed effect , and in this place will I give Peace , saith the Lord of Hosts . The second Temple was much inferiour to Solomons as in Magnificence and external Ornaments , so especially because defective in those Excellencies that were peculiar to the first . They were the Ark of the Covenant , and the appearance of Glory between the Cherubims , the fire from Heaven to consume the Sacrifices , the Urim and Thummim , and the Holy Ghost who inspir'd the Prophets . But when the Lord came to his Temple , and perform'd many of his Miracles there , this brought a Glory to it infinitely exceeding that of the former . For what comparison is there between the shadowy presence of God between the Cherubims , and his real presence in the humane Nature of Christ , in whom the fulness of the God-head dwelt bodily . How much inferiour were the Priests and Prophets to him , who came from Heaven , and had the Spirit without measure , to reveal the Counsel of God for the Salvation of the World. 2. The particular Circumstances foretold concerning the Messiah are , all verified in Jesus Christ. It was foretold that the Messiah should have a fore-runner ; to prepare his way by preaching the Doctrine of Repentance , that he should be Born of a Virgin , and of the Family of David and in the Town of Bethlehem that he shold go into Egypt , & be cal'd forth from thence by God , that his chief residence should be in Galilee the region of Zebulon and Nephthali , that he should be poor and humble , and enter into Hierusalem on the Fole of an Ass , that he should perform great miracles in restoring the Blind , the Lame , the Deaf and Dumb , that he should suffer many afflictions , Contempt , Scorn , Stripes , be Spit on , Scourg'd , betray'd by his familiar Friend , sold for a sordid Price , that he should be put to Death , that his hands and feet should be bored , and his side pierc'd , that he should dy between Thieves , that in his Passion he should taste vinegar and gall , that his garments should be divided and Lots be cast for his Coat , that he should be buried , and his Body not see corruption but rise again the third day , that he should ascend to Heaven and sit at the right hand of God , and all these Predictions are exactly fulfil'd in the Lord Christ. 3. The consequents of his Coming are foretold . 1. That the Jews should reject him because of the meanness of his appearance . They neither understood the Greatness and Majesty , nor the Abasement of the Messiah described in their Prophesies : not his Greatness , that the Son of David was his Lord , that he was before Abraham , who rejoyced to his Day : for they did not believe the Eternity of his Divine Nature , They did not understand his humiliation to Death : Therefore 't was objected by them that the Messiah remains for ever , and this Person saith he shall dy . They fancied a carnal Messiah shining with Worldly pomp , accompanied with thundring legions , to deliver them from Temporal Servitude , so that when they saw him without form and comeliness , and that no Beauty was in him to make him desireable , they hid their Faces from him , they despised and esteemed him not . Thus by their obstinate refusal of the Messiah , they really and visibly fulfil'd the Prophecies concerning him . 2. That the Levitical Ceremonies and Sacrifices should cease upon the Death of the Messiah , and the Jewish Nation be dissolved . Although the legal Service was establisht with great solemnity , yet there was alwayes a sufficient indication that it should not be perpetual . Moses who delivered the Law told them that God would raise another Prophet whom they must hear . And David compos'd a Psalm to be sung in the Temple , containing the establishment of a Priest , not according to the order of Levi but Melchisedec , who should bring in a Worship Spiritual and Divine . And we see this accomplisht , all the Ceremonies were buried in his grave & the Sacrifices for above sixteen hundred years are ceast . Besides the destruction of the Holy City and Sanctuary , the Jews are scatter'd in all parts , and in their dreadful dispersion suffer the just punishment of their Infidelity . 3. It was Prophesied that in the time of the Messiah Idols should be ruin'd , and Idolaters converted to the knowledg of the true God. That he should be a Light to the Gentiles , and to him the gathering of the People should be . And this is so visibly accomplisht in the conversion of the World to Christianity , that not one jot or title of Gods Word hath fail'd ; so that besides the Glory due to his Power and Mercy , we are obliged to honour him as the Fountain of Truth . I will now make some short reflections upon the Types of the Law to show how they are compleated in Christ. The Mosaic Dispensation was so contriv'd as to bear a resemblance of the Messiah in all its parts . The Law had a shadow of good things to come : Christ was the end of the Law : the substance of those shadows . The main design of the Epistle to the Hebrews is to shew , that in the antient Tabernacle there were models of the Heavenly things reveal'd in the Gospel . The great number of Types declares the variety of the Divine Wisdom , and the admirable fulness of Christ in whom they are verified . Three sorts were instituted . 1. Some were things without Life , whose qualities and effects shadowed forth his Vertues and Benefits . 2. Things endued with Life and Sence . 3. Reasonable Persons that either in their offices , actions , or the memorable accidents that befel them , represented the Messiah . Of the first sort I will briefly consider the Manna that miraculously fell from Heaven , the Rock that by its stream refresht the Israelites in their Journey to Canaan , and the Brasen Serpent : premising two things . 1. That in comparing them with the Truth we are to observe the design of God , and not to seek for Mysteries in every thing . As in Pictures some strokes of the Pencil are only for ornament , others for signification . Besides , when Superlative things are spoken of them exceeding their Nature , and that cannot be applied to them without a violent figure , the full and entire Truth is only found in Jesus Christ. 1. Manna was an eminent Type of him . Accordingly the Apostle declares of the Israelites , they did all eat the same Spiritual meat , not in respect of its Material but Symbolical Nature . The express Analogy between Manna and Christ , is visible in respect of its marvelous production . The Mosaical Manna was not the fruit of the Earth procur'd by humane industry , but form'd by the Divine Power , and rain'd down upon them : therefore 't is called the Corn of Heaven . This typified the celestial original of our Redeemer . He is the true bread from Heaven , given by the Father . He is call'd the gift of God eminently , being the richest and freest , without any merit or indeavour of Men to procure it . And we may observe the truth infinitely exceeded the Type ; for Manna descended only from the Clouds , therefore our Saviour tells the Jews , Moses gave ye not that bread from Heaven . But he really came from Heaven , where the great and Glorious Presence of God is manifested , and appear'd under a visible form in the World. Manna was only stil'd the Bread of Angels , to signify its excellency above common food , but the bread of God is he which cometh down from Heaven . 2. Manna was dispenst to all the Israelites equally ▪ not as the delicious fruits of the Earth that are the portion of a few , but as the light and influences of the Heavens that are common to all : and herein 't was a representation of Christ who is offer'd to all without distinction of Nations , to the Jews and Gentiles , to the Graecians and Barbarians ; and without the distinction of quality , to the Honourable and Mean , the Rich and the Poor , the Learned and Ignorant . And here we may observe the excellency of the Spiritual Manna above the Mosaical : for that ●ed but one nation , but the bread of God gives life to the World ; his infinite merit is sufficient for the Salvation of all . 3. Manna was a delicious food : the Taste of it is described to be like wafers mixt with honey that have a pure chast sweetness : this typified the Love of Christ shed abroad in the hearts of Believers . Such an exalted ravishing pleasure proceeds from it , that the Psalmist breaks forth in an extasy , Taste and see how Good the Lord is . 4. Manna was their only support in the Wilderness ; strengthning them to vanquish their Enemies , and endure the hardships to which they were incident in their passage to Canaan . In this regard 't was a lively image of Christ who is our Spiritual food , wh●e we are in the desert of the lower World , the place of our trial , exposed to dangers . By him alone we shall be finally victorious over the Enemies of our Salvation . And in this also the Truth is infinitely above the Type that prefigured it . For Manna could only preserve the Natural Life for a time . As our Saviour tells the Jews , your Fathers eat Manna in the Wilderness , and are dead . But Jesus Christ is the living bread that came down from Heaven , and hath a Supernatural Vertue , to convey a Life incomparably more noble and answerable to the quality of his Original . 'T is incorruptible as Heaven from whence He came . If any man eat of this Bread , he shall live for ever . Death is so far from extinguishing , that it advances the Spiritual Life to its perfection . 2. The Apostle testifies that the Israelites drank of that Spiritual Rock that followed them , and that Rock was Christ. That the Miracle was mysterious is evident from the circumstances related of it . When the Israelites were in great distress for water , The Lord said to Moses , I will stand before thee there upon the Rock in Horeb , and thou shalt smite the Rock , and there shall come water out of it , that the People may drink . If there had been no other design but the relieving their necessity , that might have been supplied by rain from Heaven ; or if only to give a visible effect of the Divine Power , that had been discovered in causing new Springs to rise from the Earth , or the Command of God had been sufficient to strike the Rock ; But he went to it to signifie the respect it had to himself . He was the Son of God that spake to Moses , and conducted the People : For this reason He is stiled the Angel of Gods presence , not with respect to his Nature , but Offices . I will briefly observe the parallel between the Rock and Christ. 1. A Rock is the ordinary Title of God in Scripture , to represent his unchangeable Nature , and infinite Power , whereby He upholds the World. And in a special manner it resembles the Messiah . He is called The Stone which the builders refused , that was made the head of the corner . He is the Rock upon which the Church is built , and secur'd against the violence of Hell. Now Israel was not supplied from the Clouds or the Valleys , but the Rock ; to shew that the mystical Rock , the Son of God , can only refresh the Spiritual Israel with living Water . 2. The quality of the Rock hath a proper Signification : For although it had in its Veins a rich abundance of Waters , yet to appearance nothing was more dry and hard . In this it was a Figure of the Spiritual Rock : The effects have discovered in him unfathomable depths of Righteousness , Grace and Salvation ; yet at the first view we had no hopes . For if we consider Him as God , He is infinitely Holy and Just , encompast with everlasting flames against Sin , and how can we expect any cooling streams from Him ? If we consider him as Man , he is resembled to a root out of a dry ground ; the Justice of the Divine and the infirmity of the Humane Nature did not promise any comfort to us . But what cannot infinite Love , united to infinite Power , perform ? Divine Goodness hath chang'd the Laws of Nature in our favour , and by an admirable act open'd the Rock to refresh us . 3. The Rock was struck with the Rod of Moses a Type of the Law , before it sent forth its streams : thus our Spiritual Rock was wounded for our Transgressions , bruised for our Iniquities , & then opened all his treasures to us . Being consecrated by Sufferings , he is the Author of Eternal Salvation . In this respect the Gospel propounds him for the object of saving Faith. I determined to know nothing among you but Jesus Christ and him Crucified . The Sacraments , the Seals of the New Covenant , have a special reference to his Death the Foundation of it . 4. The Miraculous Waters followed the Israelites in their Journey , without which they had perisht in the Wilderness . This represents that Indeficiency of the Grace of Christ. A Soveraign stream flows from him to satisfy all Believers . He tells us , Whosoever drinketh of the Water that I shall give him , shall never thirst ; but the Water that I shall give him , shall be in him a Well of Water springing up unto Everlasting Life . 3. The Brasen Serpent sensibly exprest the manner of his Death and the benefits derived from it . Therefore Jesus being the Minister of the Circumcision chose this Figure for the Instruction of the Jews . As Moses lifted up the Serpent in the Wilderness , even so must the Son of Man be lifted up : that whosoever beleeves in him should not perish , but have Eternal Life . The Sacred Story relates , that the Israelites by their rebellious murmuring provoked God to send Serpents among them , whose Poison was so fiery and mortal , that it brought the most Painful Death . In this affliction they addrest themselves to the Father of Mercies , who World by their Repentance , Commanded Moses to make a Serpent of Brass , and erect it on a Pole in the view of the whole Camp , that whosoever lookt on it should be healed . By this account from Scripture we may clearly understand something of greatest consequence was represented by it : For the only Wise God ordains nothing without just reason . Why must a Serpent of Brass be elevated on a Pole ? could not the Divine Power recover them without it ? Why must they look towards it ? could not a healing vertue be conveyed to their wounds but through their eyes ? All this had a direct reference to the Mystery of Christ. For the biting of the Israelites by the fiery Serpents , doth naturaly represent the effects of Sin , that torments the Conscience , and inflames the Soul with the apprehensions of Future Judgment . And the erecting a Brasen Serpent upon a Pole , that had the Figure not the Poison of those Serpents , doth in a lively manner set forth the lifting up of Jesus Christ on the Cross , who only had the similitude of sinful flesh . The looking towards the Brasen Serpent is a fit resemblance of Believing in Christ Crucified for Salvation . The Sight of the eye was the only means to derive vertue from it , and the Faith of the heart is the means by which the Sovereign efficacy of our Redeemer is conveyed . This is the will of him that sent me , saith our Saviour , that every one which seeth the Son and believeth on him , may have Eternal Life . As in the camp of Israel , whoever lookt towards the Brasen Serpent , whatever his wounds were or the weakness of his sight , had a present remedy : so how numerous and grievous soever our Sins be , how infirm our Faith , yet if we sincerely regard the Son of God suffering , he will preserve us from Death . For this end he is presented in the Gospel as crucified before the eyes of all Persons . 2. Things endued with Life and Sense prefigur'd the Messiah . [ I ] Shall particularly consider the Paschal Lamb , an illustrious Type of him . Christ our Passover was sacrificed for us . The whole scene , as it is laid down in the 12th of Exodus , shows an admirable agreement tween them . 1. A Lamb in respect of its natural innocency and meekness , that suffers without resistance , waas fit emblem of our Saviour , whose voice was not heard in the street , who did not break the Bruised Reed , nor quench the smoking Flax. He was oppressed and he was afflicted , yet he open'd not his Mouth . He is brought as a Lamb to the slaughter , and as a sheep before the shearers is dumb , so he openeth not his Mouth . 2. The Lamb was to be without Spot , to signify his absolute perfection . We are Redeemed with the precious Blood of Christ , as of a Lamb without blemish , and without Spot . 3. The Lamb was to be separated from the Flock four days : the Lord Jesus was separated from Men , and consecrated to be the Sacrifice for the World , after three or four years spent in his Ministerial office , preparing himself for that great Work. 4. The Paschal Lamb was sacrificed and substituted in the place of the first-Born . The Levitical Priesthood not being instituted at their going forth from Egypt , every Master of a Family had a right to exercise it in his own House . Our Redeemer suffer'd in our stead , to propitiate Gods Justice towards us . 5. The Blood was to be sprinkled upon the Posts of the door , that Death might not enter into their Houses . That sacred Ceremony was typical : for the sign it self had no resemblance of sparing , and certainly the Angel could distinguish between the Israelites and the Egyptians without the bloody mark of Gods Favour : but it had a final respect to Christ. We are secur'd from destruction by the blood of sprinkling . They were to eat the whole Flesh of the Lamb , to signify our intire taking of Christ upon the terms of the Gospel to be our Prince and Saviour . 6. The effects attributed to the Paschal Lamb , viz. Redemption from Death and Bondage , clearly represent the Glorious Benefits we enjoy by Jesus Christ. The destroying Angel past over their houses , and caus'd the Egiptians to restore them to full liberty . That which all the dreadful signs wrought by Moses could not do , was effected by the Passover ; that overcame the stubbornness of Pharaoh , and inspir'd the Israelites with courage to undertake their journey to the promised Land. Thus we pass from Death to Life , and from bondage to the Glorious liberty of the Sons of God , by vertue of Christs Blood. 3. Reasonable Persons represented our Saviour either in their Offices , actions , or the memorable accidents that befel them . Joseph the beloved of his Father , sent by him to visit his Brethren , by them unworthily sold to strangers , and thereby rais'd to be their Lord and Saviour , was a lively type of him . Jonach three dayes and nights in the Whales belly , and miraculously restor'd , was a type of his lying in the Grave and Resurrection . Moses in his Prophetical , David in his Kingly Office , praefigur'd him . The Priestly Office being the Foundation of the other two , and that upon which our Salvation principally depends , was illustrated by two Glorious types . Melchisedec and Aaron . The one the high Priest in ordinary , the other the Priest of God by extraordinary designation . I will briefly touch upon the resemblance between him and Christ. Although Sacrifices were offer'd from the Beginning ; yet he is the first to whom that Title is given , as called to that office in a special manner . The Divinity of Christs Person , the Eternity of his Office , and the Infinite Value of his Oblation were shadowed forth by him . Melchisedec is introduc'd into the Sacred story as one descending from Heaven and ascending thither , without any account of his Birth or Death . The silence of the Scripture is Mysterious : for the Spirit conducted Holy Men in their Writings . The Levitical Priests descended by Natural Generation from their predecessours , and had successours in their Office , which was annext to the race of Levi. But Melchisedec is represented without Father and Mother , without Beginning and End of Days , whose Priesthood was permanent in himself . For things and Persons have a double being , real in themselves , and notional as they exist in the mind ; so that no mention being made of his coming into the World or leaving it , the silence of the Scripture is equivalent to his continual duration . Now in this was an adumbration of Christ who was the Eternal Son of God , and really came from Heaven to execute his office , and ascended thither . And although his oblation was finisht on the Earth , and his intercession shall cease in Heaven ; yet the effects of it shall be Eternal in his People , and the Glory of it in himself . The Apostle observes an other resemblance between the Supreme Quality of Melchisedec King of Salem and Jesus Christ : He was King of Righteousness and Peace , He Govern'd his Subjects in Righteousness , and never stain'd those hands with humane Blood that were employed in the Sacred office of the Priesthood . And by those Glorious Titles are signified the benefits our Saviour conveys to his People . He is the true King of Righteousness : By which is not intended the Righteousness that justifies before God , in which respect he is call'd the Lord our Righteousness , and is said , to have brought in Eternal Righteousness , for that respects his Priestly office : in that quality he acquir'd it . But that Title signifies his giving most Righteous Laws for the Government of the Church , and his dispensing Righteous Rewards and Punishments , Eternal Life and Death , by which he preserves the Majesty of his Laws , and secures the obedience of his Subjects . And he is King of Peace , by which we are not to understand his temper and disposition , nor our peace with God , for reconciliation is grounded on his Sacrifice ; nor peace with Conscience the effect of the other , but that which depends on his Royalty . As the King of Peace he keeps his Subjects in a calm and quiet Obedience ; all their Thoughts and Passions are regulated by his Will. The Laws of secular Kings are only exposed to the eyes , or proclaimed to the ears of their Subjects , but His are engraven in their hearts . By the inward and Almighty efficacy of his Spirit he inclines them to their Universal Duty ; and will bring them to Eternal Peace in his Glorious Kingdom . First , From hence we have an irrefragable Argument of the Truth and Divinity of the Gospel : For 't is evident by comparing the antient Figures with the present Truth , the Copies with the Original , the Pictures with the Life , that Eternal Wisdom contrived them . For no created Understanding could frame so various Represen●ations of Christ , and all exactly agreeing with him at such a distance before His appearance ? And if we compare the Predictions with the Events , 't is most clear that only the Divine Knowledg could reveal them . For otherwise how was it possible , that the Prophets , so many Ages before the Coming of Christ should predict those things concerning Him , that exceeded the foresight of all the Angels of Light ? What Intelligence could there be between Moses and David and Isaiah , that lived such a distance of time from one another , to deliver such things as meet in him as their Centre ? And these Prophecies are conveyed to us by the Jews , the most obstinate Enemies of Christianity , who although they reverence the Letter , yet abhor the accomplishment of them ; So that there can be no possible suspicion that they are feigned , and of a later Date than their titles declare . Their successive fulfilling is a perpetual Miracle to justifie the truth of our Religion . Our Saviour used this Method for the instruction of his Disciples . These are the words which I spake unto you , that all things must be fulfilled which were written in the Law of Moses , and in the Prophets , and in the Psalms concerning me . And St. Paul fram'd a powerful Demonstration from the Scriptures to prove that Jesus was the Christ. In his Writings he deciphers the riddles of the Law , and removes the Veil , to discover the Face of Christ engraven by the Divine Artificer . Briefly , by shewing the consent between the two Testaments , he illuminates the Old by the New , and confirms the New by the Old. Now what Religion is there in the World whose Mysteries were foretold by the Oracles of God , and figured by his Institutions above two thousand Years before 't was exhibited ? Whose Doctrine perfectly accords with the most antient , venerable and Divine Writings ? Can that Religion be any other than Divine , which God did so expresly predict , and pourtray in such various manner , for the receiving whereof He made such early Preparations in the World ? Certainly without offering the greatest violence to our rational Faculties , none can disbelieve it . He degrades himself from the dignity of being a Man , that refuses to be a Christian. 2. From hence we may understand the incomparable Happiness of Christians , not only above the Heathens , who by Divine Desertion were wholly Strangers to the Covenants of Mercy , but above God's peculiar People . The Messiah was the expectation and desire of Heaven and Earth . Before his coming the Saints had some glimmerings of Light , which made them inwardly languish after the blessed Manifestation of it : But that was reserved for Believers in the last Ages of the World. That antient Promise ( the Morning Blush of the Gospel-Day ) That the Seed of the Woman should break the head of the Serpent , and the Serpent bruise his heel , signified the bloody Victory the Messiah should obtain over Satan , but how little of it was understood ? One may as well from the sight of the Root foretel the dimensions of a Tree , the colour , figure , and taste of its Fruits , as from that Prediction have discover'd all the parts of our Mediator's Office , and the excellent benefits resulting from it . The Incarnation , Crucifixion , Resurrection , and Ascension of Christ are in the Types and Prophecies of the Old Testament , as Corporeal beings are in the darkness of the Night ; they have a real existence , but no Eye is so clear as to enlighten the obscurity . The most sharp-sighted Seer might say , I shall see him , but not now . The Ministry of the Law is compar'd to the Light of a Candle ; that is shadowy , and confin'd to a small place . That of the Gospel is like the Sun in its strength , that enlightens the World. The Prophets who were nearer the coming of Christ had clearer Revelations , but did not bring perfect Day . As some new Stars appearing in the Firmament increase , but do not change the nature of the Light. Isaiah who is so exact in describing all the Circumstances of our Saviours Death , and his Innocence , Humility , and Patience ; that he seems to be an Evangelist rather than a Prophet , ●et the Ethiopian Proselyte , who certainly was a proficient in the Jewish Religion , understood not of whom the Prophet spake . We see what they were ignorant of , not that our sight is stronger , but our light is more clear . The full discovery of these Mysteries was reserved as an honour to our Saviours Coming . He is the Sun of Righteousness , and the Light that He hath shed abroad excels that of all the Prophets in brightness , as well as his Person transcends theirs in dignity . And how should the Evangelical Light warm our hearts with thankfulness to God for this admirable Priviledg ? The dim foresight of the Messiah , two thousand years before his Coming , put Abraham in an extasie of Joy , how should the full Revelation of Him affect us ? Many holy Prophets and Kings desired to see the things that we see . They embraced the Promises , we have the blessed effects ; They had the Shadows , we have the Light. They only saw the veiled face of Moses , We all with open face as in a glass see the Glory of the Lord ? Now what is our Duty becoming this Priviledg , But to be transform'd into the same Image from Glory to Glory , as by the Spirit of the Lord ? The Life of every Christian should be a shining Representation of the Graces and Vertues of Christ that are so visible in the Gospel . Their Holiness and Heavenliness , their Hopes and Joy should as much exceed the Graces and Comforts of Believers under the Legal Dispensation , as their Knowledg is incomparably more clear and perfect . To conclude ; From the accomplishment of the ancient Prophecies in the first Coming of the Messiah , we may confirm our Faith in those glorious Promises that are to be fulfill'd at his second . For 't is the same Divine Goodness , the same Fidelity , the same Power still , upon which we are to build our Hopes . And the Consideration , that the Perfection of our Happiness is reserved till that time , should enflame our desires after it . 'T was the character of Believers of the Old Testament , They waited for the consolation of Israel : 'T is the description of the Saints in the New , they love the Appearance of Christ. If they long'd for his Coming in the Flesh , though it was attended with all the circumstances of Meanness and Dishonour , the effects of our Sins ; with what ardent and impatient Desires should we hasten His Coming in Glory , when He shall appear the Second time to them that look for him , without Sin , unto Salvation ? Then He will put an end to all the disorders of the World , and begin the glorious State , wherein Holiness and Righteousness shall be crown'd , and reign for ever . The Christian Church joyns in that ardent Address to our Saviour ; Oh , that thou wouldst rent the Heavens and wouldst come down , that the mountains might flow down at thy Presence . As when the melting fire burneth , the Fire causeth the waters to boile : to make thy Name known to thine adversaries , that the Nations may tremble at thy Presence . Although the Beauty and Frame of this visible World shall be destroyed , yet that dreadful Day shall be joyful to the Saints : For then all the Preparations of Infinite Wisdom and Goodness ; The things that Eye hath not seen , nor Ear heard , neither have entered into the heart of man , shall be the everlasting portion of those who love God. Come Lord Jesus . FINIS . ERRATA . PAge 48. l. 23. r. desipiendum . P. 85. l. 26. r. Causality . P. 111. l. 1. f. and. r. ar● P. 251. l. 23. f. their . r. the. P. 249. l. 7. r. revenge . P. 264. after person dele h● . P. 317. l. 31. f. lust . r. taste . P. 374. l. 2. after proceeds dele and. P. 356. after necessity , dele of it . P. 453. l. 31. f. from . r. of . Other smaller faults are left to the Candor of the Reader to mend . Notes, typically marginal, from the original text Notes for div A26796-e300 Joh. 8.36 . Rom. 14.17 . Gen. 9.6 . Col. 3.10 . Eph. 4.24 . Luke 1.73 . Gen. ● . 19 . Rom. 4.17 . Psal. 33.6 . Rom. 1.20 . Prov. 8.27 , 28 , 29. Psa. 104.24 . Difficile est expedire utrum species an utilitas major sit . Lact. de opif● Hom. Miratur ali● homo , cum sit ipse mirator maximum miraculum . Aug. 1 Joh. 4.18 . Psal. 8.5 , 6. Prov. 16.4 . Rom. 11.36 . Psal. 145.10 . Rom. 12.1 . Rom. 11.35 . Isa. 45.12 . Psal. 100.3 . Isa. 44.21 . Plato . Rom. 7.12 . 1 Pet. 1.15 . Psal. 19.11 . Gen. 2.17 . Gal. 3.10 . Ezek. 18.4 . Gen. 2.17 . In minimis obedientiae periculum faciunt Legislatores , quia Legislatoris ad Obedientiam obligantis potius habenda est ratio , quam rei de qua lex lata est . Gen. 3.6 . Lactan. Obsequii gloria est in eo major , quod quis minus velit . Plin. Rom. 12.1 . Notes for div A26796-e3650 Tertul. 1 Tim. 2.14 . Primi in homine moriuntur oc●li . Plin. 1 Joh. 5.16 . The promise of the Tempter that they should not die , encouraged him to believe that he should enjoy an Immortality , not depending on Gods Will , but absolute ; which is proper to God alone . Rom. 5.19 . Psal. 49.12 . Deseruit , & desertus est . Aug. In meritò examinanda veniunt , Causa quae impulit , causa quae retrahere debuit , & personae idonietas ad utrumque . Grot. Quantò potestas vitandi fuit facilior , tantò contumaciae crimine oneratur . Difficilium facilis venia . Tertul ▪ l. 2. ad uxor . Jam. 1.14 . Gen. 3.6 . Job 36.21 . Rom. 8.20 . Gen. 3.10 . Gen. 3.17 , 18. Ferar●m 〈…〉 inter se placidae sunt , morsuque similium abstinent , hi mutuâ laceratione satiantur . Seneca de Ira. Notes for div A26796-e5880 Acts 17.26 . Rom. 5.19 . 2 Cor. 5.15 . Rom. 5.14 . Eph. 2.3 . Ut non fit aestimare Parens melior homini , an tristior noverca fuerit . Plin. Pr●l . l. 7. Rom. 6.23 . Rom. 5.12 , 14 , 17. Mat. 7.18 . John 3.6 . Rom. 8.7 . Psal. 51.5 . Gen. 6.5 . Job . 14.4 . Rom. 3.23 . Quando Anima tanta satiabitur visione , & tanta inflammabitur Charitate superioris boni , ut ad seipsam sibi placendo deficere ab illius dilectione non possit , Aug. Lib. 4. cont . Jul. 1 Cor. 15.46 Psal. 50.21 . Contra adver . ●eg . & Proph. Lib. 1. c. 14. Vid. Ward de Peccat . origin . Salv. lib. 3. De Prov. Psal. 145.17 . Notes for div A26796-e9030 Ephes. 4.24 . Mat. 6.23 . Ephes. 4.23 . Rom. 11 7. Ephes. 4.11 . Eph. 4.19 . 1 Cor. 2.14 . 2 Cor. 4.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Arist. Lib. 3. Ethic. Tit. 3.3 . Isa. 40.6 , 7. 1 Pet. 1.24 , 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Pindar . Heb. 11.25 . Eccles. 1. Psal. 3.6 . Isa. 57.10 . Rom. 8.7 , 8. Ethic. 3. Inter caetera Mortalitatis incommoda , hoc est , errandi necessitas , & erroris amor . Senec. Quod surgere Anima per se non po●est , quae per se cadere potuit , voluntas in causa est , quae corruptè corporis vitioso amore languescens , & jacens , amorem justitiae non admit●it : Ita nescio quo pravo , sed mi●o modo , ipsa sibi voluntas , peccato quidem in deterius mutata , necessitatem facit , ut nec necessitas cùm voluntaria fit , excusare valeat voluntatem , nec voluntas cùm fit illecta , excludere necessitatem . Quae illi dispositioni aeternitatis , aul●ei vice oppansa est . Apolog. Mat. 5.8 . 1 Cor. 2.9 . Abstinere nequeo . Grot. Jer. 18.12 . Luk. 14.18 . 1 Cor. 7.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Rev. 16.21 . Rom. 2.4 . Gen. 3.12 . 1 Cor. 15. Notes for div A26796-e15590 1 Tim. 1.17 . Luk. 2.13 , 14. Psal. 19.1 . Gen. 1. 1 Tim. 1.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Act. 2.11 . Psal. 50.23 . Psal. 66.2 . Rev. 5.13 . God is love . 1 Joh. 4.9 . Habak . 1 ▪ Job 8.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plat. 2 Cor. 5. Psal. 85.10 . Eph. 3.10 . 1 Pet. 1.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an allusion to the posture of the Cherubims looking into the Ark. Eph. 3. I● Pictura lumen non alia res quam umbra commendat , Plin. Non Specie , sed Ordine placent . Aug. 1 Pet. 2.20 . 1 Pet. 4.14 . Rom. 3.4 . 1 Tim. 3.16 . Exod. 36. John 1. Colos. 1. Heb. 2.11 . Solus Deus sentire●solus Homo superare mortem non potuit , quam pro nobis obire debuit . Joh. 11.42 . Heb. 4.15 . Heb. 4.15 . Ephes. 2.18 . John 1.18 . Deut. 5.25 . Job 13.11 . Dan. 10.17 . Rev. 1.17 . Heb. 10.20 . Deu. 18.15 . Luke 5.8 . Joh. 12.22 . Luk. 11.38 . Isa. 63.9 . Heb. 7.23 . & 2.14 . Heb. 2.10 . Heb. 2.11 . Isa. 6.9 . Z●c . 9. Tit. 2.13 . Joh. 5.19 . Heb. 10.7 . Col. 1.12 . Vid. Amyr . de Trin. Luke 1.35 . John 3.17 . Joh. 16.7 . Heb. 1.2 . Eph. 1.5 . Rom. 8.29 . Heb. 1.3 . 1 Cor. 15.22 Rom. 5.18 , 19. Aemula ratione recuperavit n●s Deus ▪ Tertul. 1 Cor. 15.49 Vnum quodque eodem modo dissolvitur , quo constituitur . Phil. 2.6 . John 1.14 . 1 Joh. 3.8 . Isa. 55.8 . 1 Cor. 1.23 . ver . 24. 1 Cor. 1.21 . Rom. 1.22 . Rom. 1.21 . Rom. 1.23 . 1 Cor. 2.7 . 1 Cor. 1.27 , 28 , 29. Non ei Majestate natura sua , sed habitu nostrae congrediens , & nihil ei extorquens violento dominatu , sed superans lege justitiae , Paulin . 1 Cor. 1. Heb. 2.14 . Gen. 3.15 . 1 John 4.8 , 9. Joh. 1. Col. 1. Heb. 2. Rom. 3.25 . Rom. 8.32 . Notes for div A26796-e25160 1 Cor. 2. Rom. 1.20 . Rom. 2.15 . Facilius inter Horologia quam inter Philosophos conveniet , Senec . Rom. 16.25 . Ephes. 3.4 . 1 Tim. 3.9 . Ephes. 1.9 . 2 Chr. 6.30 . Ephes. 3.10 . 1 Cor. 2.10 . Ephes. 2.12 . Isa. 53.11 . 1 Tim. 2.4 . Joh. 17.3 . Act. 5.31 . Est miser nem● nisi comparatus . Non qui● vexari quenquam est sincera voluptas ; Sed quibus ips● malis careas , quia cernere suave est , Lucret . Quare ergo illi datum est , & illi non dadum ? Non me piget dicere , hoc est profundum Crucis . Admiratione exclamare p●ss●m , disputatione demonstrare non possum , quam magnifica sunt opera tua Domine . Aug. De Verb. Apostol . Serm. 7. Luke Mat. 13.11 . Col. 1.26 , 27 Psal. 147.19 , 20. Eccles. 2.13 . Neque enim quicquam habet in se , hujus materiae tractatio pulchrius , cum cuncta habeat futura usui , quam quod homines magnificentiâ suâ detin et , nec mercede sed miraculo colitur . Senec. 1 Pet. 1.12 . Psa. 126.1 . 1 Pet. 2.9 . Psal. 92.5 , 6. Col. 2. 1 Cor. 2.4 . Heb. 13. 2 Cor. 3.18 . Heb. 7.25 . Joh. 17.3 . Eccles. 1. Ambros. P. 6 ▪ Hexam . c. 2. Isa. Sapiens cum Diis ex pari vivit . Deorum Socius , non Supplex , Controversiam facit Diis de Felicitate . Senec. Rom. 8.17 . 1 Cor. 2.2 . Phil. 3.8 . Isa. 5.11 . Quis non miretur umbra tantum gratia ex alieno petitam orbe . Plin. Rom. 10.6 , 7. Senec. praef . l. nat . quest . Quid erat cur in numero viventium me positum esse gauderem ? an ut cibos et potum percolarem ? ut hoc Corpus Casurum , ac fluidum , periturumque nisi subinde impleatur farcirem ? e● viverem ●egri minister ● ut morti timerem cui omnes nascimur ? detrahe hoc in aestimabile bonum , non est vita tanti ut sudem , ut aestuem , O quam contempta res est homo nisi supra human● se erexerit ! 2 Cor. 3.18 . 1 Pet. 1.12 . Notes for div A26796-e27500 1 Cor. 1. Joh. 10.33 . Mat. 27.42 . 1 Cor. 1.23 . Negant Deo dignum , ut homo fieri vellet , sēque infirmitate carnis oneraret , ut passionibus , ut doloribus , ut morti se ipse subjiceret . Lact. Orig. contra Cels. Orig. contra Cels. Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 1 Cor. 2.14 . Ephes. 1.17 . Porphyrius , Julianus , Maximus , Hierocles . Soli rationi cedo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato . 1 Cor. 1.19 , 20 ▪ Joh. 3.19 . Isai. 6.2 . Infinitus , immensus & soli sibi tantus , quantus est notus , nobis ▪ verò ad intellectum ▪ pectus angustum est , & ideò sic eum dignè aestimamus , cùm inaestimabilem dicimus , Min. Fal. 1 Tim. 3.16 . Joh. 1.14 . 2 Cor. 10.5 . Job . 2 Tim. 1.12 1 Pet. 3.15 . Act. 17.11 . Joh. 7.17 . 1 Cor. 13.2 . 1 Tim. 1 . 15· Phil. 3. Notes for div A26796-e30700 2 Cor. 1.3 . Exod. 34.6 . M●ch . 7.18 . Ephes. 2.4 . Jam. 2.13 . Job 35.7 . Job 35.6 . Mat. 19.17 . Heb. 12.2 . 2 Cor. 8.9 . Heb. 1.6 . Christus enim per naturam bonus non propter praemii cupiditatem ; ideo passus est quia benefacere eum delectavit , non quia incrementum Gloriae ex sua passione quae rebat . Ambros. Rom. 5.15 . Rev. 4.11 . Rom. 3.24 . Eph. 2.5 . Joh. 1.17 . Tit. 2.11 . Tibi monstrabo amatorium sine Medicamento , fine Herbis , fine ullius ●eneficae Ca●mine , si vis amari ama . Senec. Rom. 5.8 . Rom. 5.10 . & 1.30 . 1 Joh. 4.10 . Rom. 5.6 . 1 ▪ Sam. 24.9 . 1 Pet. 1.20 . Isa. 53.10 . Psal. 8.5 . Jud. 6. 1 Tim. 3.15 . 2 Pet. 2.4 . Mark 1. Ezek. 3.5 . Heb. 9.7 . Num. 15.30 Heb. 10.26 , 27 , 28 , 29. Phil. 3. Joh. 8.44 . Psal. 103. Ephes. Mat. 11. Ephes. 1.6 . Heb. 2. Notes for div A26796-e32450 Eph. 3.18 . Mat. 6.24 . Psal. 51. Rom. 7. Isa. 28.15 . Pet. 2.19 . Slaves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bodies , Rev. 18.13 . Job 3.18 , 19 2 Tim. 2.26 . Heb. 2. Joh. 8.34 . 2 Tim. 2. ult . Mat. 18. Isa. 1.6 . 2 Tim. 2.25 . The Apostle sets forth the Conversion of a Sinner , by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies an awaking out of sleep , caused by the fumes of Wine , or strong Liquor : which is an excellent resemblance of the Sinners state , wherein the Spiritual Senses are bound up , and the Passions ▪ as thick and malignant Vapours , cloud the Mind , that it cannot reflect upon their Miseries . Psal. 90.12 . Luke 1.78 . Ezek. Dan. 3.27 . Isa. 40.15 , 17. Phil. 2.5 , 6 , 7 , 8. John 17.5 . Isa. 6.1 , 2. Prov. 8.15 . The Jews are called by Tacitus , Vilissima pars servientium . Lib. 5. Hist. Joh. 7.50 . Joh. 1.46 . Luk. 2.14 . Levit. 11. Luke 2.12 . Heb. 2. Psal. 22. Esay . 6. Esay . 53. Phil. 2. Esa. 53.2 . 2 ▪ Cor. 8 9. Rom. 8.3 . Gal. 4.4 . Isai. 53. Mat. 14.34 . Esa. 53. Deut. 21.23 . Pone Crucem Servo . Juven . Sat. 6. Liberi Homines aut Cives Romani hoc supplicio affici non poterant , nisi servi poenae fierent . Facinus est vincire Romanum Civem , Scelus est verberare , prope Parricidium necare , quid dicam in Crucem tollere ? Verbo quidem satis digno tam nefaria res appellari nullo modo potest . Psal. 22. Joh. 3.16 . Gen. 22.12 . John 4.9 . Heb. 6.17 . Isa. 53 ▪ Eph. 5.2 . Joh. 15.8 . Rom. 5.7 . Gal. 2.20 . Qui me tantum & semel dicondo fecit , in reficiendo & dixit multa , & gessit mira , & pertulit indigna . Bern. 2 Sam. 24.17 Isa. 53.4 , 5. Heb. 10.5 , 6 , 7. Mat. 16.23 . Joh. 13.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pherecid . apud Procl . Cant. 1. Notes for div A26796-e36070 Col. 2.9 . Ephes. 1.21 . Gal. 2.20 . Ephes. 1.23 . Servo ut servo nihil potest donari . Heb. 1.14 . 1 Joh. 3.1 . 2 Sam. 7.14 . Heb. 8.6 . Act. 2.38 . 1 Cor. 11 . 3● ▪ 1 Joh. 2. Malac. 3. Rom. 9. Heb. 8. Phil. 2.13 . Rom. 8.35 . Isa. 9. Joh. 17.6 . Joh. 16.17 . Joh. 5.44 . John 17. Rom. 8.38 . Jer. 31. 2 Sam. 23.5 . Heb. 8.10 . Act. 3.26 . Ezec. 36.27 . 1 Joh. 4.4 . 1 Cor. 10.13 ▪ Rom. 8.37 . Major quippe libertas est necessaria , adversus tot , et tantas tentationes , quae in Paradiso non fuit dono perseverantiae munita , ac firmata , ut cum omnibus terroribus & erroribus suis , vincatur mundus . Joh. 10. Rom. 5.10 . 1 Joh. 3.9 . Isa 53.11 . Tit. 2.13 . 1 Tim. 2.6 . Mat. 26.28 . 1 Cor. 15.45 1 Cor. 15.50 Luk. 20.36 . 1 Cor. 15.47 . Rom. 1.20 . 1 Joh. 3.2 . 1 ▪ Cor. 13.12 . 1 Thes. 4. ● . Notes for div A26796-e39300 Psal. 8. Psal. 144. 2 Sam. 9.7 , 8. 2 Sam. 7.18 . Rev. 5.13 . Act. 4.17 . Ezek. 33.11 . Ezek. 18.23 . Psal. 81.13 . Hos. 11.8 . Mic ▪ 7.18 . Col. 1.21 . Quid violentius triumphat de Deo ? Videas in Christo laetari tristitiam , pavere fidem , salutem pati , vitam mori . Mat. 26.24 . 2 Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Act. 18.5 . 1 Joh. 5.3 . Mat. 10.37 . Joh. 3 18 ▪ Joh. 3.18 . Isa. 53. Ut dènuò malus , recuperata praeda sua , adversus Dominum gaudeat . Tertul. de Poen Joh. 3.19 . Notes for div A26796-e40890 Jam. 2.10 . Psal. 11.5 , 7. John 3.17 . Mat. 3.17 . Act. 10.38 .. Heb. 7.21 . Luk. 24.46 . Heb. 10.6 , 7. Joh. 10.18 . Gal. 1.4 . Tit. 2.14 . Rom. 5.19 . 1 Joh. 3.5 . Luke 1.35 . Rom. 8.3 . Mar. 1.24 . John 5.19 . Heb. 7.26 , 27. 2 Cor. 5.21 . 1 Pet. 1.18 . Isa. 53.11 . Act. 4.12 . Joh. 3.31 . Phil. 2.6 . 1 Cor. 2.8 . Act. 20.28 . Notes for div A26796-e42740 Vid. Dr. Stillingfleet , who with admirable clearness hath vindicated the Doctrine of Satisfaction , from the Objections of Crelli●e . Heb. 7.22 . Gal. 4.4 , 5. Col. 2.14 . Acts 2.23 . Isa. 53.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primum designat ips●m actum tollendi onus in humeros , alterum gestationem on●●is impositi . Isa. 53.5 . Deut. 21.23 . Isa. 53.10 . Gal. 3 13. Isa. 53.5 . Joh. 10.18 . Act. 2.24 . 1 Cor. 1.30 . Col. 1.14 . 1 Tim. 2.6 . Mat. 20.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Luke 11.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 17.27 . Rev. 5.9 . 1 Cor. 1.13 . 1 Pet. 2.19 , 24. Vid. Aelian Var. histor . l. 13. c. 24. Menenius Agrippa , Liv● l. 2. 1 Joh. 2.2 . Heb. 9.22 . Exo. 29.10 . Lev. 1.4 . Lev. 17.11 . Those effects are exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Hebrews , and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks . Lev. 4.20 , 26 , 31 , 35. Heb. 9.13 . Levit 5. Vid. Vossium contra Ravensperg . c. 24. Rev. 13.8 . Lev. 5.6 . & 14.12 . 1 Cor. 5.7 . Exo. 12.13 . 1 Pet. 1.18 . Heb 9.13 , 14. Heb. 10.1 . Rom. 3 . 5·26 . Heb. 5.5 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an allusion to the peace-offering and sin-offering ; for the truth of both is in the death of Christ , which appeases God , and obtains the Blessings that depend on his favour . Gen. 8.20 . Exod. 29. Lev. 1.10 . Rom. 5.10 . 2 Cor. 5.19 . 1 John 29. 1 Cor. 1.30 . 1 Pet. 2.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Joh. 1.7 . Heb. 9.4 . Rev. 1.6 . Heb. 12.24 . Exod. 24.6 , 11. Exod. 24.9 , 10 , 11. Heb. 13.20 . Luk. 22.20 . Job . 42.7 , 8. Rom. 9.18 . Notes for div A26796-e46540 Psal. 82.6 . John 3.16 . John 8.36 . Heb. 1.5 . Pluris enim Decii , quam qui servantur ab illis . Juven . Col. 1.14 . Psal. 50.13 . Heb. 10.2 . Heb. 10.14 . Heb. 9.26 , 27 , 28. Mat. 26.28 . Mar. 14.24 . Rom. 6.4 . Isa. 53.13 . Act. 2 24. Heb. 13.20 . Joh. 16.10 . Levit. 16.14 , 15. Heb. 9.4 . Psal. 80.1 . Heb 9.24 . Heb. 9.26 . Heb. 12.24 . 1 John 2.2 . Joh. 17.24 . 1 Tim. 2.5 . Non totum imitantur , sed imaginemejus , figuramque , caeterum nihil habent ardoris , hebetes & languidi . Sen. Nat. Quaest. Cui nihil ad augendum fastigium superest , hic uno modo crescere potest , Si se ipse submittat , securus magnitudinis suae . Plin. Panegyr . Phil. 2.9 . Heb. 1.3 . Psal. 110.1 . 1 Cor. 15.25 . Eph. 1.21 . Luk. 2● Heb. 1.3 . & 10.12 . Rom. 8 ▪ 34 , 35. Heb. 7.19 . Heb. ●0 . 14 . Col. 2.14 . Heb. 9.25 , 26. Rev. 13.8 . 1 Cor. 15.22 . Heb. 13.8 . 1 Cor. 6.11 . Heb. 10.26 . Heb. 10.28 , 29. 1 John 2.19 . Heb. 5.9 . Gal. 3.4 , 5. Heb. 13.20 . Luk. 22.20 Heb. 10.19 . Luke 24.47 . Acts 5.31 . 1 Pet. 17. Jam. 1. ● . Rom. 5.2 , 3. Act. 5.41 . Phil. 1.29 . 1 Pet. 4.14 . 2 Cor. 12.7 . Heb. 12.6 . Isai. 1.5 . Psal. 143.2 . Jer. 10.24 . 2 Sam. 7.14 . Heb. 12.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 1 Cor. 11.32 . Ps. 119.67 . 1 Cor. 11. 1 Cor. 3.22 . Rev. 14.13 . Psal. 16.19 . John 11. Lib. 13. de civit . c. 4. Notes for div A26796-e50240 Rom. 1.31 . Heb. 9.22 . Luk. 2.34 . De cruce Christi nobis insultant Sapientes hujus mundi , et dicunt , quale cor habitis , qui Deum Colitis Crucifixum . Aug. Serm. de verb. Apost . Gal. 6.14 . Mic. 6.6 , 7. Rom. 10.6 , 7 , 9. Rom. 1.17 . Heb. 12.23 , Gal. 3.10 . Phil. 3.9 . Joh. 3.16 . Joh. 1.12 . Act. 5.31 . 2 Cor. 5.20 . Rom. 10. Rom. 10.4 . Rom. 3.10 . Gal. 3.11 . Rom. 3.27 . Phil. 3.9 . Luk. 19.14 . Act. 3.26 . Rev. 4.3 . Mark 9.49 . Notes for div A26796-e51600 Exod. 15.15 ▪ Psal. 89.35 . Isa. 6.3 . Rev. 4.8 . Psal. 147.10 , 11. Gal. ● . ● . 2 Cor. 6.17 . Psal. 84.11 . Mat. 5.8 . Heb. 12.14 . Rom. 2.7 . Gal. 6.7 . Isa. 1.16 , 17. 2 Cor. 7.1 . 2 Tit. 11.12 . 1 Joh. 2.16 . Mat. 5. Gal. 5.2 , 11. Ephes. 5.27 . 1 Pet. 1.15 . Phil. 4.8 . 2 Pet. 1.5 . Tit. 2.11 , 12 2 Pet. 2.11 . Rom. 13.1 , 2. 1 Pet. 2.13 . Act. 5.29 . Rom. 13.5 . 1 Tim. 2.2 . Ephes. 5. 1 Thes. 4.6 . Apud n●s ille Religiosior qui justior , Minut. Mat. 7.12 . Exod. 20.6 . Mat. 5.16 . 1 Cor. 10.31 1 Pet. 4.11 . 1 Cor. 6.19 , 20. Heb. 13.16 . Phil. 4.18 . Ephes. 6.5 . Tit. 2.10 . Mat. 18.3 . Ephes. 2. Phil. 2.12 . John 15. 1 Cor. 11.10 Rom. 3.27 . Rom. 4. Rom. 6.23 . Mat. 16.24 . Mat. 16.25 . Rom. 13.14 . Luk. 10.36 . Gal. 6.10 . 1 Pet. 1.22 . Rom. 12.9 . 1 Pet. 4.8 . Tot & t●nta Christiani nominis charissima vincula . August . 1 Cor. 13. Mat. 5.44 . Col. 3.13 . Heb. 3.5 . Mat. 6.31 . 1 Tim. 6.6 . Luk. 29.19 . Ephes. 1.11 . Rom. 8.28 . Rom. 12.12 . 2 Cor. 4 Notes for div A26796-e54250 Ezek. 20.25 . Col. 2. Rom. 14.17 , 18. Mal. 2.14 , 15. Mat. 19.8 . Mat. 19.4 , 5 , 6. Mat. 5. 1 Cor. 6.19 , 20. Heb. 10.19 . Recentiores Platonici virtutes quasdam posuerunt purgativas sed spurias ; illas enim è Scriptoribus Christianis suffurati sunt , namque ejusmodi virtutum nullus omnino ante Christum meminit . L. Vives de Verit. Rel. Christ. Rom. 2.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Naturam optim●m ducem sequi . Stoici passim . Eph. 4.17 , 18. * Arist. Plat. The Stoicks imagined that God and the World made a compleat Animal , of which He was the Soul. Vid. Aug ▪ de Civit. Dei. c. 18. † Epicurei nec Philosophi in rebus sanctis , nec sancti in Philosophia . Aug. c. 7. de vera ▪ Rel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Irridendum agere curam rerum humanarum illud quicquid est summum . Anne tam tristi atque multiplici ministerio non pollui credamus dubitemusque ? Plin. lib. 2. c. 7. ‖ Autor Lib. de Mundo . Vid. Epist 74. Adimit Aristoteles Deo id quod in entibus ratione praeditis est optimum , libertatem , & ex Principe Mundi facit Ministrum Naturae , cui in agerdo seviat . Seneca brings in Jupiter , their Supreme God speaking to vertuous men in their Calamities , Quia non poteram vos ist●s subducere , adversus omnia armavi . Xenop . l. 1. memor . Plato agnovit unum Deum , summum Opificem universi , sed praeter eum statuit Deos duplices , Daemonas & H●roas , quibus sacr● fieri jussit . Apul. Vt nemo fuerit dubitaturus furere eos , si cum paucioribus furerent , nunc sanitatis patrocinium insanientium turba , quae omnia sapiens servabit tanquam legibus jussa , non tanquam Diis grata . Aug. lib. 5. c. 10. de Civitat . Rom. 1.23 , 24. Licet a populo diversa sentirent , Templa haberent communia cum populo . Aug. lib. 4. cont . Jul. Judicium hoc omnium mortalium , fortunam a Deo petendam , a s●ipso sumendam sapientiam . Cicero . Hoc in sapientia pretiosum atque magnificū est , quod ●on obvenit quod illam quisque sibi debet , quod non ab alio petitur : quid haberes in philosophia , quod suspiceres , si beneficiaria , res esset ? Senec ▪ Epist. 9. Quis quod vir bonus esset gratias Diis egit unquam ? at quod dives , quod honoratus , quod in columis . Cic. l. 3. de nat . Deor. Virtutem nemo unquam acceptam Deo retulit : nimirum recte . Propter virtutem enim jure laudamur , & in virtute recte gloriamur , quod non contingeret si id donum a Deo , non a nobis haberemus . Deus non vincit sapientem faelicitate , etiamsi vincit aetate . Senec. Est aliquid quo Sapiens antecedat Deum , ille naturae beneficio , non suo est Sapiens . Magna res est , habere imbecillitatem hominis , & securitatem Dei. Ferte fortiter , hoc est quo Deum ante cedatis , ille extra patientiam malorum est , vos supra patientiam . Senec. Timeo ne Stoici soli sint Philosophi . Cic. Quotus enim quisque Philosophorum invenitur , qui sit ita moratus , ita animo ac vitâ constitutus ut ratio postulat , qui disciplinam suam non ostentationem Scientiae , sed legem vita putet ? Tota infidelaum vita falsa virtus est , etiam in optimis moribus Prosp. Lib. 4. cont . Jul. c. 3. Epicurus virtutes induxit voluptatis ancillas , ab sit autem ut verae virtutes cuiquam serviant nisi illi , vel propter illum cui dicimus Deus virtutum converte nos . August . cont . Jul. lib. 4. Nec facile invenies multis è millibus unum virtutem pretium qui p●tet esse sui . Ipse decor recti facti , si praemia desint ; Non movit & gratis poenitet esse probum . Ovid depont . Stoici virtutem descripserunt seipsa contentam , ab omnibus liberam , & quae sola sibi sit praemium : Sed licet a quibusdum tunc verae & honestae putentur esse virtutes , cum ad seipsas referuntur nec propt●r aliud expetuntur , etiam tunc inflatae ac superbiae sunt & ideo non virtutes sed vitia judicanda sunt . Aug. lib. 19 , de Civit. c. 25. Ovid. Met. Vid. Diog. Laert. Tully himself was guilty of this impiery : Quando neque Dii quos tu castissime coluisti , neque homines quos eg● servavi semper nobis gratiam retulerunt . Tull 4 Epist. ad Vxor. Pati necesse est mult● mortalem mala . Nae●ius . Nullam tam miseram nominabis domum , quae non inveniat in miseriore solatium . Malevoli solatii genus turba miserorum ? Senec. Tully speaks to the Epicureans , Sed vobis voluptatum perceptarum recordario beatam vitam facit , & quidem corpore perceptarum . Tusc. Opinio est quae nos cruciat , & tanti quodque malum est , quanti taxavimus . Circumspice ista quae nos agunt in insaniam , quae cum plurimis lachrymis amittimus , scimus nō dānum in his molestum esse , sed opinionē dāni . Senec. Levius fit patientia , quicquid corriger● sit nefas . Horat. Zenoni à quo caepit rigida ac virilis sapientia . Cape quantum debes virtutis pulcherrimae ac magnificentissimae speciem , quae nobis non sertis , sed sudore & sanguine colenda est . Aspice Marcum Catonem . † Et pridie quā occideretur , in sermone nato super coenam , apud M. L●pidum , quis●am esset fi●●s vitae cōmodi simus , repentinum inopinatumque praetulerat . Suet. * Vid. Plutarch Philosophy is defined by Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Stultum est timere , quod vitare non possis . Laber. In illis qui morbo finiuntur , magnum ex ipsa necessitate solatium est . Plin. Moriar ; hoc : dicis , desinam aegrotari posse , desinam alligari posse , desinam mori posse . Senec. Nam si supremus ille dies non extinctionem , sed commutationem affert loci , quid optabilius ? sin autem perimit , ac ●elet omnino , quid melius quam in mediis vitae laboribus obdormisc●re ? Cynicorum natio tota ejicienda est . Est enini inimica verecundiae , sine qua nihil rectum esse potest , nihil honestum . Cicer. Et qui nec Cynicos , nec Stoica dogmata legit , A Cynicis tunicâ distantia . Juvenal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Injuriosum est rapto vivere , at contra pulcherrimum rapto mori . Aspice Marc. Catonem , sacro illo pectori puriss●m●s manus admoventem , & vulnera parum demissa laxantem . Senec. Vide Lib. 4. Ethic. Si eos inspiciamus ut Pagani , Chri●stianè scripserunt ; si ut Christiani , Paganicè . Erasmus . Notes for div A26796-e58210 Contumacia redargui non potest sine exemple . Nam habere non possunt quae doceas firmitatem , nisi ea prior feceris . Quia natura hominū proclivis in vitia , videri vult non modo cum venia , sed etiam cum ratione peccare . Lact. de ver . Sap. Heb. 7.26 ▪ John 13.15 . 1 Pet. 2.21 . Judg. 9.48 . Mar. 6.3 . John 13. Mat. 11.29 . Cum omnibus vitae officiis justitiae specimen praebuisset , ut doloris quoque patientiam , mortisque contemptum , quibus perfecta et consummata sit virtus , traderet homini , venit in manus impiae nationis , cum et vitare potuisset scientia futuri quā gerebat , et repedere eadem virtute qu● mirabilia f●●it . Tert. de c●m . Christ. 2 Cor. 3.18 . John. 3.5 . Tit. 3.5 . John 16.7 . Ephes. 4.8 . Psal. 68.18 . 2 Cor. 1. Gal. 5.22 . 2 Cor. 3.7 . Aliis peccatis , alia peccata vincuntur . Caeteras cupiditates hujus unius ( nempe gloriae ) ingenti cupiditate presserunt . Aug. Lib. 5. de Civ . Dei. Nec nova inferens Daemonia , sed vetera depellens , nec adolescentiam vitians , sed omni bono pudoris informans , Tert. de An. Christianam sapientiam Socaticae praeferens . O sapientiae Atticae exemplum , Lenro est Philosophus . Tertul. Apolog . Vid. Xenophon . Memorab . l. 4. * Vid. Theod. Graecar . affect . Cur. l. 12. vid. Plat. Con●iv . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph. lib. 4. Memor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Xiphil . in Vit. Ner. Vid. Tacit. lib. 15. Punctum est in quo navigatis , in quo bellatis , in quo regna disponitis , sursum ingentia spatia , in quorum possessionem animus admittitur . Senec . Lib. 1. nat . quaest . Diog. Laert. Vid. Philonis judicium de Platonico convivio , in Lib. de vitae Contempt . Quanquam illorum se ingenia amare dicebant ea fere potissimum amabant quae bene habitabant . Quis est enim iste amor amicitiae ? cur neque deformem Adolescentem quisquam amat , nec formosum senem ? Cicer. Venerem nefandam & quosvis Incestus esse adiaphora dicebant non s●lum Epicurei , sed severi illi Stoici , quod Sextus Empiricus nos docet ex Zenone , & Chrysippo . Mar. 9.44 . Rev. 20.14 . mortui vitae , & morti sic fine victuri . Aug. Rev. 20.10 . Luk. 12.4 , 5. Phil. 2.12 . 1 Joh ▪ 3.2 . Psal. 16.11 . Rev. 21.4 . Job . 17.24 . 1 Joh. 3.2 . 1 Cor , 2.9 . Rom. 8.17 . Rev. 3.21 . Rev. 22.5 . Psal. 16.11 . Rom. 8. 2 Cor. 4.17 . Vid. Apolog. & Phaed. Platonis . Et contum & Stygio ranas in gurgite nigras , Atque unâ transire vadum tot millia cymbâ , Nec pueri credunt , nisi qui nondum ore lavantur . Rom. 1.18 . 2 Tim. 1.10 . Act. 17.30 . Tit. 2.14 . Luk. 1.74 . Ergo te dignum gere tali pretio , ne veniat Christus qui te mundavit , qui te redemit , & si te in peccato invenerit , dicat tibi ; quae utilitas in sanguine meo ? quid profeci tibi dum descendo in corruptionem ? Amb. de Virginit . p. 3. Notes for div A26796-e61930 Mat. 1.21 . Esay . 1. Act. 3.26 . Tit. 2.14 . Act. 3.19 . Rom. 2.7 . 1 John 3.3 . 2 Pet. 1.4 . Rom. 6.1 , 2. Rom. 3.5 , 6. Rom. 9.14 . Act. 26.18 . Fit totum Fabula Coelum . Martial . 1 Tim. 6.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Vid. Chrysost . in Homil . 6. in 1 Epist. ad Corinth . Bonus Vir Caius Sejus , nisi Christianus . 1 Joh. 3.1 . 1 Joh. 3.9 . Eph. 4.20 . Rom. 13.13 , 14. Deorum cultores boni esse non possint ; ab ipsis enim diis erudiuntur ad injustitiam . Lactan. Celsus , Zosimus . Rev. 2.9 . Mat. 7.21 . Lib. de Poen . Familias nuper intterimere , & tota Convivia , quae voluptas tanta tam ancipitis cibi ? Hippocrat . Sect. 7. Aphoris . ult . Notes for div A26796-e64020 Ps●l . 96.4 , 5. Joh. 1.14 . 1 Tim. 3.16 . Luk. 1. Isa. 7.14 . John 3.2 . Mat. 11.4 , 5. Esa. 35.5 , 6. John 4.46 . John 9. Mar. 5.42 . Luk. 7.15 . Joh. 11.44 . Mat. 1.27.29 , 33. Luk. 9.43 . Mat. 9.33 . Mat. 9.10 , 18 , 20 , 25 , 29 , 33. Ephes. 6.12 . Heb. 2.14 . Rom. 6.6 . Gal. 6. 2 Col. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodor. de Cur. Graec. Affect . Lib. 12. Psal. 16.10 . 1 Cor. 15.14 Rom. 1.4 . Act. 13.33 . Tim. 3.16 . Rom. 4.25 . Rom. 6.4 . Notes for div A26796-e65810 1 Cor. 1.23 . v. 24. Rom. 1.16 . Ephes. ● . 18 , 19 , 20. Vid. Sym. in relat . ad Imperat. Majorum excipere displinam , Religiones traditas colere , Coecil . Tantum Sanctit●●●s attribuere consuevit , quantum astruxerit vetustatis . M. Foel . Hoc sanctum ab aevo est , Hoc ab Atavis traditum . Prudent . Apud eos tota impuritas vocatur urbanitas . M. Fael . Et cuncta licere credimus Et sequimur magnorum exempla Deorum . Biblis tempting her brother to incest . Ovid. Met. l. 9. Fab. 7. Confes. Atque Deum ? qui templa coeli summa Sonitu concucit , Ego homuncio hoc non facerem ? Ego illud vero ita feci ac lubens . Teren. Eun. Apol. c. 1. Mundi Philosophus est gloriae animal , & popularis aurae atque nummorum venale mancipium , Hier. Quid in his deprehendas praeter fictam frontem & perpetuum etiam , & quandam ex arogantia autoritatem . Q●int . Philosophorum supercilia contemnimus , vitia faecundissime accusantes , intercutibus ipsi vitiis madentes . M. Fael . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · l. 4. c. 7. Nemo accedat eruditus , nemo sapiens , nemo prudens , arcemus enim tales : Quod si quis est indoctus , insipiens , infans fidenter veniat . H●c pacto satis apparet , quod solos fat●o● , ignaros , stolidos , mancipia , muli●●culas , pueros captent , & p●llici●●● Maxim. Madaurensis in Epist. ad St. August . Joh. 7 . 4● ▪ Vulgaria legum capita separatim Deos non habendos , nec novos . Act. 16.21 . Orientem fidem Romae primus Nero cruentavit , Tert. Scorp . 1 Cor. 1.27 , 28. 2 Cor. 2.4 . 2. Cor. 4.7 . 1 Thes. 1 , 9. 2 Cor. 6.10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In Apol . Post. Plin. Lib. 10 Epist. 7. Ulpian wrote seven books , to describe the Variety of Torments the Christians suffered . Timebit forsitan caro gladium gravem , & crucem excelsam , & rabiem Bestiarum , & summam ignium poenam , & omne Carnificis ingenium in Tormentis . Tert. ad Martyr . Ignatius said to the Romans disswading him from suffering , Ignoscite mihi filioli , quid mihi prosit ego scio . Hieron . De Script . Ecclesiast . Inde est quod ibidem sententiis vestris gratias agimus . Tert. Hic est habitus victoriae nostrae , haec palmata vestis , tali curru triumphamus . Ter●tul . Tot●m hominem animus circumfert , & quo velit 〈◊〉 ▪ Tertul. ad Mart. Latriones & robusti Corporis viri ejusmodi Lacerationes perferre nequeunt , exclamāt & genitus edunt , quia deest illis inspirata patientia . Nostri autem ut de viris taceam , pueri & mulier culae tortores suos tacite vincunt , & exprimere illis genitum nec ignis potest . Lactant. Lib. 5. c. 13. Col. 1.6 . Mat. 23. 1 Tim. 3.16 . Ergo vincimus cum occidimur , plures efficimur , quoties metimur a vobis : Semen est Sanguis Christianorum , Tertul. Apol. Dioclesian . Jovian . & Maximinianus , Herculaeus , Caesares , Augusti . amplificato per Orientem , & Occidentem Imperio Romano , & nomine Christianor . qui Remp. evertebant , extincto . 1 Cor. 15.25 . 2 Heb. Rom. 8. Animi imperio Corporis servitio magis utimur . Sal. 2 Cor. 5.10 . 1 Cor. 15.21 . 1 Cor. 15. Rev. 1 Imperfectae in homine naturae , praecipua solatia , ne Deum qui dem posse omnia ; nam nec sibi potest mortem Conscisere , nec mortales aeter nitate donare , nec revocare defunctos . Pli. lib. 2. c. 7. Ezek. 37.4 , 5 , 6. Tu periri Deo credis si quid oculis nostris bebetibus subtra●itur . Corpus omne sive arescit in pulverem ▪ sive in humorem solvitur , vel in cinerem comprimitur , vel in nidorem tenuatur , sub ducitur nobis , sed Deo elementorum custodia reservatur . Arnob . lib. 11. Act. 26.13 . 1 Joh. 3.2 . 2 Thes. 1 . 10· 1 Cor. 15.54 . Notes for div A26796-e69710 Vid. Mr. Baxter's excellent account of The Reasonableness of Christianity . 1 John 1.5 . Mat. 3.17 . Act. 9.4 . Rev. 1.17 . Rom. 1.4 . Act. 2.1.20 . & 10.41 . Act. 2.32 . 1 Cor. 15.8 . In testimoniis dignitas , fides , mores , gravitas examinanda est . Rom. 3.8 . Act. 3.12 , 13 & 4.10 . 1 Joh. 1.1 . Luk. 24.37 , 39 , 43. 1 Joh. 1.1 . Heb. 2.4 . Notes for div A26796-e71320 Tit. 1.2 . Jam. 1.17 . Heb. 6.17 , 18. Joh. 1.17 . Gen. 49.1 . Numb . 2.3 . Dan. 9.25 . Numerus iste praeter allusionem ad 70. annos captivitatis , non sine mysterio intra se occultet & semitas , & annos Jubilaeos praecise exhauriat ; 70. enim Hebdomadae sunt totidem semitae , & denos continent Jubilaeos . Jam quia annus Sabbatarius & Jubilaeus infallibiles sunt characteres Chronologiae sacrae , ex iis certa potest peti ratio connectendi 70. Hebdomadas cum annis Mundi . Fuit enim annus secundus Darii Sabbatarius & Jubilaeus : Rursus annus praecedens excidium Hierosolymorum & ipse Sabbatarius fuit & Jubilaeus postremus ; inter quos velut terminos 70. Hebdomadae decurrunt . Vid. Helvi● . Diatrib . de Hebdom . Daniel . Esay ▪ 40. Mal. 3.1 , 7. Isa. 14. Sam. 12.7 . Psal. 11.9 . Micha . 1. Hos. 11.1 . Isa. 9.1 . Zech. 9. Isa. 3.3.4 , 5 , Isa. 9.6 . Isa. 3.1 . Isa. 56.6 , 7. Zech. 11.12 . Psal. 22.7 , 4.15 , 16. Psal. 69.22 . Psal. 22.19 . Psal. 16.10 . Psal. 65.9 . Psal. 110.1 . Isa. 53. Isai. 53. Daniel 26.27 . ● Jer. 3.16.17 . Psal. 110.3 . Zeph. 2.11 . Mal. 1.15 . Gen. 49.10 , Heb. 10. Rom. 10. Psal. 78.24 . Joh. 6.32 . Psal. 34.9 Joh. 6.51 . 1 Cor. 10.4 . Exod. 17.6 . Deut. 4.42 . Psal. ● . 42 . Psal. 15.22 . 1 Pet. 2 , 7 , 8 , Isai. 53. Isa. 53. Joh 7.37 . Joh. 4.14 . Joh. 3. Num. 21. 1 Pet. 1.17 , 18. Inferences . Luk. 24.44 . Act. 17.2 . 2 Pet. 1.12 . Heb. 9.28 . Isa. 46.1 , 2. ver . 4. 
A27064	----	Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the late learned Mr. Richard Barter [sic] ; whereunto is added a short account of Special redemption, by the same author. Baxter, Richard, 1615-1691. 1694 Approx. 872 KB of XML-encoded text transcribed from 261 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A27064 Wing B1445 ESTC R6930 12325001 ocm 12325001 59524 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27064) Transcribed from: (Early English Books Online ; image set 59524) Images scanned from microfilm: (Early English books, 1641-1700 ; 202:1) Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the late learned Mr. Richard Barter [sic] ; whereunto is added a short account of Special redemption, by the same author. Baxter, Richard, 1615-1691. [8], 502, [5] p. Printed for John Salusbury ..., London : 1694. Advertisement: p. [1]-[4] at end. Errata: p. [5] at end. Reproduction of original in Harvard University Libraries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Redemption -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-11 John Latta Sampled and proofread 2005-11 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Universal Redemption OF Mankind , BY THE Lord Jesus Christ : Stated and Cleared by the late Learned Mr. Richard Baxter . Whereunto is added a short Account of Special Redemption , by the same Author . 2 Cor. 5. 14 , 15. For the love of Christ constraineth us because we thus judge , that if one dyed for all , then were all dead , and that he dyed for all , that they which live should not henceforth live unto themselves , but unto him which dyed for them , and ●ose again . Mors Christi in Sacra Scriptur● proponitur ut Universale remedium omnibus & singulis hominibus exordinatione Dei & naturà rei ad salutem applicabile . Davenant de morte Christi . LONDON . Printed for John Salusbury at the Rising-Sun in Cornhill , 1694. THE Epistle Dedicatory . To the Honoured Thomas Foley , Paul Foley , Phillip Foley , and William Jolliff , Esquires . Worthy Sirs , MY particular Relation to your Honoured Father , my Worthy Patron and Benefactor , as also to Mr. Baxter , the Author of these ensuing Disputations , ( whom I cannot but own as a Spiritual Father to me , and the best Friend I had in the World ) gives me occasion to prefix your Names to this Book : Not to flatter you ( though I truly honour you for your Faithfulness , Courage , and Constancy in asserting the Rights of Religion and Property in opposition to the prophane and mercenary designs of such as appeared against them ) but that by their Example I may invite you to go on in filling up the measure of your Fathers Vertues , and in following the Counsels of such a Minister of Christ , whose gifts and graces gave him the preeminence amongst his Suffering Brethren , and made him more than a Bishop even of the first Magnitude to the Inferiour Clergy . Your Father is dead long since , and Mr. Baxter is dead also ; But the Memory of the Just is blessed , whereas the name of the Wicked shall rot . The Righteous shall be in everlasting remembrance . We cannot easily forget such Persons whose good works and great labours for publick good , have left them a Name better than of Sons and Daughters . A numerous Posterity is a great Blessing , a Holy Seed much greater , that the Blessing upon both accounts may be entailed upon you and yours to many Generations , is the hearty desire of Yours in the Service of Christ JOSEPH READ . READER . June 27. 1694. HAving been assured from Mr. Baxter himself , both by word and writeing , that he had given this his Treatise in Manuscript of Universal Redemption , &c. to Mr. Joseph Read the now Publisher thereof ; and having seen some of the Manuscript it self whilst it was printing off , and knowing it to be Mr. Baxter's own hand writing ; I do ( at Mr. Read's request ) assure thee that this is the Treatise upon that Subject , which hath been so long desired and expected by the World from the Author thereof , Mr. R. B. And I cannot doubt but that an Impartial and observant Reading thereof will quickly discover that acumen of judgment which will evince it to be his . Thine in the best of Bonds and Services , MAT. SYLVESTER To the READER . IT is necessary that I give some Account how these Disputations ( with many others ) came to my hands , and of their Publication . Being sent to Cambridge by Mr. Baxter , be was pleased at my return from thence , to receive me into his Family , and to make use of me as his Assistant at my first entrance into the Ministry , Anno , 1657. in Kidderminster the place of my Birth : Some of the first work he put me upon was to transcribe these Papers of Redemption , which he designed for the Press . The Ministers of Worcestershire and Neighbourhood thereabouts who usually attended on his Thursday Lecture , and heard these Disputations at their Monthly Meeting , were generally desirous to have them Printed . Mr. B. had long since raised their expectation thereof , by declaring his intention of it in Print . At last ( though long first ) viz. July 17. 1691. he gave them to me , signifying his willingness to have them Printed . If any Person question whether he wrote and fitted these Sheets for the Press , I shall readily satisfie him by producing the Original of his own hand writing , as well as the Copy thereof wrote by me at least 38 years since . If these Disputations of Redemption find acceptance ( which I see no cause to doubt of ) I shall be thereby incouraged to Print the rest , or such of them as may be thought most useful . It was a great word of Bishop Wilkins , that Mr. Baxter had cultivated every Subject he handled , ( read this Subject of Redemption , and judge whether there be not cause to say so of it ) if he had lived in the Primitive times , he had been one of the Fathers of the Church . And again . It was enough , saith he , for one Age to produce such a Person as Mr. Baxter : But his works praise him much more than the Tongues or Pens of the greatest Doctors or best of Men can do . There is therefore no need of Letters of Recommendation to set forth the excellence of this Work ▪ or the Praises of the Author thereof . Let it suffice to assure the Reader that this Disputation of Universal Redemption was composed by him in the strength of his day , about the 40th year of his Age , when the opposition of the Learned of differing Opinions had sharpen'd his Pen , and made him critically exact in considering what he intended for the Press . That which I earnestly desire is , that young Ministers , and especially all Candidates for the Ministry would put on humbleness of mind , and set themselves at the feet of this Great Man as Learners , and then through the Divine Blessing , I doubt not but their profiting will appear unto all men : And let those of different Judgment from him , but remember , that Mr. Baxter now dead is as much above their clamorous censures , as while living he was their Superiour in his Gifts and Graces : Had the one or the other but known Mr. Baxter , as well as others of his familiar Friends , his Works would be highly valued by them ; or at least his unspotted Holiness , and great Charity would so far have conciliated their minds , and engaged their affections as to love and honour his memory , and imitate his Life , which we impatiently wait for an account of from another band , being now ready for the Press . May every Minister but have that Book when Printed , and lay aside prejudice so far , at least as calmly to read it , and then I may with confidence expect , not only , that humble Learners , but the greatest Scholars will be as desirous of acquaintance with his Works as ever Usher , Gataker , Vines , and many others of the best of men were admirers of his Personal worth , and desirous of his Converse and Company . If any shall be so far dissatisfied with the Title and Subject of the Book as to throw it aside , I only desire they would seriously think of those words , p. 286. [ When God saith so expresly that Christ dyed for all , and tasted death for every man , and is the Ransom for all , and the propitiation for the sins of the whole World , it beseems every Christian rather to explain in what sense Christ dyed for all men , than flatly to deny it . ] And let me add those words of Bishop Usher ; Distinguish between the satisfaction of Christ absolutely considered , and the application of the same unto every one in particular : The former was once done for all , the other is still in doing ; the one brings with it sufficiency abundant to discharge the whole debt , the other adds unto it efficacy . The Universality of the satisfaction derogates nothing from the special grace ; neither the speciality of the one , abateth the generality of the other . The Lord give us a right understanding of his mind and will , and bless this work of the Author , both to Ministers and their People , that the common Salvation may not be narrowed or lessen'd , that Coming Souls may not be discouraged , and that the Gospel of Salvation which we Preach may be Tydings of Joy to all People , and then I shall not repent my part in the Publication thereof . June 18. 1694. JOSEPH READ . OF Universal Redemption . Chap. 1. The General Question , Whether Christ Died for All Men , and not only for the Elect ? Aff. THough , according to the Order of our Disputations , I must directly Affirm or Deny ; and indeed may safely Affirm as the Question is thus generally put , yet that it may be understood in what sense I affirm it , it is necessary that those ambiguities be removed , which , in some of the terms do cloud the sense , and that the nature of the Subject be somewhat opened . And indeed , it is a clear Explication that is most necessary in this Controversie ; that we may not ( as is here usual ) fight in the dark , and trouble our selves with unuseful Argumentations , on an ill stated question , and in dubious terms ; not knowing each others mind , if well our own . Who is meant by [ Christ ] we are all agreed : and who by [ Men : ] and that therefore we extend not the Question to Angels ; though that with some be a great dispute , whether Christ dyed not in some sort for them . By his [ Dying ] we mean , His whole Humiliation , of which his Death is so principal a part ; that as the Scripture takes most notice of it , so must we . Amesius thinketh that the Assumption of the Human Nature , is no part of this Humiliation ; his reason is , because it was an Act of the Sole Deity : And the Godhead cannot suffer . But I think we need not be of that Opinion ; For , 1. The Holy Ghost seems to me to contradict it , making it part of Christs Humiliation , To make himself of no Reputation and take upon him the form of a Servant , and be made in the likeness of Men , when he was in the form of God , and equal with God , Phil. 2. 6 , 7. 2. And though the Godhead cannot suffer the Loss of any Real Good , or suffer any Pain , yet in a Relative Sense he may be said to suffer while he is disesteemed and dishonoured . Mans Obedience addeth nothing to him , nor can it properly be said to do Good to God ; yet is it in Bonum Dei Reputavitè as Aquin. speaks : It is Good and due to God from us ; and when we deny it him , we deprive him of his due : Gods Glory is dear to him , or else Divines would not so use to affirm it his Sole End : ( which saying yet needs Caution : ) And as Relative and Reputative he enjoyeth and delighteth in his Honour and our Praises as good , so Relative and Reputative he suffereth when he is Dishonoured . And so the Condescention was so great ( indeed to the astonishment of Angels and Men , ) that it may well be taken for part of Christs Suffering ; that ●●od should by assuming so mean a Nature , become Man : It is the point that so surpasseth Human Reason , and seemeth so improbable to it , that it puts Faith harder to it , ( and consequently ennobleth it more ) than any other in the World ; which occasioned the whole Moral work of Faith , containing divers Physical Acts ; to be all entitled or denominated hence , by the name of Belief . So that I am readier to think that the Eclipsing of the Glory of the Godhead in so strange a Condescention and Humility , not only in his Assumption of the Human Nature , but in the Life and Death of Christ , was the greatest part of his Sufferings : And am so far from thinking that the Godhead did not Suffer , that I think its Sufferings were the chiefest for merit ; though in a Natural Sense it be uncapable of suffering . But a greater Ambiguity lieth in the Word [ All. ] [ All ] is taken sometime limitedly and improperly for the multitude or very many , as in Mat. 2. 3. and 3. 5. Mar. 1. 32 , 33. Acts 5. 12. &c. 2. Sometime properly , according to the different subjects . Sometime it is spoken of All kinds only , as of All Ages , Sexes , Estates , Degrees , Nations , Conditions of Men : Sometime of All Persons , and then if it be [ All ] in proper speech we need not expect that [ Every one ] should be added ; for All Persons and Every Person , are equivalent . And though our Question be of [ All ] in this last proper sense , yet principally as contradistinguished from the Elect only : And I had rather far so take it here , as referring only to those that have heard the Gospel . Not that I doubt at all of Christs Dying for every Man , so far as we shall anon explain . But 1. Because the case is more clearly opened in Scripture : 2. And much more concerneth us to know , How God dealeth with those to whom Christ is revealed , than with those to whom he is not revealed . God speaks both little and more darkly of the State of those to whom he speaks not ; seeing it concerneth us not to know his Counsels about others , so much as about our selves . Those therefore who in all disputes on this Question , do still insist on the Case of Infants and Pagans to whom Christ was never revealed , to prove that he Dyed not for All , do plainly shew , that they seek not the clearing of the point , and manifestation of the truth , but the Obscuring of it . It being the usual trick of men that are at a loss , and can carry on their Cause no farther , to argue presently à minus noto , & ad obscurum ab obscuriore , that so they may carry the business into a mist , which will not endure the light , and so may bring their Antagonists to grope ; the weakest having the most disadvantage in the dark . If it had much concerned us to know on what terms the Indians are judged that never heard of Christ , the Scripture would have said more of it ; and not have fitted the description of the Judicial process wholly , or almost wholly to the state of those that have heard the Gospel , Mat. 25. 2. Thes . 1. 6 , 7 , 8 , &c. So that I desire to handle this Question now , as it concerneth all those that have heard the Gospel , knowing no great use ( but some hurt ) that may be in the extending it farther in our dispute ; yet with those that are contentious , and will needs insist on the supposed advantage which the state of Indians and other Pagans and their Infants do afford them , I shall though unwillingly , proceed further , rather than prejudice the Truth . But the greatest Ambiguity in our Question is in the term [ For. ] This proposition here may admit of divers Senses : Sometime Christ is said to Die [ For ] our Sins : Sometimes To Die [ For ] us ; When he is said to Die [ For ] our Sins , it may be understood , 1. Either for our Sins as the pro Meritorious procuring Cause of his Suffering through his own undertaking to bear what they deserved : ( Or if any think it fitter to call them the Occasion than the Meritorious Cause , they may . ) And so , to Die [ For ] our Sins . is to Die [ through the Desert ] of our Sins . 2. Or else he may be said to Die [ For ] our Sins , Finalitèr ▪ as Sin is part of the Evil which he intended through death to free us from . And so , to Die [ For ] Sin , is To Die [ against ] Sin : As when we say , This Medicine is good [ For ] such a Disease ; we mean it is good [ against it . ] When Christ is said to Die [ For us ] it may be meant either , 1. Subjectivè that he Died Loco nosiro ( of which more anon , ) 2. Or Finaliter ; And that two ways , 1. Either as we are to be his own in propriety ; and so 1. To be a means to his own glory , 2. Or his Propriety a means to our further good . And thus he dyeth [ For ] Men by way of purchase , as a Man gives a Price [ For ] a Slave or Condemned Malefactor , ( for I will not say , as we buy a Beast in the Market , seeing that is only for our selves ; and not for the good of the Beast . ) 2. Or else more directly as we are the Finis Cui of those benefits which by his Death he procureth . And so Dying [ For us ] is either taken generally , respecting our selves generally considered as the Objects of his love . As one Friend or Lover is said to Die for the sake of another in several Cases ; as in fighting for him , or other way of signifying or testifying Love : So generally considered Christ Died nostri gratiâ . 2. Or in reference to the special Benefits which by his Death he procured [ for us . ] Which Benefits might be variously considered , either , 1. As to be offered , or to be enjoyed : 2. Either quoad possibilitatem , vel quoad futuritionem possessionis : 3. Quoad rem ipsam , vel quoad Jus ad rem : with divers other Considerations , which I will pass by ; lest by needless distinguishing I should rather obscure the point than clear it . Only , before I can go any farther I must needs lay down a few Distinctions which are of great moment and necessity for the right understanding of this matter . 1. And first and above all , we must both distinguish between the divers Effects or Ends of Christs Death ; and rightly consider the Reason and the Order of each of them . For to know only in general that Christ dyed for us , is so far from being a sufficient knowledge for a Divine , that it is not sufficient to denominate a man a Christian ; seeing it saith no more of Christ than may be said of Stephen , Peter , Paul , or one another : For we must , if called to it , die for one another , saith John , 1 Epist . 3. 16. Yet I confess the right ordering of this whole work in our Conceivings is a matter of great difficulty though of great moment . At the present time will permit me only to give you this brief Account of my thoughts herein . I Consider , 1. What Christ did : 2. Why he did it . 1. That which he did was 1. In sensu Naturali , to Suffer and Die. 2. In sensu Legali vel Morali , It was , 1. In General , to be Punished : 2. In Special , it was A voluntary bearing in the person of a Mediator in the stead of fallen Mankind that punishment in weight which for their Sin the Law of works Obliged them to bear . Or to speak in the Scripture phrase ( which it were well if men had been contented with ) it is the offering himself a Sacrifice for Sin , and so to take them away as a Ransom for Attonement and Propitiation . 2. Why Christ did this , must be answered from the Efficient and Final Causes . In general , Gods will is the Principal Efficient and Ultimate Final Cause of this , and all things . More particularly , 1. God was the Author or first Cause in committing this work to his Son , and sending him to do it . 2. Gods Mercy and Compassion ( speaking after the manner of Men ) was the Impulsive Cause . 3. Mans misery was the Occasion . 4. Mans sin was another occasion , as being loco Causae Meritoriae ; for properly there was no Meritorious Cause . 5. The Laws Curse or Obligation was another occasion , as being Miseriae Causa removenda . 6. Christs Voluntary Sponsion or Consent was the Moral Obliging Cause , supplying the place both of a Meritorious and of a Legal Obliging Cause . 7. Christ himself was the Voluntary Patient . 8. God himself was the Principal moral Efficient , so far as it had rationem boni : ( For he cannot be a morally deficient Cause , nor an Efficient of Punishment so far as it hath in it rationem veri mali . ) 9. Satan was the Principal Author of it , as it was Evil. 10. Wicked men were the Instruments . 2. And for the Ends there is two ways of discerning and expressing them . The 1. is according to Gods order of Intention . The 2. accordding to His Order of Attainment and Execution . 1. The former is less fit for our observation both because we are utterly uncertain whether it be fully and wholly revealed ; seeing God may have End● which he judgeth not fit to communicate to us ; and where it is not revealed either 1. By Scripture ; or 2. By Event , it is impossible we should know it . 2. And because when we do see Events , yet we are so vastly distant from God , and exceeding strange to his unconceivable unexpressible Nature , that we know not what hath the place of an End and what of a means in the Divine Intention , farther than He hath told us : Nor know what Gods intention is , the term being properly appliable only to Creatures , and no term of Human Language in strict propriety appliable to the Nature of God. But this much the Scripture Revealeth to us , 1. That in the sense as God may be said to have an end , Gods proper ultimate end is himself . He made all things for himself , and can have no lower end than himself . But how himself is his end is hard to open . If we say , his Being as such is his End , or that his Essential Glory is his End ; we do but darken the matter and lose our selves . For neither Redemption nor any other work can either cause , conserve or add to that Being and Glory . If we say , His Glory in the Esteem of the Creature is his utmost End , we suppose him to have an End Infinitely below himself . If you say , that the Communication of himself to his Creature is his End , either you speak of the Acts of Communication as in God , and so it is himself ; ( as before expressed ) Efficiently and not Finally Considered : Or else you speak of the form produced by it , or as received by the Creature ; and so it is quid Creatum & extra Naturam Divinam , and too low to be his End. I conclude therefore that man is uncapable of a clear and full conceiving of the Nature of Gods End or Intending . But the conception and expression which I judge to be most favoured by Scripture and Reason is , That Gods will is the Beginning and End of all things . Whatsoever pleased him , that did he , And when he hath done it the pleasing him is his End. And therefore he Rested after the work of Creation , and expresseth himself well pleased by and in his Son in the work of Redemption , as seeing his work in both to be very good : and therefore instituted a day of Rest in Commemoration of both . The term Rest expresseth the End ; and his Well-pleasedness , Content , or Will , is his Rest , and so his End ( And in this sense God himself is his own End , ) and indeed this Pleasing him should be Mans End also . 2. But besides this Ultimate End , ( though properly God can have no End but himself ; ) yet there are some means so closely conjunct with this End , as being the immediate matter of Gods Approbation & Delight , that they may not unfitly be called Gods secondary or less principal ends themselves ; especially we may so say in regard of Christs intentions who is Man as well as God. And these are , 1. The Glory , or Image , or Perfections of God , as appearing in all his works ; thus his own Power , and Wisdom , and Goodness there shining forth , is that Glory in which he is well-pleased , and which he loveth . And thus the Glory of God is materially only or objectively his utmost End , as that in which his Will doth Rest . 2. The Glorifying of the Mediator in his Human Nature , and his full satisfaction and content in the fruits of his Redemption . 3. The Glory and Happiness of his Elect who are his Body . 4. Their Everlasting perfect Praises of God , loving him , and rejoycing in him . 5. And even in this Life , the Just , Wise , Merciful Administrations of the Mediator in his Kingdom , and the imperfect Deliverance and Holiness of the Saints , and the glory that redounds to God hereby , may not unfitly be said to be the Ends of the Redeemer . But I will meddle with this Order of Intention no farther , as intending God willing , to speak more fully and accurately of that Question de ordine decretorum , de fine & de mediis in a fitter place . 2. But let us consider of the Order of these Ends as Executed , I mean of the Effects of Christs Death . And they are 1. Such as immediatly follow it , as it is the Discharge of the Sufferers undertaking , being indeed , 1. Part of his Work in its Moral Consideration : 2. Or else the immediate results of that Discharge These are , 1. That Christs Death doth demonstrate Gods justice and hatred of Sin. 2. In it an Example is given for the deterring of Offenders . 3. And for preserving the Lawgiver , and the Law from contempt . 4. And a demonstration made of unspeakable Love to Men. 5. And in and by these , 1. The Lawgiver satisfied . 2. And the chief Ends of the Law are attained : ( though we cannot strictly say that the Law it self is satisfied , because its sense and nearest end is not fulfilled . Thus satisfaction of Justice is ) the sum of these most immediate Effects . And the whole work together may well be called A Satisfactory Penalty . 2. Satisfaction being thus made , there are immediately hereupon , several Relative Effects resulting from it . Whereof some are from the Nature of the Work , ( supposing that which is called The Covenant between the Father and the Son , that is , Gods Acceptation . ) And some are given as it were by way of Retribution , or in Communication to Christ for his satisfaction . Of the first sort are these , 1. Christ himself is now free from his Voluntary obligation to suffer . In the same sense as he was before made Sin , he is now Justified ; and upon his Resurrection declared just . He oweth no more , nor can any more be required of him . 2. The Father therefore doth give him an Acquittance , and acknowledgeth the satisfaction , proclaiming himself well-pleased in his Son. 3. And hereby is Christ become Conquerour over Death , and Him who had the Power of Death , even the Devil ; ( Supposing his Resurrection . ) 2. Satisfaction is so pleasing to God , that upon the giving thereof , the work becomes Meritorious of Reward to the satisfier . 1. Because it was not Due from Him , nor Compelled , but voluntary . 2. Because ( though God be not capable of receiving good , yet ) it was from his own earnest desire which he was moved to by Compassion to Man , and so it was reputative , in bonum Dei , as being pleasing to him . The things given to the Satisfier by way of Retribution are , 1. Some directly to himself , as necessary to the Ends of Redemption : 2. Some for the Sinners in whose stead he suffered . To himself is given . 1. Something to be received before the End and Delivering up of the Kingdom , and something after . Before he Received , 1. Real , the glorifying of his person . 2. Relative Fruits , Novum jus Dominii , a full Propriety in the Creature as his own which he bought . And that is , 1. Over Mankind whom he Redeemed . 2. And all the Creatures as they may be serviceable to his Ends. By his Propriety in Man he hath Power , 1. To use what means he seeth meet to perswade them to himself . Either 1. External , 1. As the Word , or 2. Works . 2. Or Internal , by his Spirit , and their Conscience . 2. And to succeed the means . By his Propriety in other Creatures , he hath Power to dispose of , 1. Persons , both 1. Angels , and 2. Enemies , as Devils ; and 2. Things : As 1. Creatures , 2. Actions , and Thoughts , so as many serve his Ends of Redemption . 2. Beside this Propriety , he hath Novum Jus Imperii , and is become Rector of the Rational Creature , whom he Redeemed . This is partly consequential to his Jus Dominii : For every Man hath Power to Rule his Own according to its Capacity . By this Rectorship Christ hath Power , 1. To Determine both 1. What shall be Due from Man , 2. And What shall be Due to him : Which he doth , 1. By making Laws de novo . 2. And disposing of the Old at his pleasure . And as he hath this power of the Laws : So , 2. Of their Execution . 1. By Sentence . 2. And by the Execution of the Sentence . Thus much of that which Christ himself was to receive for his satisfaction in this time before the End. 2. After the End he was further to receive , 1. The continuation or perpetuating of his Personal Glory and Blessedness . 2. A full Content in the perfect accomplishment of his work , 1. In the just Destruction of his Enemies that rebelled and rejected him . 2. And in the Blessedness and Glory of his Saints , who are his Body : and in the pleasing of God in all . Thus much of what Christ was to receive to himself . 2. That which Mankind was to receive for whom he satisfied , was 1. Immediately , in the change of his Condition ; where is Considerable , 1. The Terminus à quo , which was , A Legal necessity of Destruction or Damnation ; which consisteth in this , that now the Lawgiver ( God-Creator ) being satisfied , he is no longer necessitated or obliged ( as we may speak ) to destroy the Sinner ; ( tho' yet the Law is not wholly Abrogate , nor its Obligation of the Sinner to Duty or Punishment dissolved : ) but the Sinner is Delivered from that Law as it stands alone without a Remedy , seeing a sufficient Remedy is provided , and the Law it self is now at the pleasure and dispose of the Redeemer , who will Judge no Man by this Law alone , or principally . So that the Sinner who before was not pardonable , but in potentiâ remotiore nor at all quoad Potentiam Dei ordinatam in his former state , without this change ; is now become pardonable in Potentiâ propriore , & quoad Potentiam Deiordinatam in his present state . 2. The Terminus ad quem , or state to which he is Delivered ; is , 1. To the Redeemer as Proprietary , he being his Own. 2. To the Redeemer as Rector , to be dealt with on terms of Grace , and in order to Recovery from his Misery . 3. And in both these to the Redeemer as our grand Benefactor and Saviour whose Office is to lead us to God by the winning demonstration of his Love. Mans state having this immediate change of Relation : 2. The Benefits Consequential to these which he receiveth ; are Either , 1. From Christ as Rector : Or , 2. As Dominus absolutus , Proprietary . 3. And as a free Benefactor doing as he list with his own benefits . 1. As Rector , Christ is ( as is said ) 1. Legislator : 2. And seeth to the Execution . As Legislator , 1. He taketh down the old Law , both , 1. That of works , as it is a proper covenant and means of Life , and so freeth man from the necessity of perfect obeying for salvation ( though yet he destroy not its being or obligation to perfect obedience . ) 2. And he freeth those that were under it , from the Mosaical Law of Rites , and that by Abrogating it ( But this was not till the fulness of time , but the other was presently upon the beginning of Restauration . ) 2. He [ 1. Maketh , 2. Promulgateth ] a New Law of Grace , containing , 1. Essentials : 2. Accidentals . By the Essentials of the Law , 1. He prescribeth to men a sweet and easie Course of Duty , and giveth them commands that are not grievious ; which 1. In some respects he maketh meer Duties and Means : 2. And in other respects , Conditions of their receiving farther benefits . 2. He determineth of what shall be Due to man , ( as by way of Penalty if they Rebel ; so , 1. ) By conferring farther benefits on men : Which are Considerable , 1. In themselves : 2. In the way of Collation . 1. The Benefits given by the new Law or Covenant are , 1. Right to relative Benefits or new Relations . 2. Or Right to real Benefits . The former are , 1. Principal and Radical , that is , Membership of Christ or Union with him . 2. Or Consequential : Which are , 1. The fruits of satisfaction , properly as satisfaction ; that is , The Restoring us from the misery we fell into , by freeing us from Guilt or Obligation to punishment , by pardoning our Sin , and Justifying us , so far . 2. Those that are Consequential to satisfaction , not meerly as satisfaction , but as a Price Purchasing or Meriting farther good , ( and so are consequents of his Meritorious Works also . ) And that is his bringing us to a higher and better state of Relation than that which was lost ; which is in , 1. Adoption to Sonship . 2. Membership of the Church of the Redeemed and Called . 2. The real Benefits which the Covenant giveth us right to are , 1. Such as are to be received in this Life : As 1. The Spirit to be , 1. Our further Sanctifier : 2. And Comforter . 2. And all other things to work for our good , and promote our Recovery and Happiness . 2. Or such as are to be received in the Life to come ; Either at the Entrance , as , 1. Felicity of the Soul first , and then Resurrection from the Dead . 2. And Justification by sentence and adjudication of Eternal Glory : 2. Or in the state thereof , which is our Perfect Blessedness in Enjoying God , and being perfectly acceptable to him in our Persons , and Praises . We speak not now of these real benefits as Conferred in themselves ; but in the Right we have to them before hand : All which Right is given by the New Law or Covenant , as Gods Instrument . 2. And as the benefits given , so the manner of the Laws giving must needs be observed : Which is , 1. By imperfect Collation , not ipso facto , presently making the thing our own , which is , 1. When the gift is conditional , suspended on some Condition : And only thus doth the Law or Covenant give Pardon , Justification , Adoption , with all that Right to real Mercy before mentioned ; to all men , Elect or not Elect before they believe . 2. Or when the thing is given only in Diem . And so Right to a Resurrection is given to all . 2. Or else the Law makes a perfect Collation , and that is , 1. When it gives the Benefit absolutely and presently : So that Christ freed men from the Law of Works and Ceremonies , so far as is before expressed . 2. Or when it actually confers that Benefit after the performance of the Condition , which before was but Conditionally Given . For it was the will of the Legislator that the actual Gift should be suspended on that Condition ; and therefore though the Nature of the Law change not upon that performance of the Condition , yet it then begins Moraliter Efficariter agere , which it did not before . And thus the Law of Grace gives actual Pardon , Adoption , and Right to glory , to men as soon as they sincerely believe . And here begin the Effects of Christs death in Law sence , to be peculiar to some ; when they perform the conditions which others do not ( which condition Christ giveth not as Legislator . ) All that we have spoke till now , was common to Non-elect . Thus we have shewed what the Law gives by its Essentials . 2. By the Integrals or Accidentals ( which you will call them ) of this new Law ; ( for Laws use to have Preambles , Narratives , &c. to inform men of the ground , occasion , and end of them : ) Christ doth , 1. Give all men that hear it information or objective discovery of whatsoever is necessary to be known for attaining the foresaid benefits : As of God , Christ , his Nature , Office , Works , &c. 2. He giveth them potent Reasons , Motives , Perswasions , Exhortations , Threatnings , &c. to work upon their Wills. And both these are Grace and sufficient in suo genere . Having shewed what Christ giveth as Legislator , it followeth , 2. That we shew what he giveth in Execution of these Laws . And that is , 1. In this Life , as was promised . 2. After , 1. At Death and by Resurrection , 2. By Judgment , 1. By Sentence , where as Judge , 1. He Justifieth all Believers , 2. Adjudgeth to them Everlasting Glory ; ( as he Condemneth their Enemies to Everlasting Fire : Both Wickedmen as Rebels , and Devils as hostes open Foes . ) 2. In Execution of this Sentence he perfecteth them in Glory . So far of Christs Benefits which we receive from him as Rector . 2. Next we are to view those which Christ gives as free Benefactor , and Dominus absolutus meerly ( though yet with respect to the Ends of Government . ) And so , 1. He disposes of the Means . 2. Of the Success . 1. He giveth Means differently as he please , to some more , to some less . And they are , 1. Outward Means : 2. Inward . The outward are , 1. The Works of God. 2. The Ordinances or Justified Means . The works which are means to teach and win men are , 1. The Creatures themselves as discovering Gods Wisdom , Power , Goodness , and much Mercy to man , so much as opened to all Nations that hope of pardon , which was their Encouragement to all that Sacrificing , Prayers , and other Religiousness , which they generally in some measure used , and would never have used it , had it not been for this hope , which was grounded in a discovery of Gods Mercifulness to them , though Sinners . 2. And Providential disposal of Events , much furthers this : 1. In seasonable Afflicting and Punishing : 2. In giving the Mercies of Prosperity . 2. The Ordinances or instituted means are , 1. His Ordinances strictly so called , as , 1. His Laws , Covenants , Doctrine . 2. And his Sacraments . 1. Baptism . 2. And the Lords Supper . 2. And the concomitant means . 1. For the divulging of his Word ; by 1. Men appointed thereto , 1. Ordinary , as , 1. Ministers in their places ; and 2. Other Christians in theirs . 2. Extraordinary , as Apostles and Prophets . 2. And by Artificial means . 1. To the Ear by Speaking , in Teaching and Perswading by the foresaid men : 2. To the Eye by Writing , Printing . 2. And as he giveth these means for the divulging his word ; so for the inforcing of it and the success that men may Understand , Believe and Obey it , he giveth means . 1. Extraordinary , as the Holy Ghost to work Miracles . 2. Ordinary , 1. By fellowship with one another in ordinary community , whether . 1. With private Christians : 2. Or Ministers , either of which help us : 1. Either by Example : 2. Or Instruction , either , 1. By Conference . 2. Or solemn Teaching , 1. By Voice , 2. Or Writing , being gifted , 1. Meanly , 2. Or Eminently , 1. By Nature , 2. Art , Learning , Grace as God is pleased to dispose . 2. Or else these Ordinary helps are from and in Association , and that , 1. In lesser bodies as Families . 2. In greater as , 1. Ecclesiastical Churchches : Where we have the benefit , 1. Of the Persons , 1. Officers , 2. Members Common . 2. Of the order and ordinances , discipline , &c. 2. Or Civil Societies , where we have all civil helps to further our Religious Ends. So much for the Outward Means , Only observe , that I am not now speaking of these as commanded and made due : for so they are not given by Christ as Legislator ; but as bestowed and disposed of eventually which is by Christ as a free benefactor , proprietary or Dominus absolutus ; so far as he doth it without pre-obligation and differently . 2. Next , the Inward Means which Christ giveth thus are , 1. The disposal and ordering of the temper of the Humours and parts of the Body , so as may be more or less fit to receive or retain Impressions . 2. The advantitious helps are , 1. The service of good Angels . 2. Above all the Holy Ghost , to work in that season , manner and measure as to his Wisdom seems meet . So much of the Benefits which Christ giveth as free Benefactor and as Dominus by way of Means . 2. Lastly , He also succeedeth these means variously as he please . 1. To some for the Endowing them only with Common Gifts , 1. Extraordinary , as working Miracles . 2. Ordinary , as 1. Intellectual , in the knowledge , 1. Of Arts and Sciences ; 2. Or of more Divine Truth . 2. Or Moral , either , 1. In Civility and common Honesty toward Men ; with excellent quallifications , as Meekness . Patience , &c. 2. Or Religiousness or Piety toward God ; which is of divers degrees . some having less , and some more , even a taste of Gods word and the powers of the World to come , with some real Faith , Love , Joy , Cleansing from former filthiness , and Sanctification by the Blood of the Covenant , which yet are not saying . 2. To others he giveth his Spitit to work in such seasons , manner and measure , ( accompanied with congruous providential occurrences and removal of temptations and hindrances ) as shall infallibly prevail , 1. For to bring them to Faith ; and 2. To further Sanctification and Perseverance . In a word he useth such means with all his Elect as shall infallibly succeed , to bring them to Faith and Perseverance ; and so much with all the World , as shall leave them all without excuse . In all this you may see that those benefits which Christ gives as free benefactor and as Dominus absolutus are neither for all men alike , nor for all the Elect alike ; nor for ought we can know , for any two persons alike in degree ; and therefore if Christ may not be said to Die for any man except he give him all that he gives to others without the accusation of being an imperfect Saviour ; then he could not be said to Die for most of the Elect. Also you may see in this Scheme how far Christ Died for all men , and how far not ; and that the main inequality is not in the Mercies which he gives as Legislator , ( till their own Faith or Unbelief make the difference ) but in the Mercies which he gives as absolute Lord , which flow from his secret Decree de rerum Eventu . And lest you should think that all this Power and Operation ascribed to the Mediator is derogatory to the Father ; understand that as the Father and Son are one ; so the Mediators Power being but the Supream Derived Power , and not the Supream Primitive Power , it still supposeth the Primitive Power and Operation of the God-head . And therefore both the obtaining and conveying of these benefits to us is still expressed to be as from Christ indeed , but in dependance on , and by derivation from God. And so 1. As they are at first procured by Christs satisfaction , they are said to be by Purchase or Redemption . 2. And as they are continued , or daily given out from the continued Moral Vertue of that satisfaction in Gods acceptation , they are said to he procured by Christs intercessions ; which being but the said continued force of his satisfaction and purchase in producing the remote effects ; I need not speak of it any further . Thus I have given you a Scheme of the Nature , Order and Difference of the Effects of Christs Death , in the best manner that at present I can learn from the Word . And though in this you may see my whole sence of the point in hand , and all the distinctions are here couched which I intend to make use of ( or at least implyed : ) Yet because some of them need a fuller explication , I will next proceed to that . CHAP. II. Some further necessary Distinction . 1. IN the next place as I told you that it was Essential to Christs Punishment in Specie that he suffered nostro loco ; so because here lies the first and greatest point of the Controversie in hand , quorum loco , in whose stead Christ suffered , and whose sin or guilt did lie upon him . And also because the right or wrong understanding of this point hath so great an influence into most of the consequent points in the Body of Divinity , as either much to help us , or quite to overturn all ; I think it exceeding necessary , that we here carefully distinguish of the Phrase Nostro loco , or in our stead . Understand therefore that a thing may be said to be done or suffered [ In our stead ] in these two sences , 1. When he that doth or suffereth it , doth therein Legally Personate us , or Represent our Persons , or do it in our Name ; so far that though Naturally the Agent or Patient be another person : yet Legally Morally or Civiliter he is not another . Thus a Deputy , Delegate ▪ or Vicarius whom I send in my Name to pay a Debt , is herein Legally my self : What he payeth I pay Civiliter or in Law sence . I shall shew you when I come to my Propositions how intollerable and desperate an Error it is , overthrowing the very frame of Christianity , to affirm that Christ did thus Die or Satisfie Nostro loco in our stead , or any Mans stead . 2. Or one is said to Do or Suffer Loco alterius in anothers stead , when it is done to save another from doing it that was obliged to do it ; or that suffered that which another was obliged to suffer toward the freeing him from it , being materially the same , but not formally from the same Obligation , but from the Obligation of a voluntary Sponsion ; and being not done or suffered in the Name or in Representation of the Person of the other : But in a Third Person , viz. in the Person of a Mediator , Redeemer or Friend . I say , when a Mediator or Sponsor consenteth to bear the Punishment deserved by the Offendor , and so far to have his faults imputed to him ; this is to suffer in his stead . And thus I shall anon prove that Christ suffered in the stead of all Mankind , having that Punishment on him which all mens sins deserved . 2. We must also distinguish between Christs Dying Loco nostro in the foresaid sence , and his Dying In nostrum Beneficium : Or between his Dying for us Subrogative and Effective : The former being the presupposed ground of the latter . Christ is considerable first as Dying for our Sins as the pro-causa Meritoria , before he is considerable as Dying for our Benefit , In regard of the order of Execution , as the Efficient Cause is before the end obtained . I shall after shew that he Dyeth Loco omnium aequaliter ; all mens Sins , except the after excepted , being equally the Cause of his Sufferings ; but not In omnium Bonum aequaliter , not to procure equal Benefits for all , or for ought we can prove , for any two . 3. We must distinguish between the Sins whose Guilt Christ took upon him and bore on the Cross ; and those which he never took upon him or bore : That is , the final non-performance of the Conditions of the New Covenant . 4. And so we must distinguish between , 1. That Law whose Curse Christ took upon him , and bore , that he might deliver men from it who were obnoxious to it , and obliged to bear it ; that is , the first Law of Works . And 2. That Law whose Curse he never took upon him nor bore ▪ nor ever freeth any man from who is once properly , Actually and I eremptorily obliged to bear it , or whom it doth actually condemn as guilty of the threatned Penalty : That is , the Law of Grace , which is his own New Law , condemning the finally Impenitent . 5. We must also distinguish betwixt the fulfilling of the Law , which is when it attaineth its most immediate or nearest Ends : And the satisfaction to the Law-maker for not fulfilling it . It is fulfilled either , 1. In respect of the Precept , and that is only by Perfect Obedience . 2. Or in respect of the Th●eatning ; which is fulfilled only per supplicium delinquentis , and not in anothers suffering . For if it never threatned another : then the threatning is not fulfilled in anothers suffering . You must distinguish also between satisfaction to the Law , and Satisfaction to the Lawgiver . The fulfilling of the threatning may be called satisfaction to the Law , for the not fulfilling of the Precept . I shall shew you that Christ did not this , but that he satisfied only the Lawgiver , and not properly the Law ; seeing the Law cannot relax it self , and therefore cannot accept of satisfaction in stead of fulfilling : Yet improperly it may be said to be satisfied , in that its pricipal ends are obtained , though not its nearest . But we must not use improper speeches without necessity , 6. We must distinguish between the satisfying of God as Rector per leges and the satisfying him as Dominus absolutus . Christ did not satisfie God properly as Dominus absolutus , but as Rector per Legem , yea as Rector per hanc Legem ●p●●●m ; and so satisfied him by doing and suffering that by which the chief ends of that Law may be attained . Much less did God require satisfaction strictly and properly as a Creditor for a Debt : Though Metaphorically our Sins and our Punishment are called Debt ; and so we are called Debtors and God the Creditor ; And so satisfaction is the Redditio equivalentis vel Tantidem , non Ejusdem . Yet without a metaphor , punishment may be called Debitum , Due : But it is Due to us from God , and not properly to God from us ; much less due to God as a Debt to a Creditor , or Goods and Possessions to a Proprietary . 7 , We must distinguish betwixt suffering ex obligatione Legis & merito peccati , as we should have done if we had suffered our selves ; and suffering ex obligatione solius sponsionis propriae ; as Christ did without any Merit or Legal obligation ; His own Sponsion being instead of both , and our Sin and Obligation being but the Occasion , or Loco Causae meritoriae & Obligatoriae . These Distinctions are chiefly to shew what Christ did , which must be known before we can clearly discern for whom : The use will be after manifest . More Distinctions are necessary , especially about his Obedience or Fulfilling the Preceptive part of the Law , ( and not the commination ) and that in his own person , as obligatory to himself , ( for the Precept obliged him , though the threatning did not ) and not in Personâ nostrâ or as obliging us : But I will proceed to those Distinctions which concern the Effects . 8. We must further distinguish between Christs Death as satisfactory to Justice , and as a Price meritorious to purchase further Benefits : For I shall manifest that the former is the immediate next Effect ; and that it could not be Purchasing , meritorious , no nor accepted , but as it is first satisfactory ; and that Christ did not Merit or Purchase further Benefits Loco nostro , so far as he did suffer Loco nostro . 9. We must distinguish between Gods acceptance of Christs satisfaction ▪ and Acquittance and Justification of him thereupon , as having discharged all that he undertook ; and Gods Acquittance , Justification and Acceptance of Sinners themselves . God proclaimeth himself well pleased in his Son , as having done all his work perfectly ; when yet he is not well pleased with and in men themselves till Christ be formed in them : nor perfectly , till Christ be perfectly formed in them , and till he have presented them perfectly sanctified ▪ and justified to his Father without spot or blemish , and fit for him to take full delight in . 10. We must distinguish between that Redemption of Mankind , which Christ procured immediately by his satisfaction ; [ viz. That all should be saved from that legal necessity of perishing , and God should Remit his Right of Punishing , and the advantage which his Justice had against man , into the Power and dispose of the Redeemer ; and that Mankind should be all delivered up to Christ as their Lord and Ruler , to be dealt with hereafter upon terms of Mercy and not upon the old terms of the Law of Works in meer rigor of Justice ] And that full recovery which Christ afterward maketh by the giving out of his Grace and Benefits . And so ( as part of this ) we must distinguish beween Mercy and Life Given to Christ for men , and Mercy and Life Given by Christ to Men themselves directly . For as Christ and not we did make the satisfaction to God ▪ so the Actual benefits are given first to Christ , and not directly to us ; and so by Christ to us : Not that Pardon or Justification formally is given to Christ ; but Power to pardon and justifie ; to be exercised on the terms which we shall afterwards express : God having not directly and fully forgiven the Sinners themselves but remitted his Right of Punishing as he is Rector according to the old Rigorous condemning Law ; delivering the Obligation into the hands of the Redeemer ( as we do the Debtors Obligations into the of hands of the surety for his security ; ) to be put in suit only in Case of rejecting of his conditions of Grace . 11. We must as is said before distinguish between Christ ( and the Father in him ) as Rector per Leges or Legislator , and as Dominus Absolutus . And so we must distinguish between those Benefits which Christ as Rector giveth by his Laws ; and those which as meer Benefactor and Absolute Proprietary he giveth , though not contrary to his Laws or Covenant ; yet over and above what by Covenant or Law he giveth . Also we must distinguish between the Event and Nature of things as such ; and the Right to , and Dueness of of things as such . And consequently we must most carefully distinguish between Gods Will de Rerum Eventu , and his Will de Debito , as such . The clear distinguishing of these two is a singular Key to the opening of the sence of Scripture , and in particular of this Controversie . For indeed , it is to distinguish between our Physicks and our Ethicks . Gods will about Natural Beings as such stands at the top of Physicks , as the first Cause . Gods will de Debito as such , stands at the top of our Ethicks , as the first Cause . And you may easily conceive , how the confounding of our Physicks and Ethicks must needs blind us and lose us in our Divinity , as it would do in Philosophy . I joyn all these Distinctions together , for in some they all come to one , or are of necessary consideration joyntly that any one of them may be understood . Our Divines usually with the Schoolmen distinguish between voluntatem signi and Beneplaciti . But in the ordinary School Sense , that is not the same distinction with that which I here intend . Dr. Twisse oft useth the distinction between voluntatem propositi & praecepti , and meaneth in effect the same that I do : But he oft speaks of it as being but Metonymically Gods will , and not properly ; by which I must conclude that he meant quoad Eventum , and not quoad Debitum ; for God properly willeth that this shall be Mans Due or Duty . I shall therefore a little further explain this Distinction , and then shew you the soundness of it , and then the exceeding usefulness and necessity of it ; both in this and many other Controversies . 1. For the Title , I choose rather to denominate it from the Object than the Act ; because the Diversity is in the Object , but none in the Species of the Act naturally considered : Debitum and Natural Being are two distinct things ; but [ To Will ] one , and [ to Will ] the other , is all one as to the Nature of Willing . God doth as properly Will Duty , as he wills Natural Beings : Yet if I must denominate it from the Acts , I would distinguish between Gods Directive Will , and his Legislative . For to call it volunt as Praecepti is too narrow a term ; for the Precept is but one part of Gods Law , and determineth only of one sort of Right ; that is , of the dueness of obediential Actions , or forbearance of forbidden Actions . But there is also a Debitum praemii , & Beneficii-purè vel absolute-dati , & Debitum Poenae , which the rest of the Law , Testament or Covenant of God determineth of ; which must all be here included as well as the former . In sum , the Law determineth , 1. What Shall be due from us ; 2. And what Shall be due to us , and on what terms . I call it therefore , The Will of God de Eventu , & de Debito , as such . I say . [ as such ] for else they are coincident : For Gods Will de rerum Naturâ , vel existentiâ determineth de Debito quatenus evenit esse Debitum , but not quâ Debitum . And his Will de Debito determineth of the Dueness of some Events , not as eventual but as due : Or to avoid all ambiguity call it Gods will de ente mere naturali ; and his will de debito Morali ; or Legislative or Governing . 2. And for the Nature of the distinction , understand further , that there are two Acts which I call Gods will de Debito . The first is that immanent Act of his Will by which he strictly and properly willeth what shall be due . This also is twofold ; 1. Productive or Instituting dueness : 2. And approbative or taking complacency in Duty . The former of these I principally intend , but exclude not the latter . God doth eternally will every Due , but it is not therefore eternally or from Eternity Due : For he willeth from Eternity ( to speak vulgarly ) only that this shall be due at such a time , and by such a means . I say by such means : For though Gods will produce all dueness , yet only by means doth he produce it . That means is , the Revelation of his will. 2. This Revelation of Gods will de Debito , we call his Law. This therefore is the second thing which I call Gods will de debito , or his Legislative will ; that is , the Law as it is signum voluntatis Divinae , that is , formally as a Law. This I call Gods will de Debito , only Metonymically , as it is the sign of his will before expressed . If the proper will of God were separated from this , it would then be no producer of Dueness or Right at all ; for it would be no Law no signum ; it would lose its Nature as Abrogated Laws do . Also observe , that you must here carefully distinguish between Gods Act in making a Law , and the Moral Act of that Law , or of his will by that Law when it is made . I call not Legislation it self [ God 's will de Debito ] or , [ his Legislative will. ] His ordaining the sign it self , or making the Law which is his instrument , is an Act of his will de rerum Eventu vel Naturae For it only maketh that instrument or sign by which Right shall be after produced ; but doth not directly thereby produce that Right . But it is the signification and Moral Act of that Law , which floweth from its Nature which doth produce Right , and which we here intend . The Scribe that writes a Statute , and the Sovereign himself , in composing the Matter , Order and Terms , doth but make that Signum or Instrument , which being made doth therefore Institute Right , because it signifieth the Sovereigns will to institute it . So much for the explication of my meaning in this Distinction . 2. Next I shall say somewhat to prove the soundness of it , which is therefore necessary , because some ignorant persons laugh at it ; as if we feigned two wills in God , and one of them contrary to the other . Otherwise , to men of understanding it is not very needful : And therefore I shall say but this briefly ▪ It is not two Wills in God , as two distinct Essences or Faculties that I assert ; but only two distinct Acts : Distinct , I say , in regard of their distinct products or Effects , and so to mans apprehension , though in God , we say there , is no diversity or distinction . Yet as we cannot hansomely conceive of his will to save Peter , and his will to damn Judas , as one act , having such different Effects ; so it is here . Who knows not that Naturality and Morality . Physicks and Ethicks , Event and Right are different things , and consequently we may and must distinguish of Gods willing them accordingly . When a Man saith , [ You shall do this , ] preceptively , he doth only say [ It shall be your duty to do it ] but saith not that eventually you shall do it . Nor are his words false if you never do it . He that saith prophetically or by prognostication [ you shall do this ] means that it shall so come to pass ; and if it do not his words are false : But he doth not say , [ It is or shall be your Duty . ] 12. Accordingly we must distinguish between the antecedent and consequent Acts and Will of Christ as Ruler of Mankind . For the understanding of which and avoiding mistakes , observe , 1. That we speak not now of Eternal Decrees , but of the will of Christ in this Relation as he is the Ruler of the World and Church , and as he is the conveyer of his mercies according to and by his Covenant , and as he judgeth the World according thereunto . 2. That by his Antecedent will , and acts , we mean only that which in his Government is Antecedent to Mans Obedience or Disobedience ; which is principally Legislation , and and making his new Covenant ; and also the giving of Preachers , and other acts , which are the first part of his Administration . And by his consequent Acts and Will , we mean only that second part of Government , which findeth Man Obedient or Disobedient , and is commonly called Judgment and Execution . And when we say that by his Antecedent Acts and Will Christ giveth Pardon , Justification and Right to Glory , equally to all ; we mean that as Legislator and Promiser , he hath antecedently made an Universal Act of Oblivion or Deed of Gift Conditionally Pardoning , &c. all , and no farther than Conditionally Pardoning any . And when we say that he consequently justifieth and saveth none but true Christians , and in that Sence dyed for no other according to his consequent will , we mean that as Judge of Mankind he will give Justification and Salvation to Believers and to no others ; nor ever intended to do otherwise . ( Let the Reader know , that the foresaid Scheme of the Effects of Christs Death , is more accurately , and yet more briefly done in my Methodus Theologiae : And therefore let him that disliketh the Number or Order of Distributions pass it by : But I have not time to reform it here . CHAP. III. Explicatory Conclusions . Proposition I. CHRIST Died nullius loco , so as strictly , and properly , and fully to represent Mens Persons as if in sensu Legali vel Civili they themselves did suffer and satisfie . Prop. II. Christ Died loco nostro , so as to bear that Suffering partly for kind , and wholly for weight , which our sins deserved , and we should have born . Prop. III. Christ's Dying [ in our stead ] is in order of Nature , before his procuring us Benefits by his Death ; as the means necessary thereto . Prop. IV. Christ dyed not for any Mans final non-performance of the conditions of the Law of Grace . Prop. V. Christ did not bear for any the proper punishment threatned by the New Law , as such ; nor taketh off its Actual proper obligation from any . Prop. VI. Christs Obedience was a perfect fulfilling of the preceptive part of that Law , whose actual obligation he submitted himself to . Prop. VII . Christs sufferings were not a fulfilling of the Laws commination as obliging us , nor was it fulfilled but relaxed to us by a pardon . Prop. VIII . Christs sufferings were a satisfaction , or Redditio aequivalentis , non ejusdem ) for our not fulfilling the Precept , and the Fathers not fulfilling the Threatning upon us , ( or our not bearing the penalty . ) Prop. IX . Christs satisfaction was not made to the Law properly , but to the Law-giver for the transgression of the Law. Prop. X. The Law as binding us , was the great Occasion of Christs Death , and Loco-causa Obligatoriae : But not the Obligatory Cause it self . Prop. XI . Christs own Sponsion and his Fathers will were the only proper obligations . Prop. XII . Christ satisfied God most properly as Legislator or Rector per legem operum , and not without respect to his Law : His satisfaction was for the obtaining the principal ends of the Law. Prop. XIII . Christ suffered in our stead , that we might not suffer ; but he did not in proper sence obey in our stead that we might not obey , but for our sakes and benefit and that we might obey . Prop. XIV . All mens sins equally were the occasion or Loco causae meritoriae of Christs sufferings ( except the fore excepted sins . ) Prop. XV. Christ in suffering bore the punishment antecedently due to all Mankind , equally , and not the punishment due only to some ; and so dyed Loco omnium aequaliter in regard of his suffering , and their sin the cause . Prop. XVI . The purchasing meritorious Virtue of Christs Death , and all the rest of the effects which follow thereupon , do presuppose the satisfactory Virtue , as the very ground of all ; and without which Christs Death would have been unacceptable to God , as having only Rationem mali , or at least would have been but a pattern of Patience as suffered from men . Prop. XVII . Christ did not purchase further benefits Loco nostro , though he suffered Punishment Loco nostro . Prop. XVIII . God was not well pleased with Man , no , not the Elect , nor did he acquit or justifie them , when he proclaimeth himself well-pleased in and with his Son , as being a perfect accomplisher of his will , and when he did acquit and justifie him . Prop. XIX . All Mankind immediately upon Christs satisfaction , are redeemed and Delivered from that Legal necessity of Perishing which , they were under , ( not by remitting Sin or Punishment directly to them , but by giving up Gods Ius puniendi into the hands of the Redeemer ; nor by giving any Right directly to them , but per meram resultantiam this happy change is made for them in their Relation ; upon the said remitting of Gods Right and Advantage of Justice against them , ) and they are given up to the Redeemer as their owner and ruler , to be dealt with upon terms of mercy which have a tendency to their recovery . Prop. XX. In Law-sence , or in respect to the Legislative will of God , Christ Dyed for all men . This will be explained in the following Propositions . Prop. XXI . Neither the Law whose curse Christ bore , nor God as the Legislator to be satisfied , did distinguish between men as Elect and Reprobate , or as Believers and Unbelievers de presenti vel de futuro ; and so impose on Christ , or require from him satisfaction for the Sins of one sort more than of another ; but for Mankind in general . Prop. XXII . Christ hath made satisfaction to God as Legislator ; and accordingly his Legal Rigorous Justice is satisfied , for the Sins of all mankind , as they are condemned , and were to be judged directly , primarily , simply by that Law ; and hath not satisfied the Legislators Justice for some men only as Elect , or for one more than another , but equally for all . Prop. XXIII . Christ hath by his Redemption of all obtained a Novum jus Imperii over all , and is Rector derivativè Supremus . Prop. XXIV . As those those that know not God nor his Creation , are yet Gods Subjects as Creator , and he their Lord : So those that know not Christ nor his Redemption , are yet his Redeemed , and his Subjects as Redeemed , and he their Lord-Reedeemer as to his Right and Law , and their Obligation . Prop. XXV . God the Father , and Christ the Mediator now dealeth with no man upon the meer rigorous terms of the first Law : [ Obey perfectly and Live , else thou shalt Die ; ] But giveth to all much Mercy , which according to the tenor of that violated Law they could not receive , and calleth them to repentance in order to their receiving further mercy offered them . And accordingly he will not judge any at last according to the meer Law of works , but as they have obeyed or not obeyed his conditions or terms of Grace . Prop. XXVI . Though God hath been pleased less clearly to acquaint us , on what terms he dealeth with those that hear not of Christ , yet it being most clear and certain that he dealeth with them on terms of Grace , and not on the terms of the rigorous Law of works ; this general may evince them to be the Mediators Subjects and Redeemed . Prop. XXVII . The Law of Nature since the fall , is part of the Mediators Law , by which in part he governeth : For it , with all things is deliverto him . Prop. XXVIII . Man without Scripture may find that he is a Sinner , and that Sin deserveth Gods wrath , and his destruction ; and in the Creatures and Providences , providing for him , preserving , maintaining , delivering him , he may find abundance of Mercy ; which being given to one that deserveth misery , must needs evince that it comes from a most gracious disposer , and tends to recovery , and to further mercy . Prop. XXIX . Hence all Nations of the World have known themselves Sinners , and all Nations have had a Hope of obtaining mercy in the pardon of their sins ; and thence it is that all ( who acknowledge a God ) have had some kind of Religion ; and expressed it in Sacrifices or Prayers for pardon and mercy ; which could never have been , without the said Hope . Prop. XXX . Though it be very difficult and not very necessary to know what is the condition prescribed to them that hear not of Christ , or on what terms Christ will judge them ; yet to me it seems to be the Covenant made with Adam , Gen. 3. 15. which they are under ; requiring , their taking God to be their only God and Redeemer , and so expecting mercy from him , and loving him above all , as their end and chief good ; and repenting of Sin and Sincere Obedience according to the Laws promulgate to them , to lead them further . Prop. XXXI . As the rigorous Law of works is so far taken down to all men , that they are no longer under its imposed necessity of perfect obedience to salvation ; so the Mosaical Ceremonial Law , is Abrogated totally , and so the Obligation destroyed for all that were under it , without difference of Elect or Non-Elect . Prop. XXXII . God the Father and Christ the Mediator hath freely without any prerequisite condition on mans part enacted a Law of Grace , of Universal extent in regard of its tenor , by which he giveth , as by a Deed of Gift , Christ himself with all his following benefits which he bestoweth ( as Benefactor and Legislator ) and this to all alike , without excluding any ; upon condition they Believe and Accept the Offer . Prop. XXXIII . By this Law , Testament or Covenant , All men are Conditionally Pardoned , Justified and Reconciled to God already , and no man Absolutely ; nor doth it make a difference , nor take notice of any , till mens performance or non-peformance of the condition make a difference . Prop. XXXIV . This Law or Covenant Christ ordaineth Heraulds to Publish , and commandeth them to Preach it to every Creature , and commandeth every man in his place to publish it ; without excepting or excluding any from the Priviledge of receiving it . Prop. XXXV . As a Sovereign is not bound to cause every particular man infallibly to hear of his Laws , so he maketh a convenient publick Declaration of them ; so Christ as Legislator is not bound to provide that every man hear of his Law whom it doth concern : Men that by Nature may be convinced that there is a God , and how necessary it is to know him and their Duty concerning him , and how little they do know of him are bound to make all possible enquiry after the further Revelation of his will , though it were by travelling into other Countries . Prop. XXXVI . When we say God and the Mediator give pardon and Salvation to all men conditionally ; we do not mean that there is any condition of his Making the Grant , but of his performing it , or of our receiving the thing promised . He absolutely maketh a conditional Deed of Gift . He makes the Deed , and we are conditionally pardoned whether we believe or not . But we shall not be actually pardoned till we belive . Prop : XXXVII . The condition of this La Grant is nothing unreasonable nor of Natural proper impossibility , ( it is an Easie Yoake , and Commands that are not grievous ) it being not the least repensum , price or requital ; but only [ the Hearty Acceptance of the offered Benefit according to its Nature and use : ] It is therefore proper enough to say ( as Scripture doth ) that all men are reconciled , the Worlds sins taken away , and they forgiven ; though yet none of this is Actually done , nor ever shall be to the final Rejecters ; because in a moral sence , that is said to be done : which being highly beneficial and necessary , may be done if we will , all the other impediments being removed ; and nothing but the refusal can deprive Men of the benefit , the Law supposing that he that is compos mentis will accept so great an offered benefit . Christ having done all his part or quantum in se , as satisfier and Legislator and given himself with his benefits to every man that will accept him ; so that nothing but their own wilful refusal can deprive them of them ; in Law sence he may well be said , not only to Die for them , but to have procured them Pardon , Justification and Life . Whereas if the condition had either been a thing of proper Natural Impossibility , or unreasonable , or unhonest , or if it were long of Christ that it is not performed , than it were improper to say that Christ and Life is given them , or that Christ Dyed for them to procure this gift . Prop. XXXVIII . Christ hath given Faith to none by his Law or Testament ; though he hath revealed that to some he will as Benefactor and Dominus Absolutus give that Grace which shall infallibly produce it . And God hath given some to Christ that he might prevail with them accordingly : Yet this is no giving it to the Person , nor hath he in himself ever the more Title to it ; nor can any lay claim to it as their due . Prop. XXXIX . It belongeth not to Christ as satisfier , nor yet as Legislator to make wicked refusers to become willing and receive him and the benefits which he offers ; therefore he may do all for them that is fore-expressed though he cure not their unbelief . Prop. XL. Faith is a fruit of the Death of Christ , ( and so is all the good which we do enjoy ) : But not directly as it is satisfaction to justice ; but only Remotely , as it proceedeth from that ●us Dominii which Christ hath received , to send the Spirit in what measure and to whom he will , and to succeed it accordingly ; and as it is necessary to the attainment of the further ends of his Death , in the certain gathering and saving of the Elec● ▪ So that most directly it floweth from the good pleasure of God and the Redeemer , which we call Praedestination . So that it is an unmeet Speech ( and such as Scripture never useth ) to say , that [ Christ dyed to purchase us Faith ] though it be a Fruit of his Purchase . As if a Prince should Ransome or Buy a condemned Malefactor , agreeing and resolving that yet he shall not be saved , if he will spit in his Redeemers Face and refuse him and his kindness . And if it be known that this Malefactor is so desperately wicked , that he will thus reject and abuse his Redeemer and refuse his kindness , except the Prince send a bosom Friend to perswade him , who is the most powerful unresistable Orator in the World : If the Prince because he is resolved neither to lose the Man , nor his Price of Ransom , doth send this Orator with a Charge that he shall take no denial , nor cease till he have procured the Malefactors consent ; is it a convenient Speech to say , that he gave his Ransom Mony to purchase the Malefactors consent to be delivered ? Or to cure his wicked nature ? No : Yet it is true that his Price was a ground-work and Preparative to this effect ; so is it in our present Case . Prop. XLI . The Resurrection of the Bodies of all Men is a Benefit procured by the death and Resurrection of Christ : ( For though the Soul it self should everlastingly have suffered , yet the Body should have remained in its state of dissolution , if Christ had not restored it ) which Resurrection in it self is a mercy to all , ( and it is a means to Gods further Glory by his Creature ) though the wicked turn it to be the enterance of unspeakable misery to themselves . Prop. XLII . There is no mercy which any Man enjoyeth by Right of Law from God , but it is from the Covenant or Law of Grace , and so from the Blood of that Covenant : For from the old riolated rigorous Law it cannot be ; therefore it must be from the Law of Grace . Prop. XLIII . Christ by his Law of Grace , hath made it every Mans duty that hears it , to believe in him , and accept him , as our Saviour that hath made satisfaction for their Sins , and so dyed for them , and is their Redeemer : And to be highly thankful to him for this his Mercy . Prop. XLIV . Christ by his Law hath made a far sorer punishment than before belonged to them , to be due to all those that believe not in him as one that hath so satisfied , and are not thankfull for it , and do not take him for their Redeemer . And for refusing their Lord-Redeemer , shall they be condemned . Prop. XLV . The consciences of the damned in Hell ( which will be Gods executioners ) will everlastingly torment them for refusing that Pardon and Salvation that was so dearly purchased for them , and that Redeemer that expressed so much Love to them , and for not performing so reasonable and easie a condition , as Faith. They shall not then have the discovery of an impossibility in the condition , or that Christ never died for them , and never was their Redeemer , and consequently that it was no Sin of theirs to refuse a Redeemer , that was not their Redeemer , and satisfaction that was none for them , I say , they shall not have such discoveries to ease their consciences , and lessen their torments , and make Hell as no Hell to them . Prop. XLVI . A Christ-Redeemer , that hath satisfied justice , is the object of Commanded Faith , and presupposed to it : Annd he that commandeth all Men to believe in Christ a one that hath redeemed them or satisfied for their Sins , doth hereby assert the truth of this supposition . Prop. XLVII . The constitution of Christs Kingdom containeth many great universal mercies , Antecedent to those that are given conditionally by his Covenant or Law of Grace ; Such as are the giving of the Covenant it self , and the Institution of Sacraments , Ordinances , Officers , &c. Therefore as to be a subject is Antecedent to the being of an Obedient or a Rewarded Subject ; so Christs Antecedent mercies of Redemption , extend to more than his consequent mercies do , which suppose the performance of the conditions of his Covenant . Prop. XLVIII . The foundations of Christs Kingdom being first laid in his undertaking , Performances , Death , Resurrection , and Legislation or Covenant-making ; so there are three distinct states of his subjects : 1. The Antecedent state ( Antecedent to any act of their own ) is to be subditi obligati obliged subjects . 2. The mediate state is to be consenting obedient subjects , or rebellious and disobedient . 3. The consequent state is to be justified rewarded subjects , or Condemned Subjects . And it will not follow that Christ never brought men into the first condition , because he never brought them into the last . Prop. XLIX . Accordingly the Kingdom of Christ the Mediator , in its largest extent containeth all Mankind as redeemed , and made his obliged Subjects , though most prove Rebells . But in a limited sense it containeth only the faithful , obedient , and justified part of the universal Kingdom . Prop. L. It is this second consenting Part of his subjects only who are his Church , and are by Baptism engaged to him . So that the Kingdom of Christ as Redeemer is larger than his Church ; and they are not words of the same signification , unless when the word Kingdom is taken in the narrow sense . Prop. LI. God hath not divided the World into two Parts , and put one Part only under the Government of Christ , and Governeth the other immediately himself only as meer Creator : But Christ is Administrator General over all Mankind . Prop. LII . They that say that God giveth , all the mercies which the ungodly have , according to the first Covenant of Innocency ; must make that Covenant another thing than indeed it was . Prop. LIII . They that feign God to continue the Covenant of Innocency , as to the Promissory Part , and to Covern those that are born in sin and misery , by that Law which saith [ Be Innocent and Live ] do expose Gods Government falsly to reproach . Prop. LIV. They that hold that Heathens and Hypocrites are under no Covenant or Law that hath conditional promises , do deny a great Part of Gods Government of Mankind , and give them more excuse for their neglect of all means for their Salvation , than is true , or than God will allow of . Prop. LV. They that say that all the mercies bestowed on Heathens , or Hypocrites are given them without the purchase of Christ , by the meer will of God not respecting any reconciler or Propitiation , do Sin against the Scripture reasons of Christs Office , and undertaking , and do open a Gap for the reasonings of them who plead against the necessity of Christs death for the Elect. Prop. LVI . Though Christs Dominion over inanimates and Bruits do not prove that he dyed for them ; Yet his dying for Mankind in general , procured his Dominion over them ; which is joyned with his Empire over the same Persons , which he exerciseth by such Laws as have a tendency to their repentance , Pardon and Salvation . Prop. LVII . All this considered , It is ( de nomine ) a proper Speech much used in Scripture , to say that Christ dyed for all Men , and is the Saviour of the World , and is the Lamb of God that taketh away the Sins of the World , and is a propitiation for the Sins of the whole World , and tasted Death for every man , and that if one Died for all then were all Dead , &c. Seeing all the foresaid Benefits of his Death , are actually given them . Some Expository Thesis about the Effects of the Death of Christ . Proposition I. THE First and most Immediate Use and Effect of Christs Death , was the satisfaction ▪ of Gods Justice for mans Violation of his Law. Prop. II. It was not the Law it self that Christ satisfied ( if we speak properly ) but the Law-giver . Though improperly the Law it self may be said to be satisfied when its Ends are attained ; that is , the Ends of the Legislator in giving the Law. The Law knows no proper satisfaction . To admit of satisfaction instead of fulfilling and execution , is beyond the power of the Law , and is the act of the Legislator as he is above the Law. Prop. III. Christ did not suffer from the Obligation of the Law , but from the Obligation of his own Sponsion ; on occasion of the Laws obliging us to suffer . The Law never obliged Christ to Suffer ( though it did to obedience . ) Prop. IV. Christs sufferings were not a fulfilling of the Laws Threatning ( though he bore its Curse Materially ; ) but a satisfaction for our not fulfilling the Precept , and to prevent Gods fulfilling the Threatning on us . Prop. V. Christ paid not therefore the Idem but the Tantundem or aequivalens , not the very Debt which we owed and the Law required , but the Value . ( Else it were not strictly satisfaction , which is Redditio aequivalentis : And ( it being improperly called the Paying of a Debt , but properly A suffering for the Guilty ) the Idem is nothing but Supplicium Delinquentis . In Criminals , Dum alius solvit simul aliud solvitur . The Law knoweth no Vicarius Poenae ; though the Lawmaker may admit it , as he is above Law. Else there were no place for Pardon , if the proper Debt be Paid , and the Law not Relaxed but Fulfilled . Prop. VI. The Meriting and Purchasing of further Benefits is consequential to the satisfactoriness of Christs Death . It would be so far from meriting ( as it is his meer hurt ) were it not first necessary for satisfaction , that it would be displeasing to God , who is merciful , and delighteth not in the Blood of the Just . Prop. VII . Though Christs Death be first satisfactory and next Meritorious of further good : Yet hic Obedience is first Meritorious and afterward Satisfactory : For it could not Satisfie but by Meriting . Prop. VIII . Because Punishment is not a Thing Commanded by the Law , but Threatued ; therefore all Obedience properly is active , ( for suspensive is by act of will , ) and the distinction between Christs Active and Passive Obedience , must be carefully understood , or else it will tend to confound Obedience and Punishment . His Passive Obedience is but his Obeying in Submission to suffering ; where the Consent or Submission is the direct matter of Obedience , and not the suffering it self submitted to . Prop. IX . Christ did Give his Satisfaction directly and strictly ; not to Man for whom he suffered , but to God. whom he satisfied . Prop. X. Yet he may be said to Give it to men , ( especially in their Union with him and Justification ) in that he gives them the fruits of it : As a Father is said to give his Son a thousand pound , that layeth it out in Lands for him : Though properly the Seller hath the Mony , and the Son the Lands only . Prop. XI . It was not the Sins of the Elect only , but of all Mankind fallen , which lay upon Christ ▪ satisfying . And to assert the contrary injuriously diminisheth the Honour of his Sufferings ; and hath other desperate ill consequences . Prop. XII . Christs satisfaction was made to God as Legislator and Rector Supremus , and not ●as Dominus absolutus or meer Proprietary . Prop. XIII . Christ did neither Obey nor Suffer in any Mans stead by a strict proper Representation of his Person in point of Law ; so as that the Law should take it as done or suffered by the party himself . But only as a third person , as a Mediator he voluntarily bore what else the Sinner should have born . To assert the contrary ( specially as to particular persons considered in actual Sin , ) is to overthrow all Scripture Theology , and to introduce all Antinomianism , to overthrow all possibility of pardon , and assert Justification before we Sinned or were Born ; and to make our selves to have satisfied God. Therefore we must not say that Christ dyed nostro loco so as to personate us , or Represent our Persons in Law Sence ; but only to bear what else we must have born . Prop. XIV . Christ by his Death ( and so satisfaction to Justice ) hath purchased to himself a full Propriety in all the Creatures which were under the Curse , and so is become Dominus Absolutus of all , on a new Title of Redemption , as God was before on the Title of Creation . Prop. XV. Christ hath hereby purchased also a Supream Rectorship ( so far as a Derived Power may be called Supream ; and God as he is Redeemer is properly Supream ) grounded on his Absolute propriety ; even as Gods Rectorship as Creator was grounded on his Absolute Propriety as Creator . Every man may rule his own according to its Nature and Capacity . Prop. XVI . Hereupon by actual Rendition , all things are Delivered up to Christ both as Proprietary and Rector . Prop. XVII . As Proprietary or Dominus , Christ over-ruleth the World , and disposeth of all Events and Beings Naturally ( as most conduceth to his Redemption Ends. ) Prop. XVIII . As Plenipotent Rector he now Ruleth all inferior Rational Creatures by his Laws , as the Universal Lord-Redeemer . Prop. XIX . Seeing both the Rational Creature , and the visible frame of the Creation are delivered up to Christ the Redeemer , it must needs follow , that the very Law of Nature ( whether it be in Natura rerum , ut signum ; or in mente humanâ , ut principia Cognita ) is Christs Law : And so that those that are ruled by the meer Law of Nature are ruled by Christ , so far as they do well . Prop. XX. As God is the Ruler ( as to Title and some Legislation and Judgment ; ) of those very Pagans who know him not , but deny a Godhead ; so Christ is so the Ruler of those very Infidels who know him not , but deny the Mediator . Prop. XXI . In giving up all Propriety and Rule to Christ , God has not divested himself of any thing , save only a Right or ( as it were , ) an Obligation to punish the pardoned . For as Christ is God himself ; so the Father still Possesseth and Ruleth by the Redeemer . As he hath still the Title of Creator , so is he in the Son God-Redeemer . Prop. XXII . Seeing no Man can fulfill the First Law , or Covenant , and no Man can be saved by a Covenant not kept , and Christ Redeemed not Man into absolute liberty , ( to be from under Law and Rule , which were Misery to him and not liberty ) Therefore it hath pleased the Father and Mediator to make to Man a New Law and Covenant suited to his present State of Misery . Prop. XXIII . The Tenor of this Law is that whosoever will Repent , Thankfully and heartily accept Jesus Christ to be his Saviour , Teacher , King and Head , believing him to be the Redeemer , and will Love him ( and God in him ) above all , and obey him sincerely , to the Death , shall upon his first acceptance be Justified and Adopted , and upon his perseverance be justified at Judgment , saved from Hell , and Glorified : And whosoever rejecteth him , shall bear the Guilt and punishment of all his Sins against the Law , and for his refusal , be far sorelier punished . Prop. XXIV . By this New Law , or Covenant , Christ hath brought all Men , where it is Promulgate , under the Duty of receiving him , and Life in him : And under a Promise of Life , if they do receive him , and a Threatning of Death if they reject him . Prep . XXV . The tenour of this New Law in all these Parts is Universal , extending to all , ( No Man is excepted out of Precept , Promise , or Threatning ) whether the Promulgation be Universal or not . Prop. XXVI . It can hardly be proved that there is any great Part of the World , that have not heard of Christ , or had some means to have come neerer to the knowledg of him . Prop. XXVII . All those that have not heard of Christ , have yet much Mercy which they receive from him , and is the Fruit of his Death : According to the well or ill using whereof , it seems probable that God will judg them . Prop. XXVIII . But it is safest to leave the Case of those that never heard of Christ and their Infants , as a thing unrevealed or so darkly revealed that God would not have us know any more of it , than that our condition is far better than theirs , that so we may be thankful . Prop. XXIX . It is a course to blind and not to inform Men ▪ to lay the main stress in the Doctrine of Redemption , upon our uncertain conclusions of Gods dealing with such as never heard of Christ : Seeing all proof is per notiora : And we must reduce points uncertain to the certain , and not the certain to the uncertain , in our Trial. Prop. XXX . Christ may be Ruler de jure , and in Part de facto , where yet Satan prevaileth , and the Sinner shall perish for Rebellion . Prop. XXXI . In the New Law Christ hath truly given himself with a Conditional Pardon , Justification , and Conditional Right to Salvation , to all Men in the World without Exception . Prop. XXXII . This Law giveth Christ to no Man in the World by name ( now ) nor more then other , antecedently to their believing : But to all if they will believe . Prop. XXXIII . It is therefore a proper and true Speech to say that Christ dyed for all ( especially all that ever heard his Gospel ) : Seeing that in Law sence he did Dye for them in all the forementioned respects . As the nature of the Law is to constitute Debitum , Dueness ; so it constitutes to all Men , 1. The Dueness of Obedience , that they accept Christ offered them . 2. The Dueness of the Benefit , if they accept him ( a conditional due . ) 3. And the Dueness of the punishment if they reject him . So that in Law Sense Christ dyed for all . Prop. XXXIV . If Christ were not their Redeemer , and his Satisfaction had been no way for them , nor a Mercy to them , then the Damned should not perish for rejecting their Redeemer , nor for refusing the mercy of Redemption ; Nor their consciences accuse them for it . But undoubtedly for this will be their destruction , and for this their consciences will accuse them . Prop. XXXV . It being not the satisfaction it self that is tendered to Sinners , but the Fruit of it , It cannot by any Minister , nor will not by Christ , be offer'd ( in those Fruits ) to Men , if it were not first given and accepted for them as well as others ( in Law Sence ) by God , from the Redeemer . The Rector or Creditor must first receive the satisfaction , before a discharge can be offered to the offendor or Debtor , on consideration of that satisfaction made and accepted : Much more , before Men can be condemned justly for refusing it . If the satisfaction were given and accepted for the Elect only , it could not in the Benefits which wholly presuppose it , be so offered to the Non-Elect , and they judged for refusing the benefit of a satisfaction never made for them . Prop. XXXVI . Christs dying for Men , is Antecedent to their believing in him : Their believing presupposeth his dying for them : His Death saveth them because they believe ; but he did not die for them because they believe , but they must believe because he dyed for them . The Act both as performed and commanded here presupposeth the Object . The Command therefore of believing presupposeth that Christdyed for Men. Prop. XXXVII . No Mans name or Description ( so as to difference him from others ) being in the offer and promise conditional , but it being made alike to all , it will follow that no Man could have any true ground to believe or accept Christ if he knew not that he is one of those , to whom he is universally offered , and conditionally given ; and consequently for whom he satisfied . Prop. XXXVIII . If the condition on which Christ is given to all ( and Life in him ) were something of natural proper impossibility , or unreasonable , or if it were long of Christ that the condition is not performed by them , then it were less proper to say , that Christ is given them , or that he dyed for them , in respect to this conditional gift . But seeing the condition is nothing of natural proper impossibility , nor unreasonable , being but their hearty acceptance of Christ as he is offered them and not the least Repensum ; requital , price , or repayment ; and nothing but their own wicked disposition , and obstinacy can cause their non-performance ; so that they may have Christ and Life if they will ; therefore it is proper to say that Christ is given them , and conditional Pardon and Life in him ; and that Christ therefore dyed for them . Prop. XXXIX . It is Gods Law or Covenants which constitute the Right or Dueness of obedience , rewards , and punishments , and it is not Election or the meer Decree of God that doth any of these . We have no Right to Christ upon Election , till the Covenant or Law give us Right . Prop. XL. Elect and Non-Elect therefore have equal Right to Christ , till believing difference them : That is , all have a conditional Right , and none an actual and absolute . Prop. XLI . The Covenant berween the Father and Mediator ( commonly so called ) gave Christ a full Power to confer pardon and Life ; but gave not to Men any Right ot Title to the benefits . Prop. XLII . Nor did that Covenant or promise which God made to fallen mankind of sending a Saviour to Redeem them , give this Right actually to these benefits . Prop. XLIII . Nor doth that promise or Covenant which God hath made , of giving a new and soft Heart to the Elect , give any Man an actual Right to Remission , Justification or Glory : No nor to renewing Grace : it being but a prediction what God resolveth to do for the saving of some , known only to himself and so a discovery of his purpose , and not a conferring of Right . Or if it were a Promissum vel Donatio in diem , sine conditione , as some would make it , yet it would not give actual Title till the time come : Non da●●r actio ante diem in talibus promissis inter homines . It is the nature of such gifts that upon ( the Donors will ) the Right should be as it were in passing from the Donour to the receiver till that day Et si cessit dies , saltem non venit . It is not ours in Title till the Day . But indeed here is no prefixed day , nor proper Gift . Prop. XLIV . We Must therefore carefully distinguish between these three forementioned Covenants , and that universal Law or conditional Covenant of Grace made to all mankind ; which is it by which Christ ruleth , and will judge us : And which is his Instrument of conferring Right , and so of pardoning , Justifying , and Adopting us . Prop. XLV . Christ hath a threefold Kingdom : Of one all the World are Subjects , these he over-ruleth , and partly ruleth to restraint at least , by the Law of Nature . Of the other ( the visible Church ) all professed Christians are members : These he ruleth by his Law of Grace , and Spirit , but differently . Of the third ( which is the Souls of believers ) only true believers are members : These only Christ ruleth to Salvation ; but the rest also , as Redeemer . Prop. XLVI . When the Schoolmen and our own Divines say , that Christ dyed for all quoad sufficientiam pretii , but not quoad efficientiam ; they cannot without absurdity be interpreted to mean , that his Death is sufficient for all if it had been a Price for them ; and not a sufficient Price for them ; For that were to contradict themselves . And so Christ could not be said to dye for Men quoad sufficientiam pretii . For it is neither for them , nor a Price , so considered . Prop. XLVII . It seems an injurious feigning of Christ to suffer much in vain , to say that he paid a Price sufficient for all the World , when yet it shall be no way efficient : Unless they think that Christs sufferings are no greater for all Men , than if he had suffered but for one or few ; and that minima guttula sanguinis Christ i sufficit ad redimendum mille mundos , which our Divines disclaim , as a dangerous Error . They therefore that think it , a making Christ to suffer in vain , to say , He dyed for some that perish ; do themselves make him much more , to suffer in vain , in saying , he paid a Price for some , which was sufficient for all , but shall be no way efficient for them . Prop. XLVIII . Christs Death is a sufficient Price and satisfaction to God for the Sins of all Mankind : The Efficiency of satisfaction passive is it wherein the sufficiency to further uses , doth consist . But it effecteth actual Remission , Justification Adoption , Salvation , only for Believers . This is the plain truth , and the Sense of Divines in saying , that Christ dyed for all quoad sufficientiam pretii , non quoad Efficientiam . Prop. XLIX . It hath not so much as a shew of Injustice or wrong to any for God to punish unbelievers for the same Sins that Christ died for , if we do but understand , 1. The difference between suffering by our selves or our delegate , substitute or Vicar , and a Mediator suffering for us , 2. And between solutio ejusdem , & satisfactio which is Redditio equivalentis , and so 3. Between a refusable suffering or payment , ( as the last is ) which doth acquit but on what terms the accepter pleaseth , and not ipso facto ; and a not refusable payment , ( such as the first is ) God accepted the satisfaction on those terms only , that no final Rebel should partake of the saving benefit . If it be a wrong , it is either against Christ , or the Sinner , Not to the Sinner , for he suffereth but once : And the former suffering of Christ , was not in personation or representation of his person , nor as his substitute , nor appointed or procured by him : But by a third Person , in the Person of a Mediator sent by God , and voluntarily undertaking it . Nor to Christ is it any wrong : For 1. He is willing : Volenti non fit injuria . 2. It was the agreement , it should be so : 3. Yea it is he that doth it . He as Judge condemns them for ingratitude and Rebelling against himself and consequently leaves all the rest of their Sins upon them . Prop. L. Nor is it any more absurd that Christ should satisfie for those that were in Hell , when he sufferd , then that he should do it for those that were in Heaven at his suffering . He paid the Price which he had agreed to pay , which became effectual upon the agreement and undertaking ( before the payment : ) And was then offered to Mankind : Of whom some suffered for rejecting it as others were saved upon the accepting it , even before his death . Prop. LI. Nor was Christs Satisfaction for those that perish Vain : Seeing it is the ground of his New Title of Lord-redeemer , as to Dominion and Rectorship , and so the ground of his New Legislation , Judgment , Administration and Government of the World ; and will be the occasion of his just destruction of the Rejectors of him , even those Rebels that would not have him to Reign over them , and of his glory therein . Even as Gods Creation and preservation of Men , is not to be called Vain , or no mercy , because he gives not all Men Hearts to repent , and so some perish . For as Creation laid the ground of the Creators Dominion , Rectorship , Legislation and Rule ▪ and Judgment ( if the first Covenant had stood in force as it was at first ) : So did Redemption by satisfaction do in respect of the Redeemer , and Covenant of Grace : Prop. LII . All that Christ ( by the work of Redemption ) did purchase a propriety in and Dominion over , were not Redeemed by him : Bruits and Devils are hereby under his Dominion , and Devils shall be judged by him : But not as Subjects . For he procured ( as Mediator a Dominion over these , but as utensils in his House , or as Enemies to be restrained , ordered , and destroyed : Therefore Christs judging Devils will not prove that he redeemed them : When yet his judging unbelieving Men will prove that he Redeemed them . Devils are judged as Enemies , but not as Rebels against their Lord-Redeemer : But wicked Men are condemned as Rebels against him , for ungrateful rejecting a benefit given them . If a Country fall into Rebellion , and the King sentenceth all to Fire and Sword , and the Prince by satisfaction purchase all to himself both Men and Country : And send Heralds to proclaim mercy and pardon to all that will accept him , and thankfully accknowledg his favour : Some accept and some reject him . The same Prince destroyeth these Rebels for rebelling : And he destroyeth also all the Bears , Lyons , Wolves , and devouring Beasts that annoyed and kill'd his subjects . Now will any say , that because he appointeth the Wild Beasts to death , and yet satisfied not for them , nor Redeemed them , that therefore he redeemed not the Rebels neither ? All sayings and writings have different Sences in the same words sometimes , according to the difference of the Materia Subjecta . Prop. LIII . The Doctrine of Universal Redemption thus delivered , runs with the whole Scope of Scripture , and hath not the least inconveniences ; when the denial of it , contradicteth a multitude of express Texts , and bringeth on more desperate consequences than can easily be conceived . Prop. LIV. Though Christ dyed equally for all Men , in the foresaid Law-Sence , as he satisfied the offended Legislator , and as giving himself to all alike in the conditional Covenant ; Yet he never properly intended or purposed the actual justifying and saving of all ; nor of any but those that come to be justified and saved . He did not therefore dye for all , nor for any , that perish , with a Decree or Resolution to save them much less did he dye for all alike , as to this intent . Prop. LV. All that conditional Pardon with the means of Grace , and common Mercies which the Non-elect do actually receive in time , were purposed for them before time , and intended to them as Fruits of Christs Death ; and so far even in regard of his Purpose de eventu applicationis , Christ may be said to Die for them , ( besides the foresaid satisfaction : ) For God being Rector per Leges deals with men on Law terms , and gives Mercies , and Executes Justice only according to his Laws . He would not so much as relax the Old Law for the pardon of any Sin , but by a new Law , which is Lex Remedians . But the old Law being broken , God can shew no mercy now according to its tenour : It must be therefore according to the Law of Grace and from it , that all men receive their Mercies ; and consequently from the Blood of that Covenant , which is the ground thereof , and by which Apostates are said to have been sanctified , Heb. 10. Prop. LVI . When we say that Christ did Die for men conditionally , as to his Death it self , and the satisfaction to Justice immediately thence flowing ; we cannot intend it , or truly say so : Nor yet as to the granting of his Universal Conditional pardon : For Christ absolutely procured all these . But we mean it only in regard of Actual Remission , Justification and Salvation . The Covenant or Promise is indeed Conditional ; that is , there are conditions required on our part to the fulfilling of it , that we may have right to the Benefit : But no conditions for the granting of it ; much less for Christs Actual Dying and Satisfying . Prop. LVII . Though it be disputable whether God have any Decretive will de eventu , properly Conditional , yet is it beyond all doubt that he hath a Conditional will de Debito , and Conditional Laws ; and it being to God as Legislator that Christ made Satisfaction , and it being by Law that the Dueness of Justification and Salvation is conveyed to believers , and the Dueness of Punishment to Unbelievers , therefore it is very proper to say , that Christ by his Death hath purchased Salvation for all Men Conditionally . Prop. LVIII . Yea , it is undoubted that the very Decretive Will of God de Eventu applicationis is Conditional in this sence ; that Faith and Repentance are Decreed by God to be Conditions of Justification and Salvation , but not conditions of Gods act of Decreeing ( Twisse saith that in this Sense no man denyeth Gods will to be conditional , Vid. Consid . of Syn. Dort. and Arles , &c. Page 61. And against Cotton Page 74. ) Prop. LIX . Those that dare say , that Christ is an imperfect Redeemer if he do not procure Faith it self for every Man that he Dyeth for , ( which is their Master Argument ) may as well say , that God is an imperfect Creator , because he maketh not Worms to be Men ; or that he is an imperfect Conservator because he preserved not man from Mortality , Damnation and Antecedent Calamities ; especially from Sin : Or that he is imperfectly Merciful , because he permitteth Men to sin ; and Condemneth them : Or that Christ is an Imperfect Redeemer of the Elect , because he suffereth them after his Redemption to Sin , Suffer and Die : Or , that the Holy Ghost is an imperfect Sanctifier and Caller , because many wicked Men are Sanctifyed and Believe imperfectly ( so as will not suffice to Salvation ) and because they resist and quench the Spirit , and fall from that Faith and Sanctification which they had . Or that the Spirit is an imperfect Comforter ; because so many Saints Live and Die in such unconformitable sadness : Or that Scripture is an imperfect means , because the Effect is so imperfect . In a word , they may as well say , that where God doth not overcome mens wicked dispositions , he is an imperfect God to them in regard of his Mercies : All which beseem not the Tongue of a Christian . Prop. LX. That Argument commonly brought against Universal Redemption , [ that where Christ doth the work of a Mediator for any man in one of his Offices , he doth it in all ] is undeniably destructive to the cause it is brought for : For it is undeniable that Christ as Prophet , and King , Teacheth , Calleth , Illuminateth , many Non-elect ; giveth some Faith , some Taste of his word and the powers of the World to come ; sanctifyeth them by the Blood of the Covenant , and washeth them from their former pollutions , Mat. 13. Heb. 6. and 10. ●2 . Pet. 2. 20. Therefore in his Priestly Office he must ( at least ) be as far their Mediator . CHAP. IV. The First Proposition Asserted . Prop. I. CHRIST in Suf●ering did not strictly and properly bear and represent the person of the Sinner , so as Civiliter , Moraliter , Legali●er , it might be said that [ we either satisfied or suffer●d in or by Christ . ] Explic. I am not willing to make the meer ●ords here , any matter of quarrel . If any dislike ●ny term of mine , or like his own ; let him ap●ly himself to the matter in Question , and let ●…e words pass . 1. I deny not that Christ Suf●ered nostro loco , in our place or stead ; suffering ●…at which we deserved , and should else have un●voidably suffered . 2. I acknowledge and main●●in that our Sins were the quasi Causa Meritoria , 〈…〉 loco causae meritoriae of his sufferings ; and that 〈…〉 became Sin for us , that is , a Curse for Sin ; ●…at is , he made himself by his own Sponsion ob●●xious to the Curse and Punishment due to us for 〈…〉 Sin : And so far Sin was imputed to him . But Christ was neither really a Sinner , nor e●●eemed of God so to be , and in that sence , sin ●as not imputed to him . 4. All know that 〈…〉 Physico Christ did not bear our persons . Some will needs extend the phrase , of [ bear●●g or representing the person of another ] civiliter , so far , as if it were applicable to every sponser , surety , or one that alterius vice & loco . doth do or suffer any thing : And so they say , [ Christ bore our Person ] : But as I think they abuse the phrase , by extending it so far ; so I am content they use their liberty to express themselves as they please : only I intreat them that they misunderstand not me ; but know that my meaning is , that [ the Law doth not look on any Man , no not the Elect as having either satisfyed or suffered in or by Christ ; nor doth the Law-giver and judge so look on him : And so Christ did not strictly in Law-Sense bear the person of any Man in suffering , so as that person might be said to have in him suffered ] . 6. Some think Christ in suffering the penalty , as penalty , did strictly bear our persons as Sinners ; but not as this suffering was a satisfaction to Gods Justice which is the effect of it , much less as it was meritorious of further Grace and Salvation . The Authors or owners of this opinion ( of whom Armini●● himself seems one ) discerned the inconveniences that would follow the opinion of strict Representation ; but while they discerned not the right way of avoiding them and feared lest they should swarve by a full denial of it , they seem to me to fall into the same place from which they leaped . Though I confess that at the first view , I began to incline to this opinion , as most moderate , which now I see to be unsafe . The most of my Arguments are drawn from those intollerable consequences of the Doctrine which I oppose , as being such as overthrow the very substance of the Gospel . Though to the inconsiderate it may seem a small matter . 1. Argument That Doctrine which consequentially denyeth all Pardon of Sin , is not of God : But such is the Doctrine which I here oppose : Therefore , &c. The Minor only requires proof . Where the proper debt is discharged , or penalty undergone , in Law-Sence by the person himself who was obnoxious , there is no room for Pardon to such a Person : But according to the Doctrine which I oppose , the proper debt is discharged , or the penalty undergone , in Law-Sence by the Person himself who was obnoxious : Therefore according to that Doctrine , there is no place for Pardon to such . The Minor needs no proof , it being the express terms of the assertion which I deny , that Christ so represented our Persons in suffering or ●atisfying , as that Legaliter vel Civiliter we may properly be said to have suffered or satisfied in ●im ; so that though it was Christs Person naturally , yet it was ours Legally , Morally or Impu●●tively . The major I prove thus . He that oweth nothing , or to whom no penalty is due , can have ●one forgiven him : But he that hath paid all the ●ebt , or undergone all the punishment that was ●●e , by himself or another that in Law-Sence is himself , doth owe nothing , or to him no penalty ● due : Therefore he can have none forgiven him . ●ob . Major , Remissio est Debiti Remissio : There●●re where there is no due , there can be no re●●ssion Prob. Minor To have paid or suffered all , 〈◊〉 to owe some , are contradictory and inconstent . Therefore he that hath paid all , owes no●●ing . The Antimonians Answer is this . It is true that no punishment is due to the Elect , and none is properly forgiven them now since Christs Death : But Christs assuming their Persons in satisfying , was a Remission to them : Or God did in one instant remit it to them and transfer it on Christ . Reply . 1. Christs assuming our Persons , is not remission of Sin. 2. If God did remit it to us , when he transferred it on Christ , and yet we Legaliter , suffered in Christ , then God did both remit the whole debt to us , and receive satisfaction in Law-Sence from us , at the same time : But that is a contradiction . Therefore , &c. From hence I may therefore further argue . 2. Arg. That Doctrine which denyeth consequentially , that we must believe for remission o● Sin , or that we are justified by Faith , any otherwise than in our own consciences , is not of God ▪ But such is the Doctrine I oppose : Therefore , &c. The Minor is proved already : For if either there be no such thing as pardon of Sin ( which follows the point opposed ) or as they say none but at the death of Christ , then the Minor is plain . The main scope of the Gospel confirms the Major . It is the command to believe for remission of Sin● . It is the promise , that if we believe we shall be forgiven . It is the threatning , that he that believeth not shall not be forgiven and is condemned already , and the wrath of God abideth on him . And that it is not only in foro conscientiae that Me● are justified , ( or as Mr. Owen speaks , terminated in conscience ) I have fully proved by a multitude of Arguments in my Papers to Mr. Laws●● which therefore I will not now repeat . 3. Arg. That Doctrine which denieth that great benefit of our Union with Christ is not of God ; but such is that which I oppose : Therefore , &c. Pardon and Justification flow from our Union with Christ ( which is by faith ) : Therefore to deny them , is to deny a principal part of the benefit of that our Union with him . 4. Arg. That Doctrine which destroyeth a main end of Baptism is not of God. Put such is this opposed . Therefore , &c. Prob. Min. We are Baptized for Remission of Sin ( that is , by sealing more fully to exhibite and confirm our Law Title to Remission ) : But this overthroweth Remission ( at least as the end of Baptism ) . 5. Arg. That Doctrine which destroyeth Prayer for the Pardon of Sins , yea and teacheth Men not to be thankful for Pardon , nor to acknowledg themselves beholden to God for it , nor to need it ; is not of God. But such is this opposed . Therefore , &c. For if it deny pardon , it must needs deny Prayer for it , and thanks , &c. 6. Arg. That Doctrine which maketh Men to be in Christ before they believe , or are entered into his Covenant , is not of God : But such is this opposed : Therefore , &c. The Major is plain from the Scope of the Gospel : And if it were needful I might cite an hundred Texts ; which shew that unbelievers , are not in Christ , that it is by Faith that we are his Members , and Children of God ● and not in him till then . The Minor is plain , that they make all the Elect to have been in Law Sence in Christ dying and satisfying ; and so make the Members of Harlots and Satan Members o● Christ . 7. Arg. That Doctrine is not of God , which maketh wicked Unbelievers to be in Gods special favour as reconciled , and from under his wrath , and quite out of debt to him , as to any due punishment . But such is this opposed . Therefore , &c. Prob. Major . The Scripture saith that we are by nature Children of wrath ; that unbelievers are condemned already ; and the wrath of God abideth on them ; that God hateth all the workers of iniquity ; that he that justifieth the unrighteous is abomination to him ; that Men must repent , believe , be Baptized and pray for Pardon , that we are justified by Faith. Therefore the contrary Doctrine is not of God. The Minor's confessed . 8. Arg. That Doctrine is not of God , which consequentially denieth the Justice of his Judgments : But such is this opposed . Therefore , &c. Prob. Min. That Doctrine which chargeth God with punishing those that have made him full payment , doth consequentially deny the justice of his Judgments . But such is the Doctrine in question . Therefore , &c. 1. That it teacheth that we have fully paid the debt in Christ , is past question ▪ ●●● that God punisheth the Elect 1. Is put out of doubt by frequent express testimony of Scripture , 2. And is confessed by themselves as many as are of competent understanding , and moderation . For 1. that paternal Chastisements is a species of punishment , is known to all that know what punishment is ; viz. Malum Passionis propter malum culpae : V●l privatio boni naturalis propter privationem boni moralis : Or suffering inflicted for a fault . 2. However , I have met with few of an ordinary understanding , that will deny that God punisheth his Elect , before , Conversion , while they are Children of wrath , and condemned already , and under the Curse of the Law. The Major is also plain . It is injustice to punish those to whom no punishment is due : But no punishment is due to them that have fully suffered for all Sin : Therefore to punish them that have so suffered is injustice . I know God is absolute Lord of the Creature , and therefore may in that regard use them as he please : And therefore I say , as Twisse , that he may without injustice torment or afflict the most innocent Creature , ( supposing him not to have promised the contrary , and to be only Dominus , & non Rector ) : But ( saith Twisse ) he cannot punish the innocent : For that is a contradiction and so impossible . For all punishment is for sin . Affliction is but the matter of punishment and not the form . Besides ; God being Rector of the reasonable Creature , and having expressed in his Laws , that he will not punish Men that deserve it not , it is not to be charged on him . If any say , God is not capable of injustice , if you should suppose the breach of his promise ? I say , 1. as Abraham Gen. 18. 25. that be far from thee to do after this manner , to slay the Righteous with the wicked , and that the Righteous should be as the wicked ; that be far from thee : Shall not the judge of all the Earth do Right ? 2. We cannot suppose God to reconcile contradictions : Such it is to punish the Innocent . And that those who have made full payment or suffered all that was due are not guilty , i. e. obligati ad poenam is past dispute . 9. Arg. That Doctrine is not true which saith of the wicked , He is Righteous : But such is this opposed . Therefore , &c. Prob. Major . Prov. 24. 24. He that saith to the wicked thou art Righteous . Nations shall Curse him , People shall abhor him . Prob. Minor. He that hath fully satisfied for all Sin , is Righteous : But according to this Doctrine , the wicked have fully satisfied for all their Sin : Therefore , &c. Prob. Major . He that hath satisfied for all , oweth nothing , as to punishment and therefore is Righteous . What Law can require more then all ? Or what justice can refuse to acquit him that hath paid all that was due ? Or to justifie him if he be accused as liable to punishment ? If any on the old grounds shall say , that besides the Righteousness Negatiue , ( which is not guilty of punishment ) there is requisite a positive righteousness , to give Right to the reward , and this they want . I reply 1. One righteousness , doth both , I think . 2. If it were not so yet Christs satisfaction is meritorious of the reward . 3. If that were not so , yet remember , that the same Men that object this , do teach also , that Christ did as strictly represent us in obeying ; and that in him we fulfilled the Law 4. If that were not so , yet it crosseth the Scripture to call the wicked Righteous , in the first Sence , i. e. non reos poenae Pprob Minor. They say , all the elect have satisfied in Christ . But multitudes of the Elect are wicked . Therefore , &c. Prob. Minor. He he that doth wickedness is wicked , and is of the Devil , saith the Apostle : But such are many of the Elect before Conversion : Therefore , &c. This argument is in sence , but the same with the 7th , but that the terms differ , John saith , He that doth Righteousness is Righteous , and this Doctrine saith consequentially , He that never did Righteousness is Righteous . Paul saith , His Servants ye are to whom ye obey , whether of Sin unto death or of obedience unto Righteousness . But this Doctrine saith , consequently , His friends ye are whom you never obeyed ; and that the Elect before conversion , who obey the Devil , and so are his Servants , and never had obedience unto Righteousness , are yet Righteous , as having paid all their debt . 10 Arg. That Doctrine which denieth Christs Satisfaction for us in strict Sence , is not of God : But such is this opposed . Therefore , &c. The Major is plain . Prob. Minor. That Doctrine which affirmeth Christs sufferings to have been the Idem which was required by the Law , and not the Tantundem , doth deny satisfaction in strict Sence : But so doth this opposed : Therefore , &c. The Major is proved by the definition of satisfaction ; which strictly taken , is Redditio aequi valentis , as Scotus and other Schoolmen , and Amesius ( contra Bellar ) from them approving it ) or it is , solutio tantidem , as Grotius and others , and is distinct from solutio ejusdem , which is solutio strictè sic dicta . Minor. Prob. They that affirm us to have suffered all that the Law required , do affirm us consequently to have suffered the Idem , and not meerly the tantundem . But so do they that teach , that we suffered in Christ , &c. Therefore , &c. More of this anon 11. Arg. Christ suffered and satisfied in the Person of Mediator ; therefore not in the Person of the Elect or Offender : Because a mediator is a middle person , and Christ sustained not two persons as a sufferer . 12. Arg. The Scripture oft speaks of Christs taking on him our nature , and our Sins , but not ( in suffering ) our person : Therefore it is not to be affirmed , Isa . 53. &c. 13. Arg. That Doctrine is not tollerable which makes Man his own Redeemer , or to have satisfied or suffered for his own Sins : But such this seems therefore , &c. For if the Law say , that we satisfied in Christ , then in Law Sence , we satisfied for own Sins , and consequently redeemed our selves . As for their Objection , that no other way but representing our persons could suffice to save us by the satisfaction of another ; it is a gross mistake and naked affirmation without proof . And for them that say , Christ suffered in persona nostrâ , but not satisfied or merited so : I answer . They speak inconsistencies : Satisfaction and Merit are necessary results from the nature of the suffering considered with the Dignity of the Person , and the Divine acceptance . Now if Christ suffered not in his own person , whose dignity was to communicate a value to his sufferings , then his sufferings are defective in their value . And if we did in Christ or by him suffer all that was due , it is impossible but God should take that suffering for satisfactory , in the larger Sence , it being solutio ipsius debiti , in strict Sence . So that if the Law or Law-giver say , the Elect suffered in Christ ; they must needs say , the elect satisfied in Christ , or rather paid the debt of the due punishment . And this God could not but accept , ( consequenter ad Leges ) For who can refuse the proper debt ? Or deny an acquittance to him that dischargeth it ? But from a sponsor he might have refused it . I might add many more Arguments , were it needful . As from the dishonour that this will cast on Gods Law , in threatning those that have satisfied it already ; in offering pardon and justification on conditions , to those that were justified without pardon , 1600. years ago . For a condition suspendeth the benefit till it be performed : But no justice can suspend his justification who hath discharged all the debt . What can be required more then all ? Also that the Covenant or Testament should be Gods Deed of Gift , or Instrument of conveying Right , to that which is our own already , 1600. years ago . Also the Gospel saith , our Life is in the Son , and all is delivered , into his Hands ; but this putteth our Rights in our own Hands , even when we have no being . Also according to this Doctrine Men were justified before they were Men , and acquitted from all Sin , before they were born or had committed Sin : And so Sinners that were no Men and consequently no Sinners , were acquitted from Sin that was not , and consequently was no Sin. CHAP. V. Prop. 2. Christs sufferings for Mans Sins , were not the Idem , the same thing which the Law threatned to us : Or the fulfilling of the threatening ; and discharge of the debt it self in kind . But the Aequivalens , or Value , freely paid by him ( obliged only by his own sponsion , ) and accepted by God , for our not fulfilling the Law as to its Precept and Commination . SOme think this Question whether Christ paid the Idem or Tantundem ? To be not Tantidem , not worth the disputing . Mr. O , ( against me ) seems stifly to maintain it to be the Idem , but yielding it to be not per eundem , and the Law to be Relaxed so far , doth yield as much as I need , and gives up the whole cause ; and made me think it a useless labour to reply to him . As small as this Question seems , I think the main Body of Divinity stands or falls according to the Resolution of it . For understanding the meaning of it , you must know , 1. That it is not of the quality of the suffering that we enquire : Whether Christ suffered the same kind of pain , or loss that we should have suffered ? Nor of the quantity of Torment , for intension or duration ? For I am willing to believe as much identity in these as I can see any ground but of probability to encourage me : Though yet I know how hard it is , for them that say , by [ Death ] in the threatning , was meant , Death , Temporal , Spiritual , and Eternal , to prove that the loss of Gnds Image was none of the penalty ; ( for I hope none will say , that Christ lost Gods Image ) or that Christs temporary sufferings , were the Idem with our Eternal , quoad quantitatem ; and not the want of duration made up by the intension , or dignity of the person , as being Aequivalent : ( Which is our ordinary Doctrine , and I think sound ) : Or yet that the Eternity of the punishment was not in the threatning , but was accidental : Either , as some Schoolmen think , for want of power to deliver or overcome ; or as others ( and with them Parker and Sanford , I think , not soundly ) because of the everlastingness of Sinning . I think none of these much worth the disputing , comparatively : Nor 2. is it de personâ naturali , who he was naturally that paid the debt , or made the satisfaction . It is not therefore de materia debiti , that we enquire , but de formâ : Whether it were the same formally which we owed , and the obligation required ? Or only the Value , and not the same full debt ? Also you must know that , though we may well use the word [ debt ] in this Case , because the Scripture doth , yet we must acknowledg it but a Metaphor , and the proper terms are , whether Christs sufferings were the same thing that the Law in its threatning required , i. e. obliged unto , and made due ? And so a fulfilling of that threatning ? And this with great averfeness I deny . The question is determined on the determination of the former , having necessary dependance on it , and being tantum non in Sence the same . And therefore all the Arguments which I used for the former will serve to this ; and therefore I need not repeat any of them , but refer you to them , desiring you to peruse them and apply them to this ; for all the same absurdities ( or neer all ) do follow upon this as on the other . Indeed these two together ( that Christ paid the Idem , the debt it self and not the value , by personating us in his sufferings , so that in Law Sence , we satisfied in him ) are the very foundation of the whole frame of that Religion commonly called Antinomian , but much more fitly Anti-evangelical . To touch again on some few . It is evident that this Doctrine utterly destroyeth all possibility of pardon of Sin , and consequently all repenting and believing , praying for pardon , all thankfulness for it , all Testamental or Evangelical Conveyance of it by the promise , all Gospel and Ministerial tenders of pardon ; all Sacramental exhibition and obsignation of pardon ; and a Christians enquiries , examination , and seekings after pardon , and his comforts living or dying in assurance of pardon ; and instead of all , asserteth us so righteous , that we need no pardon . You will sure confess , that if this will follow , then almost all Religion is overthrown at a blow . And that it follows , seems to me past doubt . For what can any Law in the World require or any Lawgiver , in exactest justice , but that the Law be perfectly fulfilled ? What can any creditor require , but the Idem , the very debt it self which the obligation did contain ? Can he have all his debt , and remit it too ? Is the obligation fulfilled , and remitted or relaxed too ? Doth the Judg execute all the penalty ; and yet forgive it ? Is not he unjust that denieth him an acquittance and the cancelling of the obligation , who hath fully paid him all his due ? If any shall conceive , with the Socinians , that the same inconveniences will follow , upon the asserting of Christs full satisfaction for us , I answer , Not one of them : Nay there is no way , I think , but this that I now maintain to confute a Socinian , and defend Christs satisfaction . Were it well used , it is a Key into a great part of the Body of Divinity , and helpeth to resolve solidly and satisfactorily a multitude of difficult objections , which without this admit not of solution ( though Mr. O. call it my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) The Idem , or full debt or suffering , is solutio non recusabilis the Value in another kind or way , is solutio recusabilis , ( stricte dicta satisfactio ) more plainly , the proper penalty , which is supplicum delinquentis , is all that can be required to satisfie the Legislator or Law : But that an innocent person should suffer for our Sins , is quid Recusabile ; the Legislator may refuse it . If therefore we had paid the Idem , the very debt we had been acquitted or to be acquitted ipso facto , as presently righteous , without Remission ; but when another pays it ( even the Son of the Law-giver sent by his own Love aud Mercy , who is neerer him then us ) these two things follow , 1. That the supream Rector may accept it on what terms he please , or not accept it : And that accordingly God did accept it on terms most fitted to his blessed ends in governing the World : Among others , that Man should have the special benefits of this satisfaction conveyed to them only in a legal way , in time , on such and such terms or conditions as he saw meet , and as is expressed in the tenor of the Covenant of Grace , &c. Nay it was the desire of Christ the satisfier , that these Benefits should only thus be conveyed to the Redeemer : That so though the Impetration were wholly by him , and absolutely wrought , yet the Application might be in part by themselves and conditional ; and the mercy might not cross Gods ends by making them independent and secure , but might further his ends , in drawing them to him , and engaging them to repent , believe , seek , strive , fear , care , &c. If the Idem , were paid , that is , the delinquent himself had suffered , there had needed no New Covenant , to apply the Benefits , or convey them : But now there doth . Object . But it may be the Idem , the full due , though not per eundum , by the same person . Ans . Distinguish ( as before ) between the Idem Materialiter and Formaliter , also between the full debt and a Part. And so , if it were a debt of Money or the like 1. It may be fully the same materially , and not formally : As a Man may steal that same Money which you owe another , and pay it to that other as his own debt : 2. Here you must distinguish between Personam Naturalem & Civilem vel Legalem : If you pay all that was in the obligation , by your Servant , Friend or any Delegate or Vicar , the Law will say , you have paid it your self . It was your deligates person naturally , but yours Legally or rather your Instrument , Because the obligation required but the thing to be paid in your Name , by what hand soever ; and so you are acquitted ▪ without remission : For you have discharged the proper debt , and the Creditor can demand no more . But now in Criminals its otherwise : Because the very Person offending is in the obligation as the subject of the penalty : Noxa Caput sequitur . So that formaliter it is not the suffering which was due to you , which another suffers for you . This I add as a main Argument for my proposition . If the Law do require only supplicium ipsius delinquentis , then Christs sufferings were not the Idem , the same thing which the Law required : Nor is the Law fulfilled thereby . But the Law doth require only supplicium ipsius delinquentis : Therefore , &c. For the Major , or its consequence it needs no proof ; for Christ was not ipse delinquens ; He was made Sin , that is , one punishable and punished for Sin ; but not really , nor in Law a Sinner . The Law never took any Man for a Sinner that did not Sin. Of this more anon . The Minor is proved from the words of the Law [ In the Day thou ea●est thou shalt dye ] [ Cursed is he that continueth not in all things ] It saith , [ Thou shalt dye ] not [ another shall dye ] for them that say , It means [ thou or thy surety ] 1. They add to Gods Law , out of their own Brain , 2. They make the Law to know a surety before Sin ; 3. They confound hereby Law and Gospel : For it is only the Gospel that revealed a surety . 4. They make the Law to Curse the innocent , and to threaten Christ for our Sin dangerously 5. They make Christ a surety â parte ante , and not ex post facto , and so corrupt the Doctrine of his Office. Let them therefore prove it before they affirm it . I conclude therefore in this case ( as Grotius , Essenius , &c. ) Dum alius soluit , simul aliud solvitur . And therefore Mr. O. and others that grant alius soluit , must needs grant that aliud solvitur . It was us and not Christ that the Law threatned , and therefore it is not Christs sufferings that is the Idem , the thing threatned , but ours ; nor that is a proper fulfilling of the commination in the execution . So that the obligation is not ipso facto , in justice void on Christs satisfaction , as it would have been on our payment ( had ours been possible , ) and on the payment of the proper Debt . Again I argue , as before ; that is not true Doctrine which denyeth Christs proper satisfaction : But so doth the opposed Doctrine directly . Ergo , &c. For satisfactio ( strictè sumpta ) & solutio stricte sumpta , are thus different ; satisfactio is solutio tantidem , & solutio stricte sumpta est ejusdem . He therefore that affirmeth that Christ paid our proper Debt , denyeth him to have made proper satisfaction for our non-payment . Lest you should think me singular herein , I think it meet to shew you in some few Testimonies , what our greatest Divines say in this point . 1. Great Camero saith , ( page 363 Operum folio . ) Objectio qui pro alio satisfecit , is soluit quod ille debet At Christus non soluit quod nos debebamus : Ergo Resp . Ad majorem per distinctionem : Id soluit quod alius debet Pondere & Valore , concedo : Id soluit specie ; nego . Jam vero Christus id soluit quod nos debebamus , pondere & valore ; quod satis est . 2. Rivet Disput . de satisfact . pag. 253 , 254. &c. that which he disputeth for the Laws Relaxation , makes wholly for this . 3. Mr. Ball of the Covenant , page 290. There is a twofold payment of Debt : One of the thing altogether the same which was in the Obligation ; and this ipso facto freeth from Punishment , whether it be paid by the Debtor himself , or by his Surety . Another of a thing not altogether the same which is in the Obligation , so that some act of the Creditor or Governour must come unto it , which is called Remission : in which Case deliverance doth not follow ipso facto , upon the satisfaction . And of this kind is the satisfaction of Christ . 4. Grotius in his Excellent Treatise De satisfactione , hath the same more fully . 5. Essenius defendeth it in Grotius against the cavils of Crellius at large . 6. Bils●n of Christs Descent , page 45. and 262. ( as cited by Parker . ) 7. And Parker that opposeth him , saith as much as I do : de Descensu Christi , lib. 3. page 108 , 109. Argu. 2. If Christ paid the Idem , or fulfilled the Laws threat , then we who were the persons obliged , may be truely said to have fulfilled it in him . But that is false , therefore I mean the Law is not fulfilled by Christs Sufferings . Of which see the next Question . CHAP. VI. Prop. III. It was not the Law it self properly that Christ satisfied , but the Legislator , as above Law. FOR the understanding of this , you must distinguish between fulfilling the Law , and satisfying for not fulfilling : Between fulfilling the the Precept and the Commination ; between satisfaction largly taken , pro desiderij impletione ; and stricty taken pro solutione aequivalentis ; and between the Law i● self and its end . And so Isay , 1. Man fulfilled not the Precept of the Law , 2. Nor is the threatning perfectly fulfilled on man by God ; specially on the saved . 3. The suffering of the penalty may be called satisfaction of the Law , as to the Precepts ; that is , the Law is satisfied for our violation of its commands ; but as to the threatning , it is properly the fulfilling of it . 4. Christ did fulfil the precept of the Law in his own personal perfect obedience , and so was himself Righteous q●oad continuationem , being initially Righteous before , from his conception . 5. Christ did not fulfil the threatning of the Law as to himself , for it did not threaten him . 6. Christ did not fulfil the threatning of the Law , as to us ; for that had been nothing else but to Damn us all . 7. Christ might improperly be said to satisfie the ends of the Law : I mean the remote Ends which are not Essential to it ; but not the immediate nearest end , which entereth its difinition ; viz. The terminus : The Debitum Poenae pro comminationem Constitutum . God made Laws to rule men , and therein by threatnings expresseth his hatred of Sin , &c. This is as fully expressed in the sufferings of Christ , as if the threat had been fulfilled . 8. Christ did not satisfie the Law it self . ( I mean the sence of the Law , ) but the Legislator . This is it which I must prove , having first removed this Objection . Object . The end of Law , is the Law : But Christ satisfied the End of the Law : Ergo , &c. Answ . The next end , called the terminus , enters the definition in Relations . This Christ did not satisfie . The Law did constitute the dueness of our personal punishment ( which is remitted ) but not Christs punishment ( which was suffered ) The remote ends of the Law , are not truly the Law but proverbially so called by some . The letter and sence , is the Law , and not those ends . Now that Christ satisfied not the Law , I prove thus . Argu. 1. If the Law know no satisfaction , ( or be capable of none ) but the fulfilling of it , ( which is not strictly satisfaction ) then Christs sufferings were no satisfaction to the Law. But the Law knoweth no other , Ergo , &c. We doubt not of his fulfilling the Precept himself , but that is not satisfaction to the Law directly and properly for anothers violation of it . The Major is unquestionable if we prove that Christ fulfilled not the threat : And that I have done already . 1. If Christ was not threatned by the Law , ( or if it threatned none but ipsum delinquentem ; ) then Christs sufferings were not the fulfilling of the threat : ( for he was not the delinquent ) But , &c. Ergo , &c. 2. If Christ therefore suffered to relax the Law , and that its threatning might not be fulfilled , then his sufferings were not the fulfilling of the Law. But , &c. Ergo , &c. Prob. Min. that the Law knoweth no other satisfaction , but fulfilling . Argu. 1. Satisfaction strictly ( as distinct from fulfilling ) is Redditio aequivalentis . But the Law , ( as continuing the same ) cannot commute or substitute the aequivalens vel tantundem , for the Idem or proper Debt . 2. It is essential to the Law to constitute the Debitum vel officij vel Poenae . But it constitutes not the Debitum alterius speciei , vel tantidem ; ( else it should confound the ipsum debitum with the aequivalens . ) The Law never imposed it on Christ to satisfie for our sins : This was the obligation of his own Sponsion . 3. Satisfaction which is the giving of the value for the proper Debt , implyeth a relaxation of the Law to its acceptance : But the Law cannot relax it self . Ergo , &c. 4. To admit of satisfaction , is the Act of the Lawgiver or Rector , as he is above Law ; therefore it is no act of the Law. As to make a Law , to pardon an Offender , to abrogate a Law , &c. are acts of one above the Law , so is the relaxing of the Law in pardoning the Sinner , and taking Christs sufferings for ours . Can any obligation dissolve or remit it self ? 5. If the Law did neither threaten Christ in the first enacting of it , nor hath power to change it self since , by assuming another sense , then Christs sufferings were neither a fulfilling nor satisfaction to the Law. At verum prius Erg● . If the name of Christ were put into the threatning after the Law was made , then the Law was changed , and so is not the same ; and it could not change it self . Indeed if another for you pay a Debt , the Bond is satisfied , because it was the ipsum debitum . But if another will bear the Death that you deserve , the Law that threatens you is not satisfied nor fulfilled ; But the Law-giver is satisfied , and the ends of the Law attained . But here note , that this relaxation and non fulfilling of the Law , is not total and absolute ; nor such as derogateth at all from the honour of the Law or Lawgiver ; but it is a relaxation upon such terms as preserve both fully ; the full weight of the threatned Punishment being born or undertaken by the Son of God , before God would relax his Law. 6. To this and the two former together , I add : If the Laws Commination be fulfilled , or if Christ suffered the same that was threatned , or if we satisfied fully in Christ , then we are not by that Law obliged to obedience during this Life . But the consequent is false Ergo , &c. The reason of the consequence is this . The Law obligeth aut ad obedientiam , aut ad poenam , disjunctively pro eodem tempore , and not & ad obedientiam & ad poenam . Now Christ hath satisfied for our sin not only against the Law of Works by Adam , but against all Laws of Nature or Grace since , except the non performance of the condition of the new Covenant , and this to our Death . So that if we have in Christ fully satisfied the threatning for all sin in this Life , then we cannot be bound by the Precept after such satisfaction , till after this Life be ended . To say we are not obliged to the same Ends , is no answer : For that Law can oblige us to no ends , which is fulfilled already , and which did never oblige but aut ad obedientiam , aut poenam propter obedientiae defectum . CHAP. VII . Prop. IV. It was not only the Sins of the Elect , but of all , even Elect and Non-elect which were the pro-causa meritoria of Christs sufferings . Or it was not only the Sufferings Due to the Sins of the Elect , but of all , which Christ did undergo . And accordingly hath made satisfaction for all . IT is necessary that we speak of the efficient Causes of Christs Death , before we handle the Effects . And therefore we must consider quorum loco he Dyed , before we consider how far they shall partake of the Benefits . Here it must be remembred , that we have already proved that Christ did not represent our Persons in satisfying ; but yet he bore our sins , that is , the penalty due to them ; and so did in a larger sence suffer nostro loco or nostri loco ; not as our Delegate or proper ●●carius ; but as a voluntary Sponsor , and so substitute in suffering . Also understand that Christs sufferings had no real proper meritorious Cause : But yet Mans sins were the pro-causa meritoria : He undertook to bear that suffering which for them was due to us , ( not to him . ) And therefore when I say he bore the sufferings due to us , I mean it materialiter only ; such sufferings for kind and weight he bore ; but his obligation to bear them was only from his own Sponsion , and not the Law. The Law by constituting the Dueness of punishment to us , was the occasion of his suffering it , but not the obliging cause . I add , that [ accordingly he hath satisfied for all : ] For this will not be denyed , if the first be proved . For he satisfied by suffering what the Sinner deserved : And in whose stead soever he suffered , for them he satisfied . Now I shall think it meet to stand the longer on this point , because the decision of the main Question [ Whether Christ dyed for all men ? ] dependeth mainly on it . For the strictest sence in which he is said to die for men , is , to die in their stead ; or to Die for their Sins as the procuring Cause , on his own undertaking . Yield this once , and we shall much easilier agree on the second Part , Pro quorum beneficio , or what the benefits be which Christ hath procured to all . At least , no man will think it unmeet to say , that [ Christ died for all men ] if we can prove that he dyed for the sins , and in the stead of all , and satisfied Gods Justice for all . And if he dyed for them , it is certain that he satisfied for them ( as is said ) because God doth neither require nor accept the Death of his Righteous Son , but as it is necssary to the satisfaction of his justice for Sin Lastly , remember that I put the word [ all ] as contradistinct from the Elect : pleading specially against them that would confine Christs satisfaction only to the Elect : Not that I doubt of Christs sufferings for all , in the utmost universality , but I think it far safer to dispute it as to all that hear the Gospel : For God hath plainlier shewed us how he dealeth with these than the rest ; and it is not fair nor profitable to carry the disputation into the obscurest part , to lose it rather than determine it : And if any agree with me in this that I prove : [ That Christ satisfied for all that hear the Gospel . ] I will not trouble them with disputing it about the rest , but willingly let them enjoy their opinion , ( though contrary to mine ) as judging it to be to us of far lesser moment My Arguments shall be first from the scope of Scripture Doctrine ; and 2. From some particular Texts , which expresly assert Universal Satisfaction , or Christs Dying for all : And then I shall answer the contrary Arguments . This First Argument shall be A conditionali remissione , & Jure ad Regnum caelorum omnibus per Testamentum Christi donatis . Argum. I. If all men have a Conditional Pardon , Justification , Adoption and Right to Glory , given to them by the New Testament , then Christ suffered and satisfied for all . But the Antecedent is true , therefore so is the consequent . I add by way of Explication , that the Condition is no Natural impossibility , or unreasonable thing ; but Faith in Christ , or the accepting of the good that is bestowed and offered them ; which is such a condition that many Learned Divines ( who incline to the Antinomian way ) say it is no condition , but it is equivalent to an absolute gift ; and that it is so Naturally necessary that in the most absolute gift , acceptance is still supposed ; and that it is all one to say [ I will give thee this benefit ] and [ I will give it thee if thou wilt take it . ] I am not of their mind , as to the case in hand ; but hereby it may appear how reasonable Gods condition is , when Learned Men do take his gift to be absolute or equivalent . The Antecedent is proved by multitudes of express Texts of Scripture , John 3. 16. God so loved the World that he gave , &c. That whosoever believeth , &c. 1 John 5. 10 , 11. He that believeth not God hath made him a Lyar , because he believeth not the reccord that God gave of his Son. And this is the record ; that God hath given to us Eternal Life , and this Life is in his Son : He that hath the Son hath Life , and he that hath not the Son hath not Life . Mark 16. 15 , 16. Go ye into all the World and Preach the Gospel to every Creature : He that Beeth and is Baptized shall be saved , but he that believeth not shall be damned . John 7. 37 , 38. If any man thirst let him come to me and Drink : He that believeth on me , &c. Acts 13. 39. By him all that believe are Justified , &c. Acts 16. 31. Believe on the Lord Jesus and thou shalt be saved . Rom. 3. 22 , 23 , 24 , 25 , 26. Whom God hath set forth to be a propitiation through Faith in his Blood , to declare , &c. That he might be the Justifier of him that believeth in Jesus . Rom 4. 24. To whom it shall be imputed if we believe , &c. Rom. 10. 6 , 7 , 8 , 9. But the Righteousness which is of Faith speaketh on this wi●e , &c. That if thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thy Heart that God raised him from the Dead , thou shalt be saved . Rev. 22. 17. Whosoever will , let him take the Water of Life freely , Act. 10. 43. 1 Pet. 2. 6. John 5. 24. and 6. 35. 40 , 47. and 7. 38. with many the like . Where note that these are in several respects called a Gift , a Promise , and an Offer . They are Christs Testament , and so properly his Deed of Gift , and do confer Right to the mentioned Benefits , conditionally first , and actual , and absolute when the condition is performed . And this is the principal consideration of them , that they are the Premiant act of the New Law , and the Testament of Christ , and his Deed of Gift . They are an Offer of Christ and these benefits , when they are applyed by promulgation to particular Sinners : And this Application or Offer is either by the mee● terms of the Written Deed of Gift in Scripture ; or else by the further proclamation by Christs Ministers and Officers . In the former sence , the Gift and the Offer are materially the same ; but formally it is first Gods Conveyance or Deed of Gift , and then afterward in order of Nature , it is his Offer . It is Gods Written Instrument constituting a Conditional Right to Christ and his Benefits ; but such an instrument is a proper Conveyance or Deed of Gift . And the conditional Right must be constituted before it can be offered : Or else the Offer should be an act without its Object . But in regard of Actual Absolute Right , the offer is antecedent , and supposeth the thing offered not to be his to whom it is offered ; but that the Condition of Acceptance must first be performed . Yea every man that is the owner himself who doth seriously offer a benefit to any man , without any meritorious or retaliating condition , but meerly to be accepted , doth Eodem actu , convey or give Right to that Benefit on the said condition . Now God doth offer his Son , 1. By his Written Instrument or Word , which must needs be his own act , and consequently his Gift as well as offer . 2. By his Messengers , whose act is morally his own act , in that he hath bid them say what they say , and commanded them to proclaim it to every Creature . It is called a Promise , not in respect to the Conditional Right but the Absolute , because it promiseth them that if they will accept Christ he shall be theirs with his benefits . And it doth not Promise that God will perform any other Natural Act for Conveiance of the benefit ; but that by that same promising Instrument the Right shall be conveyed . 2. It is undeniable that this gift , offer or promise [ If thou wilt believe thou shalt be saved ] or [ Whosoever will , let him take , &c. ] is , made to unbelievers , as the Subject . We may not say to a Believer [ If thou wilt believe thou shalt be saved ] Except we speak of the continuance or renewal of Faith. It is properly to Unbelievers that God offers or gives Christ , so be it they will accept his gift . Now if it be to unbelievers , then it must needs be to all , Elect , and Non-elect : For the Promise makes no difference , nor the Minister knows no difference : God saith not [ Thou Elect person shalt be saved if thou believe ] For then no Man could apply the promise , nor know whether he have warrant to believe , as not knowing whether he be Elect : But he saith to any Man [ If thou wilt believe thou shalt be saved . ] 3. Either Christ and his benefits are given conditionally ( on condition of believing ) to all or to none . To the Non-elect , or not to the Elect. But rhey are given to some , even to the Elect : Therefore to all . The Major is evident in the tenour of the promise . 1. It is Universal , [ Whosoever will ] [ Whosoeve believeth ] It is no where limited to the Elect. 2. If it were limited to the Elect , it were useless , because none could know before believing whether he be Elect. Indeed the thing promised is proper to the Elect , and so is the Effectual , Actual , Donation , or Conveyance of Right by the promise : But that is not ( as to the Sense of the promise ) as they are Elect but as believers , or performers of the condition : And in this Sence only Believers are Heirs of the promise , that is , its effectual conveying act , and so to the thing promised . But the Great doubt is of the Minor with some . For they deny that Christ is given conditionally to any Unbeliever Elect or not Elect ; but only is decreed for the Elect before time , and given to Believers in time . The Sence is ; that there is no conditional promise or deed of Gift , but all absolute . For if it be made only to Men that do believe , their first believing cannot be the condition ; and if it be made on condtion of First believing , it is made to Men that do not yet believe . But the main Scope of the Gospel proves the Minor , by proving the conditional Gift , or promise : As the Texts even now cited , among others . Where note ( to put it out of doubt ) 1. That the time of Gods enacting this Law , or making this Testament , Gift or promise , was before we were born and therefore before we believed . 2. that in its nature , it first speaks to unbelievers as its Subject . For who will offer a gift to us to be accepted that it may be ours , if we have accepted it already ? Nay how can it be accepted before it is offered ? And how can we consent to have Christ and so be united to him , except he first give himself to us on condition that we will consent ? 3. Note , that the promise is made in most proper conditional terms [ If thou confess with thy Mouth and believe in thy heart , Rom. 10. ] That whosoever believeth should not perish , &c. 4. And also note that faith hath here the Definition of a condition agreeing to it , i. e. It is an Arbitrary act on which the free Donour hath suspended the efficacy of his Testament or Deed of Gift . ( It is Arbitrary conditions that we have here to speak of , which some call Potestative : And not casual , or mixt . ) So to suspend the effect of the Instrument , that hoc posito efficiet , & donec ponatur non efficiet , that upon the doing or not doing , the Effect shall follow or not follow , and this by the Positive ordination of the Donor is the very essence of a Condition in Law-sence . And such ●s Faith. And what Divine , except Antinomians , doth deny Faith to be the Condition ? And if it be so , then the Promise or Conditional Gift , must needs be made to Unbelievers ( that it may become effectual when they believe : ) For it can be no condition in this proper sence , if it be past already . And therefore it must needs be made to all Unbelievers seeing Scripture limitteth it not to any , but speaketh ; universally . Inded it is a very hard questionhow far the promulgation may be said to be Universal , and how far not : But that is nothing against the Universality of the Tenor of the Law or Gift . And the command to the Promulgators is , [ Go into all the World and Preach the Gospel to every Creature . Next let us prove the consequence of the Major Proposition ; and that thus . The thing conditionally given is Pardon purchased by Christs Blood , shed for the Sinner to whom it is Given : Therefore the gift presupposeth the shedding of his Blood for that Sinner . The Antecedent hath two branches to be proved . 1. That the Pardon conditionally given to all , is a pardon purchased by Christs Blood. 2. That it is by Christs blood as shed for him to whom that pardon is given . For the first , there is no Pardon given any other way but by Christs blood shed , therefore this is from his Bloodshed . 1. If there be Remission which is not purchased by Christs blood shed , then there are two distinct ways of Remission ; one by his blood , and another without . But the consequent is false . Ergo , &c. 2. If there be a remission without Christs bloodshed , then all remission might have been without it . But the consequent is false , else Christ Dyed needlesly . 3. Heb. 9. 22. Without shedding of Blood there is no Remission . 4. Heb. 9. 16. [ For where a Testament is , there must also of necessity be the Death of the Testator . ] But this conditional Gift is Christs Testament : So ver . 15. [ For this cause he is the Mediator of the new Testament , that by means of Death for the Redemption of the Transgressions that were under the first Testament , they which are called might receive the promise of Eternal Inheritants ; ] viz. all that are external●y called receive the conditional Promise , and Believers the thing promised . 5. Luke 24. 46 , 47. [ It behoved Christ to ●uffer and Rise from the Dead the third day , and ●hat Repentance and Remission of Sins should be reached in his name among all Nations , &c. ] ●o that even Remission Preached , that is , offered ●n condition of repentance , ( and Faith ) presupposeth Christs Death as the Cause . 6. In the Institution of his Supper , he calleth ●e Cup , the New Testament in his Blood , that this signifieth my Blood which procureth the ●ew Testament . Now none sure dare say that the ●●omise of Pardon and Life on condition of Be●●ving is not the New Testament either whole or ●●t . 7. And therefore it is called the Blood of the ●venant ( even to them that tread it under ●●●t ) Heb. 10. 29. and 13. 20. Zech. 9. 11. 8. Justification is by Christs Blood , Rom. 5. 9. [ Being Justified by his Blood. ] But Justification is the Effect of this Conditional Covenant or Gift , ( when the Condition is performed ; ) therefore the effect of this Covenant is from Christs blood , and consequently the Covenant it self which is an intermediate cause . Though there be other sorts of Justification , yet that this is one , and the first , is undenyable . 9. Actual Remission to Believers is from Christs Blood ; Eph. 1. 7. In whom we have Redemption through his Blood the remission of Sins , Col. 1. 14. ) therefore conditional remission to unbelievers is from his Blood. The reason of the consequence is , that Christ procureth the Effect of Justification or Remission not immediately by his Blood as shed , but by procuring the Covenant or Promise as the immediate Cause , and the effect by that Cause ; and it is the same Gift o● Covenant which conditionally Justifieth all , and actually Justifieth Believers ; and that without any other ●●tervening act of God : When the condition is performed ( whose Nature is to suspend the Effect ) then the effect resulteth from tha● same Promise , which before did not effect . Indeed Christ giveth his Spirit to causé his Own t● perform the condition ; but still the justifying a● is by the conditional Covenant . If therefore i● be the same promise which effectually justifie● the Elect , and only conditionally justifieth othe● and Christs Blood causeth that promise which e● fectually justifieth the Elect , then his Blo●● caused that promise which conditionally justifie● all . John 3. 16. God so loved the World , that he g● his only begotten Son ( 1. For men on the Cr●● 2. To men by the promise , ) that whosoever believe . &c. So that this conditional grant of Life comes from the giving of Christ to Death . And for the second part of the Antecedent , viz. That it is from Christs Blood as shed for him to whom the Promise is made . And 1. Ab ●nefficacia , Christs Dying for one man , cannot procure these great benefits to another . It cannot have causality as to such an effect . God doth not forgive Thomas because Christ Dyed for Peter ▪ 2. A non necessitate . There was a necessity of Christs Death ( as is before proved ) to the procuring of this pardon . But there was no necessity for procuring pardon to one man , that Christ should Die for another ; therefore the necessity was that he Dyed for the person himself . 3. If Christs Death were not necessary to the conditional pardoning of the Non-elect , ( but that God doth it without Christs Dying for them ; then it was not necessary for the conditional pardoning of the Elect , but God might have done it without Christs Dying for them : But the Consequent is ●alse , therefore so is the Antecedent . The Major is plain in that there is the same reason both as to their Sin and Case , and Remission . 1. The Sins of the Elect did not differ from ●hose of the Non-elect , so as that they more ●eeded a satisfactory Expiation . 2 They were both under the same Law , ●urse and Wrath of God. 3. The Deed of Gift , or Promise which re●itteth one , is the same with that which remitteth the other . The Minor is plain , for if any ●ould say , that without Christs Death , God ●ight conditionally have pardoned all Elect and Non-elect ; but not Actually . I Answer . 1. Then Christ should Die only to purchase Faith : ( which is false . ) For God doth perform no new act to make the conditional Gift become actual , but only the giving of Grace to believe and so perform the condition . 2. Then God might have made this new Law and Covenant of Grace , [ Believe and be pardoned and saved ] or [ Whosoever will let him take the Water of Life freely ] without any expiatory Sacrifice or Satisfaction by Christ ; which , 1. So contradicteth it self , ( seeing the thing given is a Dead revived Saviour with his Benefits ; and therefore it cannot be given which is not . ) 2. And so subverteth Christianity it self , that I think I need not spend more words on it . Only I add this ( which is of considerable moment , ) that on the contrary , the great necessity and ends of Christs Death are in respect to God as Rector per leges , and not as Dominus absolutus , or benefactor merè arbitrarius : God received no addition of Love , or Goodwill , nor of Wisdom , or Natural Power by Christs Death : But he received a Reparation of his honour as Legislator , and a Moral Power ( consisting in Convenient● rei efficiendae ) to pardon sin by making a general act of pardon to all that will accept the Redeemer and his Benefits . So that the proper use of Christs Death was to be an Expiatory Sacrifice for Sin , offered to God as the offended Rector . And therefore the New Law or Covenant of Grace which followeth hereupon ( giving Christ and Pardon to all that will Receive him ) must needs be the proper effect of Christs Death . Whereas Faith is given rather by God as Dominus Absolutu● arbitrarily doing good to his Creature , then as Legislator ; and is said to be purchased by Christs Death but in a more remote sense ( as shall anon be shewed . ) : so that to deny this Conditional Gift , Covenant or Promise to be the fruit of Christs satisfaction , is to deny a very great part of the fruit of it ; and tantum non to make Christ to dye in vain . The Consequence needs no proof , Therefore I pass to the next . Arg. II. If God do offer ( by his Word and Messengers ) Remission , Justification , Adoption and Right to Glorification , to all ( Elect and Non-Elect ) then Christ hath satisfied for all . But God doth so offer these to All : Ergo , &c. A Remissione & Salute omnibus Oblatis . The former Argument was drawn from the Gift , and this is drawn from the Offer : which though it be inseparable from the former , and so implyed in the former Argument , yet I shall annex it because of them , who deny the Conditional Gift , but confess the Offer . The Antecedent I think few will question , as to All who hear the Gospel ; and God as Legislator hath done his part in offering it to those that yet ●e●er heard it . 1. In making the Tenour of the promise or Offer , of Universal extent . 2. And in Commanding his Officers to go into all the World and Preach the Gospel to every Creature . The Consequent is proved thus . 1. The Pardon offered is either a Pardon purchased by Christs Satisfaction for them to whom it is offered ▪ or else procured some other way : But there is no other way of procurement , Ergo , &c. 1. Not without Christs Blood as is proved . 2. Not by Christ's Blood as shed for others , as is proved . Object . But it is by his Blood as shed for all that will Believe . Ans . 1. Believing is not the Condition of Christs Dying for us ; but of our participation of the benefits thereby purchased : not of the Impetration , but of part of the Application . Christ never said , If men ( or this man ) will Believe , I will dye for them ; But , [ If thou Believe thou shalt be justified and saved , by him that hath died for thee . ] Belief is not presupposed as the Qualification of the subject for whom Christ must dye ▪ but is required after , and given freely to his chosen , for the further Application of his Death . 2. His dying for them that will Believe , was either for certain determinate persons who should Believe ; or else without a determination of the persons . If the latter only , then he died certainly for none . If the former then his dying for one man would not procure pardon for another . 2. God doth not offer that which he cannot give ( for his offer is a gift , on condition of Acceptance : and we must not dare to charge God with illusory or ludicrous actions . ) But God cannot give Pardon and Justification and Right to Salvation , to any sinful man for whom Christ never satisfied : When I say [ God cannot ] I mean not , that he cannot for want of Power , but because of his Wisdom , Goodness and Justice , He cannot ( being Rector of the World ) do that which is so Inconvenient , and such a Monster in Government , and so destructive to the ends of his Government : All grant that quoad potentiam ordinatam now he cannot : that is , He will not . If God may give these to one man , yea to All the Non-Elect to whom they are offered , without Christs satisfaction procuring them , then he may do so by all : but that is not true , Ergo , &c. Object . But i● men will Believe God Can and Will give them what he offers . Answ . This Objection supposeth the Believing of that person for whom Christ died not , or else it changeth the subject of the question . For the Question now is , Whether God can give Pardon to a Man for whom Christ hath not satisfyed ? And it is hereby answered , that He can if that man Believe ? To which I reply , that he cannot , or will not , supposing that such a Man should believe . For it is Christs Death that is principally requisite , and that before Believing , without which all the Believing in the World will do no good . But some will say , It may not be supposed that a Non-Redeemed man should Believe . I say , it may well be supposed in dispute : But I shall have occasion fullier to answer this anon . 3. Contradictions are not to be charged upon God : But to offer pardon to one for whom no satisfaction is made , ( Consideratis Considerandis ) is a contradiction , Ergo , &c. An effect without its necessary cause , is a contradiction : But a Pardon without satisfaction ( which is the thing here supposed to be offered ) is an effect without its necessary cause , Ergo , &c. The satisfaction must be given to God and Accepted by him , before the fruits of that satisfaction can be ( seriously and in plain dealing ) offered to the Sinner , that by Acceptance they may become his . Arg. III. A naturâ Objecti , viz. beneficii oblati . If it be a Christ who hath satisfied for their sin , who is offered to men to be Received or Believed in , then Christ hath satisfied for the sins of all to whom God doth offer him . But it is [ a Christ who hath satisfied for their sin ] who is offered to men to be Received , Ergo , &c. 1. Here it will be easily yielded , I suppose , that Christ is offered to the Non-Elect . 2. That himself is the principal Object of this Faith , and his Benefits the consequential . 3. That he is offered to them as a Redeemer and Saviour . 4. That he doth not offer to Redeem them by suffering again . 5. That without suffering for them , he cannot be a Redeemer for them . 6. And therefore he is offered to apply the Benefits of his Death , by actual Justifying , Adopting , Sanctifying and Glorifying them . 7. And therefore it must needs follow , that it is presupposed the rest of the work is already done , viz. Satisfaction : Or else Christ is not offered to men as a Redeemer and sufficient Saviour ; but he is offered to them for a Redeemer and sufficient Saviour ; therefore as one that hath satisfied for them . For he never offered to pardon any Man without satisfaction for his Sins first made . So that the contrary makes Christ either to be offered to Men not as a Redeemer and Saviour , or as one to redeem and save them without dying and satisfying for them both which are untrue and unsufferable Consequents . Arg. 4th . Ab effectu Universali ad Causam . If all Men be delivered from the legal necessity of Perishing everlastingly , which was brought on them by the meer breach of the first rigorous Law , then Christ hath suffered and satisfied for all : But the Antecedent is true : Therefore so is the Consequent . I suppose none will question the Major proposition , i. e. the Consequence : Or imagine that there is any other way of freedom from the Legal Necesity of Perishing besides Christs satisfaction : If they should , the Scripture doth afford full and frequent Testimonies against them . For the Minor , or Antecedent of the Major , 1. Understand , that I speak not of a deliverance from all necessity of perishing , even for their Sin against the Law : For there may be necessitas Consequentiae which is but necessitas Logica vel Conclusionis à praemissis Praescientiae & Lecreti Divini , which may remain ; & necessitas ex rejectione remedii , follow , 2. And I speak not of actual remission of Mens Sins against the Law , as if Christ had pardoned all . But I say , all Men are delivered from that necessity of Perishing , which the Tenour of the first Law ( as standing alone sine lege remediante ) did impose . If Men perish now it shall not be meerly , because they did not perfectly obey : Whether you respect Adams Sin imputed to them , or any Sin of their own consisidered meerly as against the Law of Works : Whether this liberation be by a proper Abrogation of the first Law : upon satisfaction undertaken ) ( as my Reverend Friend Mr. G. Lawson maintains in some Papers to me ) or only by a Relaxation and Remission Per Legem Remediantem , i. e. an Act of Oblivion or Grace , ( as I judg ) the matter is of no great Moment , nor fit now to be debated : But that God condemneth no Man in the World , directly or meerly because he did not perfectly obey , and because the Law remains without remedy , which saith [ obey perfectly and live ] or [ he that ever Sinneth shall dye ] is plain from all that hath been said already , and from many other plain Texts of Scripture , 1. If Christ command his Gospel to be preached to all ( every Creature in the World viz. Rational ) that is , Pardon and Life to be offered them , then they remain not under that Legal necessity of pershing , ( viz , because all that Sin must dye , ) But the Antecedent is proved ergo , &c. 2. If God have given by his New Testament or Law , a conditional pardon to all , then they are not under that meer Rigorous Law sine remedio : But &c , ergo , &c. 3. It is impossible that Men should be under the precept of the Gospel , and the meer remediless rigor of the Law of Works both at once : But multitudes of Non-Elect are under the precept of the Gospel Ergo , &c. The Minor is undeniable : It is their duty to believe . The Major is as plain : For the remediless rigor of the Law , ( I mean the terror of the Law as standing alone , without the Law of Grace to remedy its obligation ) saith , Cursed is he that doth not all things , &c. Cursed is he that once Sinneth : The Gospel saith , Blessed is he that believeth though he hath Sinned a thousand times : Or , he that believeth though a Sinner , shall not dye , nor come into Condemnation : And it commandeth Men to receive Christ as a Saviour , and so to believe that they may not perish . 4. Gods merciful dealing with the very Pagans shews that they are not under the meer rigor of the Law of Works : 1. The mercies themselves , 2. The use and end of them shews this , 1. It is not denied ( by any that fear to deny God the acknowledgment of his mercies ) but that wicked Men even Pagans , have many and great mercies from God. And its undeniable that all those mercies are inconsistent with the rigorous execution of the threatning of the first Law : And therefore that Law is not rigoronsly executed on them . And therefore it is relaxed to them . And God will not relaxe or dispense with his Law , but upon a valuable consideration , by which the ends of the Law may be attained . 2. And the end and use of these mercies ( viz. the use that God requires them to make of them ) is to lead Men to repentance , and to return to God from whom they are faln . And such mercies were never given according to the Covenant of Works , but only according to the Covenant of Grace , which is founded in Christs Blood. I do but touch on this because I think anon to speak of it more largely . 5. All Gods descriptions of Judgment in Scripture shew that no Men are under the meer Law of Works , as remediless . Men are not then examined meerly whether ever they Sinned , nor accused meerly as Sinners : But the Question will be of that Sin in Specie which consisteth in refusing to repent or believe , or abusing that mercy which should have led them to repentance . Mat. 25. It is for not improving their Talents ( which is not the legal reason , as the Law of Works is alone ) or for not loving and cherishing Christ Jesus in his Members : It is for not knowing God , nor obeying the Gospel of our Lord Jesus Christ . It is true that all their Sins also against the Law shall cause their condemnation ; for they were never pardoned : But that is consequentially because they abused the Grace that should have recovered them ; and so the Wrath of God abideth on them , that would not yield to his means for removing it . I no where read , that God will make this Rigorous Law alone , the Norma Judicii , and pass sentence on any meerly on these terms [ If thou have never Sinned thou shalt be saved , else thou shalt be condemned ] so that if we have no discovery what way or on what terms in special God will judg them that hear not of Christ ; yet we have a plain discovery of the Negative , that he will not deal with them on the forementioned terms of the sole Covenant of Works : And consequently for the affirmative we are sure in general , that he deals with them upon terms of Grace , i. e. Mercy contrary to their desert More of this may be added anon . Arg. 5. Ab aequitate novae Legis Credendi Debitum Constituentis . The Faith which God requireth of Men to their Justification , hath not a feigned or deceiving object : But it should have such an object if Christ have not satisfied for all who are commanded to belie● ergo , &c. Or t●●s ; if Christ have not satisfied for all who are commanded to believe in him to Justification , then the Faith commanded them should have a feigned or deceiving object . But the Faith commanded them hath not a feigned or deceiving object ergo , &c. All the proof requisite is of the consequence of the Major Proposition . And here we must first know what the justifying Act of Faith is , and then what the object must be , and then the consequence will manifest it self , Divines are not agreed what the justifying Act of Faith is , some think it must be but one Act , and therefore it must be placed but in one faculty : Of these some place it only in the understanding , as Camero and many others : Some only in the Will as Amesius and some few with him . Some and most place it in both faculties and so in divers Acts ( and that rightly ) . And inded it hath divers Acts in each faculty : For as it is more then one particular Truth or exunciation which is the object of Assent , and therefore must have divers Acts of Assent ; so it is in more then one shape and profitable respect that the Goodness of the object is presented to the Will , and therefore it must there have several Acts , as consent , affiance , &c. Now let us first enquire after the Acts of the understanding ; where I will meddle with none but what is ordinarily by Divines asserted to be justifying or prerequisite thereto . And 1. I will let that pass which Dr. Twiss makes the first Act , viz. To believe Gods word to be true : For if it be not known what that word is here is no material object of Faith ; but the formal object alone . 2. I will pass over the duty of repenting , which Dr. Twiss saith is next required ( contrary to the usual Doctrine ) though it is manifest that repentance it self as a means to remission , cannot be required but on supposition of satisfaction for Sin. The common answer to the Arminians [ Quicquid tenemur credere verum est , &c. ] Is , We are all bound to believe that Christ died for all that will believe in him . See what Twiss saith against this Answer in Piscator Vindic. de promiss . lib. 2. Part 2. Sect. 20. Page 475. ( Vol. Parv. ) 1. Men are not supposed first to be believers , and then Christ to dye for them ; nor hath died at random without determining in quorum Loco , in whose stead , and left it to their Faith to determine afterwards . He hath not said , either , if thou believe I will die for thee ? Or if thou believe , that Death which I have undergone shall be tui loco , in thy stead , or for thy Sins , Mans Sin being the loco causae meritoriae of Christs sufferings , it must be determined whose Sins he should suffer for before he suffer : For the meritorious cause is before the effect . And therefore Christ died for them , before they are believers ; for else how did he procure them grace to believe . Not only Davenant hath well cleared this ( in his dissert de redempt ) but Twiss ( ubi super P. 474. ) could say , Neque enim hujus propositionis veritas [ Christus est Redemptor Noster ] est veritas consequens fidem nostram : Nec ejus falsitas est falsitas consequens infidelitatem nostram sed antecedens : Antecedens inquam natura in genere causae moralis , nempe meritoriae ; non autem in genere causae Physicae : Quod eo tantum addo , quoniam quod est prius natura in genere causae Physicae , impossibile est ut sit posterius tempore , eo quo prius est natura : At quod est prius natura in genere causae moralis & meritoriae , presertim ex libera Dei constitutione proficiscens , potest esse posterius tempore etiam eo quod est prius naturâ . 2. There must therefore be some former consideration of those for whom Christ died , Antecedent ( Moraliter ) to his Death : And that can be nothing , but for Sinners as such : It is therefore for all Sinners , or only for some . And the Doctrine of those that contradict me , is , that it was not indeterminately [ for all that will believe ] but determinately [ to these particular Elect Persons , [ that they may believe ] for whom Christ satisfied . Now then according to this Doctrine , all Men where the Gospel is preached are bound to believe that Christ satisfied for the Elect to procure them Faith and consequently justification , that by so believing themselves may be justified : But , if they should so believe , this Faith would not justifie them for whom Christ Died not ? so that here is a justifying Faith Commanded , without a justifying object ; as I shall fullier shew anon . 2. And whereas Dr. Twiss saith , It is only the penitent that are commanded to believe on Christ for justification , I Answer 1. Then the Impenitent shall not be condemned for not believing in Christ for justification ( which is false ) for the omission is not so much as a Sin , much less damning , if faith be not commanded them . 2. It is nevertheless their duty , because other duties ( as suppose repentance ) are first to be performed . God may constitute many duties at once , though they are not to be performed at once but in order . 3. Repentance is a change of the Mind from Sin to God and duty . To repent or to turn from unbelief , is the same thing with Faith. 4. If this repentance which he saith goes before Faith be sincere and saving , then sure it is not in an unbeliever and unjustified Man ; if not ; how comes it to give them a peculiar Right , and occasion their peculiar duty , of resting on Christ . 5. I shall shew anon that even repentance can be no duty ( tending to pardon ) if Christ hath not satisfied for them . 3. Others with great confidence say , that this is it that all are to believe [ that there is no other name under Heaven whereby Men must be saved but only by the name of Christ made known in the Gospel ] and Men perish for not believing the necessity of a Redeemer and that Jesus is the Redeemer [ Or more fully ] 1. Men are to repent and believe the Gospel to be the word of God to contain his Will , and that Jesus Christ therein revealed is the Wisdom and power of God to Salvation . 2. That there is an inseparable connexion between Faith and Salvation , by Gods appointment ; Gospel faith carrying a Sinner quite out of himself and from off his own Righteousness . 3. That there be a particular conviction by the Spirit of the necessity of a Redeemer to their Souls in particular , whereby they become weary , heavy laden and burdened . 4. A serious full recumbency , and rolling of the Soul upon Christ in the promise of the Gospel as an al-sufficient Saviour , able to deliver and save to the utmost them that come to God by him ; ready , able and willing through the pretiousness of his Blood , and sufficiency of his Ransome to save every Soul , that shall freely give up themselves to him for that end , amongst whom he is resolved to be ] so Mr. Owen Page . 304. 305. Sure it is , many Acts that are expressed in all these words . But 1. As I have said , every Man that hears the Gospel is obliged to all these ; though to be performed in order , and not all at once . 2. A Judas may believe the necessity of a Redeemer . 3. And that Jesus is the Redeemer . 4. That there is no other , is an exclusion , which is necessary to the Faith which justifieth ; but will not justify it self . 5. As to that of repentance , I have answered before . 6. The Devils believe that Christ is the Wisdom and Power of God to Salvation . No Man can believe that Christ hath Power to save him , that first believeth not that he hath satisfied for him . 7. The Devils may believe truly that there is an inseparable connexion between Faith and Salvation . But this is too general a Speech . It must be known in what respect and to what use Faith is so connexed to Salvation : And what Faith it is . No Faith is by God annexed to Salvation , but that which supposeth Christ to have satisfied for the believer . 8. Judas was convinced of the necessity of a Redeemer , and was weary and heavy laden . If it be special godly sorrow and hatred of Sin , that is meant , then such are justified already , and therefore were before obliged to believe to justification . 9. The recumbency mentioned is an Act of the Will of which we shall speak anon . 10. The promise is made to none that Christ died not for : For it is a promise of the benefits of his Death . 11. Christ is a sufficient Saviour , able and willing to save only those that he died for . Supposing that he satisfied not for any Man , he is not sufficient or willing to save that Man though he should believe . How can it be said that by the sufficiency of his Ransome he is able to save them , for whom it is no Ransome ? Indeed the sufficiency of Christs satisfaction is one principal object of that part of Faith which consisteth in Assent . But I shall shew anon , that if any Man be bound to believe Christs satisfaction sufficient to justifie him for whom it was never paid , he is bound to believe an untruth . 2. But the main answer given by Dr. Twiss and others , is , that the object of justifying Faith is not true , but good . It is Christ , whom they are bound to rest upon for Justification and Salvation . The truth is here are several Acts of the will requisite . The first is consent . Christ is offered to all where the Gospel is published , and it is their duty to consent to the Offer . Now if they should consent it would be an Act meerly frivolous , supposing Christ had not satisfied for them . For it is certain that he consents not to be the Head and Saviour of any such . And Mans consent without Christs , would do no good . They are commanded therefore ( according to this Doctrine ) to do that which if it were done would do no good . 2. The next Act is that Affiance , which some make the only justifying Act. Now according to this Doctrine this would be to many a vain Act : To rest upon Christ to save Men by his Blood which was never shed for them , is to rest on an insufficient Ground , which would deceive them . But ( according to this Doctrine ) Men are bound to rest on Christ to save them by his Blood which was never shed for them . Therefore according to this Doctrine . Men are bound to rest on an insufficient Ground , which would deceive them . Let none say , God knows they will not rest on Christ : For we are speaking now but of the Duty . God will never make it any Mans duty to rest for Salvation on that Blood that was never shed for him ; or that satisfaction which was never made for him . But because this reacheth but to those that have heard the Gospel , the next argument shall reach further . Arg. 6th . Ab aequitate legis cum sufficientia mediorum in suo genere . If Christ hath not satisfied for all , then God hath appointed Men to use those means for their recovery and Salvation , which would do nothing to recover and save them if they were used . But God hath not appointed Men to use such vain and delusory means . Ergo , &c. Here I suppose that God hath appointed to all the World some means which they are to use for their recovery . I avoid the Remonstrants extream : I say not that all have sufficient means or Grace to believe , or to Salvation . And I avoid that fouler extream , which saith that Heathens are under the meer Law of works as it stands without remedy , and have no Means appointed them , or helps afforded them towards their recovery . I shall after prove that they have much mercy from Christs Blood : But now I am to prove that God hath not so left them remediless , but that he hath appointed to all Men some means of their recovery . And 1. It is apparent they have much of the Light and Law of Nature : They have the Book of the Creatures wherein they may read much of God. 2. They have teaching providences , Mercies and Judgments . By these they may know that there is a God , and that he is the governor of the World , true , Just , Merciful , &c. That we owe him perfect obedience ; that Sin deserves his wrath . By experience they may easily know that they are Sinners , and so liable to misery : By Gods Judgments , Sickness , Death , &c. they may know that God will punish : That the Soul is immortal , and punishments and rewards are specially in the Life to come , most Pagans do acknowledg . Gods abundant Mercies to them may acquaint them that he deals not with them in rigorous severity , and on terms of meer justice , but in mercy : And his not executing his Judgments on them according to desert , but shewing so much mercy to them , is some kind of pardoning them . Hence they may see that some way God hath for shewing mercy to the undeserving , and for pardoning Sinners , without any wrong to the Honour of his Justice , and Holiness , or to the ends of his Government . And hence they may see that they are not certainly help less , and remediless nor their condition desperate Though they discover not the meritorious cause they may discern Gods mercy , the principal Efficient moving cause . Natural self-love bindeth Men in misery to seek out after remedy , and to discover what it is , and how they may attain it . All this the Heathens have manifested to us undeniably , in that all ages and Countries of them have confessed Gods being and Soveraignty , the Duty of our obeying him , and that they were Sinners and deserved his Wrath , in this Life and that to come ; especially for greater Sins ; and that their condition was not hopeless , but Gods mercy had a way to help them ; and therefore they plyed him with their Prayers and Sacrifices . Arg. 1. If those that never heard of Christ are bound to take their case for desperate , then they are bound to believe an untruth ; ( for Christ may be discovered to them , and they saved . ) But , &c. Ergo , &c. 2. If they are bound to judge their case remediless , then they are bound to contradict the experience of Gods merciful dealing with them ; ( which are an actual remedy to part of their misery and may give them hope of more from the same cause , if they will seek it . ) But , &c. Ergo , &c , 3. If they are bound to judge their case remediless , or not to judge that there is some remedy ; then they should not be bound to use any means , ( Praying , Repenting . sending abroad to enquire after the Remedy in more knowing Countries , &c. ) for the attaining Remedy . But the consequent is false . Ergo , &c. If a Star appearing brought the wise men so far to seek Christ , and if men , will travail all over the World for Riches by way of Merchandize ; How diligently should men that find themselves miserable , enquire far and near for a remedy ? And if it were not their duty to use means for recovery , then it is not their Sin that they do not use them . But he that dare tell them so , let him , for I dare not ; but the contrary I dare tell them . 4. If all such men are not bound to judge their case remediable , and cureable , but hopeless ; then God should lose all that common honour and service that he hath from them , and the World would be as Hell , full of nothing but hatred of God , and blaspheming him , and sinning to the utmost without any self-restraint . For he that hath no hope , will use no means , nor forbear any evil , but hate God as his Enemy . 5. The Ninevites discerned a remedy and some hope , and Repentance and Humiliation was Gods means , by which they were actually recovered , I am sure , from under some of Gods wrath , which else would have broke out on them ; whether from eternal wrath , I know not ; but it s most probable ; For they believed God , Jonah 3. 5. and Repented , Mat. 12. 41. Luke 11. 32. Yet there is no intimation that Jonah Preached Christ to them , or that they ever heard of him . Men therefore that hear not of Christ are bound to use means for remedy . And indeed the satisfaction of Christ is of greater necessity to mans Salvation , than our knowledge of Christ , or Faith in him : God can save them that never knew Christ , if he will , ( witness the case of Infants ; and else there were but few saved before Christs coming ) but morally we may say , he cannot save them without Christs satisfaction for their Sin. 6. Acts 17. 27. It is the duty of all Pagans To seek the Lord , if happly they might feel after him and find him . And doubtless this is to seek the recovery of his favour , and not to seek it in despair , as the Devils . 7. Acts 14. 17. Gods giving rain and fruitful seasons , and filling mens hearts with food and gladness , and doing them good , is his witness among them . And sure it witnesseth his mercy to them , and consequently their duty . 8. Rom. 2. 4. The Holy Ghost expresly telleth us that men should know that the forbearance , long-suffering and goodness of God leadeth to Repentance ; that is , is a help thereto , and manifesteth it to be their duty to Repent : And doubtless this Repentance is not a hellish despairing Repentance ; ( for Judgments are fitter to move to that than Mercy , ) but a Repentance which is to be used as a means to recovery . 9. It is the description of wicked men , that they seek not after God , Rom. 3. 11. Psal . 14. 2 God looks to see if there be any that seeks him . 10. Many Texts in the Prophets shew it to be all mens duty to seek the Lord , in order to their finding mercy ; ( and to deny it , is to turn out the remnants of obedience , or all seeds of Religion from the World : ) And that God calls them all to Repentance , and to that end that they may not Die , but escape his wrath and be recovered . And that he hath sworn That he hath no pleasure in the Death of him that Dieth , but rather that he Repent and Live. So that I think it is clear that God appointed even to those that hear not the Gospel , certain means toward their Recovery : Much more evident is it of all those where the Gospel is preached . I say not that he commandeth all the former , or any directly to believe in Christ ; but it must be understood , that all men are many degrees distant from Christ , before he draweth them effectually to himself . Now the Pagans are more degrees from him than professed Christians ( mostly : ) It is not Christs way to bring men to himself per saltum , but by those Degrees of Recovery , which are the particular cure of their degrees of distance . One wicked man knows of Christ and doth half entertain him , but sticks at some pleasing Sin. Another knows not that he is miserable by sin , nor ever considered how to be recovered , nor ever prayed God to shew him a way to escape his wrath , nor ever heard of Christ : This latter must receive much of Christs mercy before he be brought so near to Christ as the former . Christ loved one wicked man as not being far from the Kingdom of God ; and some with Agrippa , are almost perswaded to be Christians . Those that be not come so far must ( ordinarily ) by degrees be brought to this , before they can go further . If you be in a higher room , and call your Servants to you , you intend they shall come up the stairs step by step ; and if one be two stories distant from you , and another but one , the former must go up all the first stairs before he come as near you as the latter is . The Gentiles that believed not , are further off , and more strangers to God than the common Jews were . Now God hath not given them that hear not of Christ sufficient means or help to Believe ( nor hath he given any believer sufficient Grace for Salvation , till he saveth him . ) But he prescribeth some means to all men in the World which they are to use , to bring them nearer Christ and Faith , and to remove impediments : As to consider of what the Book of Nature and daily providences teach them of God : To study him in his mercies and Judgments . To study their own hearts till they find their Sin and misery : To use all their interest and utmost endeavours to enquire what remedy God hath revealed to the World : To continue in Prayer , fasting and Alms deeds as Cornelius did , and to break off their Sins by repentance . These are their duties : And for not doing these , in the improvement of their Talents , they shall be condemned by Christ the Redeemer at the Bar of grace , ( as opposed to that of Justice according to the sole Law of works . ) And ( though that belong not to this controversie ) I doubt not but they have sufficient help which is not effectual to the doing of more in these means then they do ; and so they will be left unexcusable at Judgment . Even as the Ignorant and ungodly where the Gospel is preached , have sufficient power ( which is not effectual through their own wilfulness ) to hear the word , to come into better company and to use more means to get Faith then they do , though they have not power or grace sufficient to believe . And the duty of hearing , &c. Goes in order before that of believing . All this being thus evinced ( That God hath prescribed to all Men , means of recovery ) I come to the Argument . And for the Minor I think I need not stand to prove it ( That God hath not appointed Men delusory means , which if used according to his appointmennt would not do any thing towards the attainment of the end ) so apparently is such a conceit injurious to the Wisdom , goodness and faithfulness of God. And for the Major it seems to me as plain , ( That no means can do any thing to the recovery or Salvation of that Man , for whom Christ made not satisfaction by his Death ) Supposing this means were used never so rightly . ) For 1. The use of all means is but to apply or convey the benefits of Christs Satisfaction . Therefore where Christ hath made no satisfaction for a Man , there it is impossible that any means should give him to participate of the benefits of his satisfaction : At least of Pardon and Salvation . 2. Else you make a Saviour of the means , or make them more necessary then Christs Satisfaction : For if by means that Man may be saved that Christ dyed not for , then he is saved without Christs Death . And if God might do so by all the Non Elect , why not by all the rest . If any say , It is certain that they will not use the means rightly and therefore will not be saved ; I answer 1. This shall be anon further considered 2. That is nothing to the matter . The question is , Why these Men are not saved ? Whether it be not for want of a right use of the means ? But according to the Doctrin opposed , it is not : For no means could save them , if they were never so well used . 1. No Prayer can be heard if satisfaction be not first made for the Sins of the Petitioner . 2. Repentance can be no means , but only a Concomitant of desperation if satisfaction for Sin go not before it . 3. Faith is but resting for Salvation on one that never redeemed the Person , and so cannot save him , if satisfaction for that Person go not before it . 4. Hope would be wholly ungrounded , and deceitful like the hopes of the wicked , if there were no satisfaction . 5. Love to Christ as our Redeemer , and gratitude for satisfaction , would be a mistaken Act , as being for a mercy never received . 6. Nay should the Non-redeemed live as holily as any Saint on Earth , yea as innocently as an Angel , it would not save him ; because of the guilt which he hath already contracted . So that by this Doctrin all the means which God hath appointed most Men for their pardon and Salvation , would be delusory and vain if never so well performed : Which is not true , nor tollerable . Arg. 7th . A veritate promissionis , & fidei conditionalitate . If Christ satisfied not for all those to whom God promiseth pardon and Life on condition of believing , then God maketh promises which he would not , nor could he fulfill though the condition were performed . But the consequent is false : Therefore so is the Antecedent . There is nothing here requires any proof but the consequence of the Major proposition : And that is proved thus . God would not nor could give pardon and Life to any Man for whom Christ hath not satisfied . Therefore the consequence is good . 1. Else God should give pardon and Life without a Redeemer : Which he will not . 2. And he should do that which in the Judgment of most Divines he cannot do : ( Not through impotence , but because of the inconvenience and unfitness of the thing : ) For though he can alter the nature of the Creatures , and so make that to be fit which now is unfit , yet stante rerum naturâ he cannot make those things fit , which ex natura rei are unfit : Nor can God do that which is unfit . And if it had not been unfit for the supream Rector of the World to pardon Mans Sin without satisfaction , God would not so dearly have satisfied his own justice . Yea all say , that quoad potentiam ordinatam , God would not forgive Sin without satisfaction , whatsoever he might have done quoad potentiam absolutam . Now how gross is it , for any Man to imagine , that God should make so solemn a promise , in form of a Law of Grace , that he will pardon and save Men if they will believe , when if they could and should believe , he neither would nor could pardon or save them , for want of satisfaction to his Justice ! Yea that he should require his Ministers so importunately , and unweariedly to intreat Men in his name to believe and be reconciled to him , and to tell them from him Man by Man [ If thou wilt believe thou shalt be saved ] When yet if he did believe he should not be saved . Object . But if he should believe then he is one that Christ satisfied for ; and therefore should be saved . Ans . The Persons are determined of long ago for whom Christ satisfied . Either he hath satisfied for me or he hath not , before my Faith. If he have not , then my Faith will not cause him to satisfie for me , either by suffering again , or by making that satisfaction to have been paid for me , which was not . Object . But it is a thing that never will be , for one to believe for whom Christ did not satisfie : And therefore it is a thing not to be supposed . Ans . 1. Things may and must be supposed in dispute that never will be . That the Elect should have the desert of their Sin , or be unredeemed , or be forsaken of God , or deprived of any mercy which God will give them , are all things that never will be : And yet a Christian may argue on supposition they had been or should be , to raise his thankfulness : What if God should have denied me his Grace ? Or his Redemption ? Or let me perish in my Sin , and State of nature ? What a Case would my Sin have brought me under . 2. If it be a thing not to be supposed in dispute , that a Man should believe for whom Christ satisfied not , then it is because it implieth a contradiction . ( Else it may be supposed . ) But it implieth no contradiction , Ergo , &c. Object . It is a contradiction : Because Christ purchased Faith for all those for whom he satisfied ; and therefore for a Man to believe for whom Christ purchased not Faith is a contradiction . Ans . 1. I shall take it as a groundless fancy till it be proved , that Christ purchased Faith to be eventually certainly given to all those for whom he satisfied . 2. If he had , this argument is not from satisfaction as such , but as it is meritorious of Faith. 3. still it is no contradiction , because it implyeth no contradiction for a man to believe without that Grace which Christ hath purchased ; though it be a thing that will never be done . 4. They that will still affirm the contrary do the more destroy their own Cause . For they then assert , that all Gods commands by his Laws and Ministers to the unredeemed , ( as they suppose them ) for believing in Christ , do require meer impossibilities , and such contradictions as are not to be so much as supposed in dispute , which I think few sober men will grant ; but rather avoid that opinion that is the ground of such an assertion . 5. And ( which is more ) the same absurdity will follow , as to all other means whatsoever , ( as well as Faith ) which God hath prescribed to such men for pardon and salvation ; ( as they are means ) and so bring this reproach on the whole New Law , as made to all such Men. Object . But the same may be said against Gods Foreknowledge or Decree . For if God Fore-know or Decree that men shall certainly perish , then it may as well be said , that though they should believe , God neither would nor could save them . Answ . 1. As to the Power of God , it is not straitened by his Decree . It follows not [ God will not do such a thing , therefore he cannot , ] The same Divines whom I now argue against , use to argue thus about Physical Predetermination [ God 's Determination of his own will , destroyeth not his Power or liberty to the contrary act ; therefore his determination of our wills , destroyeth not our Power or Liberty to the contrary acts ] whereby they grant that God can save those that he decreeth not to save ; and so can give them Faith. &c. and that he is still free to do it or not do it . Object . If he should believe and be saved , whom God hath foreknow nor decreed to be condemned for Unbelief , then God should be deceived or change . But it is impossible for God to be deceived or change ; therefore it is impossible for him to believe and be saved whom God hath foreknown or decreed to condemn for unbelief . Answ . It is a vicious Argument . There 's more in the conclusion than in the premises . No more will follow but this , [ therefore he will not believe and be saved whom God , &c. ] not [ it is impossible ] for God never foreknew or decreed that it should be impossible for him to believe and be saved , but only that he would not eventually believe and be saved . 2. When I speak ( before in the Argument ) of Gods will , it is not of his will of Decree , but of his will as he is in the relation of Rector per Leges and so giveth that Salvation as executor of his Laws and Sentence , which by his Laws he first gave Right to . God as Rector and Legislator neither will nor can give Salvation to any that Christ dyed not for , if they should believe : But God as Legislator or Rector would give salvation to all that Christ Dyed for if they believe , though it were supposed that he had foreknown or decreed that such men would not believe . Only it would follow that God was mistaken ▪ And therefore such a thing will never come to pass ▪ for God will not be mistaken . It is God as ●egislator to whom it belongs to be true , in making good his promises , which is the thing in Question . 3. The want of an expiatory sacrifice doth morally necessitate the Damnation of Man , though he should believe both in respect of the Law of works ( as ●hrists Death is Causa necessaria liberationis ; as want of a Ransome may be said to necessitate a Captives perishing ) and properly in respect to the new Law , whose Penalty is , 1. Non-liberation . 2. And a sorer punishment . For the chief cause of that Non-liberation or Non-salvation must needs be the defect of that which should be the chief cause of Deliverance and Salvation rather than the defect of ( Faith ) a subservie● cause or condition which ever supposeth th● former cause . If two men at Christs bar be ●●●leaded as lyable to Damnation ; and it be ●●●d to one [ Thou hast no Right to Salvation for Christ never Dyed for thee ] and to the other , [ thou hast no right , because thou didst not believe ; is not the former more valid , then the latter ; or as valid : But to say , [ Thou hast no right because God did decree the contrary is not right arguing . 4. We must not argue a minus notis , as the Decrees are , as shall be shewed . Arg. 8th . A Causa pereundi negativè . If Christ hath not satisfied for all men , then the cause of mens perishing is for want of an expiatory s●cri●i●e But the want of an expiatory 〈◊〉 is not the cause of mens 〈◊〉 therefore Christ hath satisfied for all . By 〈◊〉 cause ▪ I mean not the meritorious cause , for that no doubt must be some sin of Man : ) And I suppose that Unbelievers are not condemned according to the first Law of works ▪ as standing without Remedy , that is , not meerly because they did not perfectly obey ; but at the Redeemers bar , because they believed not , and would not have Christ to Reign over them , or because they improved not their Talents of Grace , ( that is , of mercy given contrary to desert ) And of those that hear the Gospel , this is undenyable ; ( and I think it is certainly true of all others . ) So that it is perishing in reference to a Gospel Judgment at the Mediators Bar that we mean ; and specicially in a comparative sence : And by [ cause ] I mean , the Reason of their perishing to be alledged : So that if you ask , seeing all are equally condemned by the Law of works , and mercy hath found out a Remedy , what is the reason that this man is condemned at the Redeemers Bar , when that is acquit ? Or that this Man ( Judas ) is not delivered and saved as well as that ( Peter ? ) Is it because Christ Dyed only for one , or that one only believed and the other refused Christ ? Here according to the Doctrine which denyeth Universal Satisfaction , it must be said that either the only or the principal reason that men perish when others are saved , is for want of an expiatory sacrifice , or satisfaction for their Sin ; i. e. because they had no Redeemer when others had , or no Christ to Die for them . But this is contrary to the Scripture . The consequence is evident , that it is more principally , the want of a Saviour or satisfaction then the want of Faith that is the reason of their perishing , if Christ satisfied not for them . 1. Because satisfaction is prerequisite to the efficacy or usefulness of Faith : Sed non è contra . 2. Satisfaction hath the greatest work to do , and is the greatest cause : And faith hath a far and a lower work ; and is a lesser cause , or indeed no cause at all , but a meer condition . 3. God could not fitly save Sinners without satisfaction : But he could , if he had pleased , have saved them for that satisfaction , without a personal Faith as he doth Infants , and as he saved the Church before Christs Incarnation , without that Faith which now justifieth . viz. Believing that this Jesus is the Christ ; and without believing in any Articles of our Creed . If two Men be mortally sick , and one be healed , and the other not , because one had a costly Cordial , and the other had none prepared for him , but only a nonimal offer without the thing ; though this Man refuse that nominal or feigned offer , yet the chief cause why he was not healed was the want of the medicament , rather then his refusal . And for the Minor , its plain through the whole New Testament that the cause of Mens perishing is not for want of an expiatory Sacrifice , but for want of Faith to receive the Redeemer and his benefits , Mat. 23. 37. How oft would I have gathered thee , &c. ye would not , Isa . 5. 4. What could have been done more to my Vineyard , &c. Mat. 24. 4. 5. Tell them which are bidden , behold I have prepared my dinner . My Oxen and Fatlings are killed and all things are ready Come unto the Marriage . But they made light of it , &c. verse 8. The Wedding is ready , but they which were bidden were not worthy , i. e. There is no want on Christs Part , his Sacrifice and satisfaction is sufficient : But they lost the benefits for want of believing , Mat. 25. 1. 2. All the Virgins might have been accepted at the Marriage , if their own sloath had not shut out the foolish , verse 14. All the Servants had Talents ( mercies purchased by Christs Death ) but it was , not well using them that condemned one . Men treade under Foot the Blood of the Covenant wherewith they were sanctified : And deny the Lord that bought them , Mens destruction is of themselves . But in God ( through Christ ) is their help . All the Scripture shews this , that Men perish for their rejecting a Redeemer and not for want of the Price of Redemption : For quoad pretium , Christ hath taken away the Sins of the World. Arg. 9th . A Sufficientià pretii pro omnibus . If Christ died for all Men quoad sufficientiam pretii , then he hath satisfied for all . But he died for all Men quoad sufficientiam pretii Ergo , &c. The Minor is maintained by the generality of our Ancienter Protestant Divines , who use ordinarily this distinction to solve the doubt , whether Christ died for all ? viz. he died for all sufficiently , and for the Elect only effectually . And indeed this one distinction rightly understood , and this answer thence fitted , is most full and apt for the resolution of the question . The Schoolmen go the same way . The consequence of the Major proposition is acknowledged by our late most rigid Anti-Arminians , who on that reason do deny the Minor. For our new Divines have utterly forsaken the old common opinion , and in stead of saying that [ Christ died for all Men sufficienter ] They will not so much as say that [ His Death was sufficiens pretium pro omnibus ] But only that [ It is sufficient to have been a price for all . ] For all our former Divines ( and the most of these times ; so far as I can discern ) who acknowledg that Christ died for all Men quoad sufficientiam pretii , and for the Elect quoad efficaciam ; they say the same , and as much as I ; and therefore I need not say much more to them . For Christ cannot dye for Men sufficienter and yet not die for them at all , or not satisfie for them . I may well take up with this one argument . If Christs Death be a sufficient price for all , then it is a Price for all : But Christs Death is ( by their confession ) a sufficient Price for all : Therefore it is a Price for all . Here understand that it is first in order of nature a Sacrifice expiatory , or a satisfaction , before it is meritorious of further benefits , or is a Price for them . Had it not been to satisfie Justice , God would have been so far from taking his Sons Death for meritorious , that he would have been utterly displeased in it : For he delighteth not in the Death of him that dieth ; how much less of the innocent ; and lest of all of his only Son. Note here also in what sence we say , Christs Death is sufficient , and in what sence it is called effectual : There is a double effect of Christs Death , and so a double efficacy , and so a double sufficiency to those effects . The first effect is to be a satisfaction to the offended Justice of God , and a demonstration of his legal Justice . The sufficiency to this effect was in the dignity of the Person , and greatness of the suffering , supposing Gods voluntary Acceptation of it , instead of the Sinners own suffering . The efficacy immediately followed the suffering : Yea it went long before it , upon the undertaking and the acceptation as in Moral Causes it is not unusual . The 2d . sort of effects , are more remote , even the actual good of the Sinner : Of these some are general and common , ( as the freeing of all Men from that necessity of perishing , which lay on them by the Curse of the first Law as it stood without remedy , &c. ) And so Christs Death is sufficient for all and effectual too . Some fruits of his Death are special and follow the performance of the condition imposed on us ( Faith and Repentance ) such are Pardon , Justification , Adoption , Sanctification , Glorification . These being the main effects of Christs Death which Scripture most frequently mentioneth , and to which the rest are but general preparatives , therefore our Divines use to call these peculiarly [ Redemption ] and [ the Effects of Christ Death ] and they say his Death is effectual , when these effects are produced . And so I conclude that as to the first effect of satisfaction to God , Christs Death is both sufficient and effectual for all : Or else he could not be said to die for all , quoad sufficienciam pretii . For it is impossible that Christ should intend it as a Price , and make it a sufficient Price , and yet that God should not accept it as such : Seeing Christ is God ; and the will of the Father and the Son is one . And the like I say of the General Common benefits . And as for the great particular special benefits of Pardon and Sanctification and Glory . I say Christs Death is sufficient for all ; but effectual only for the Elect. And this must needs be the meaning of our forementioned Divines . For the sufficiency to Justification and Salvation , containeth the efficacy and effect in point of satisfaction . But our new more rigid Divines will make me more work : And therefore to them I must forme my Argument otherwise , or else they will say , I beg the question : With them therefore I argue thus . If Christs Death be sufficient for all , then Christ satisfied for all : But Christs Death is sufficient for all : Ergo , &c. In these terms they use to acknowledg the Minor proposition themselves . And as to the several effects , 1. They frequently say that Christs Death is sufficient for the Pardon and Salvation of all Men in the World , if they will believe . Where the Words [ if they will believe ] must needs be referred to the effect [ Pardon and Salvation ] and not to [ sufficient : ] For Mans belief addeth not to the sufficiency of Christs Death . Nor will Faith make it sufficient , if it were not so before . The sufficiency goes before Faith : But that which is sufficient to justifie men , shall not actually do it till Men believe 2. They say , that Christs Death is sufficient ut esset pretium pro omnibus , to have been a Price for all . But then they say , that it is not sufficiens pretium a sufficient price for all , because no price for all . Now I shall prove that both their concessions do warrant my consequence ; and , 1. That If Christs Death be sufficient for the Pardon of all , if they would believe , then he hath satisfied for all ; and it was all Mens Sins that procured his punishment , and which he bore on the Cross : Or that Christs Death is insufficient to the Pardon of any one for whom he hath not satisfied . 1. That which hath not satisfied offended Majesty , is not sufficient to the pardon of Mans Sin though he should believe . But Christs Death ( As these Men say ) Hath not satisfied the offended Majestie : Therefore it is not sufficient , &c. He that denieth the consequence must hold , that Sin may be pardoned without Christs satisfaction 2. That which leaveth the great impediment of Mens Remission unremoved , and not removeable by Faith , is not sufficient to the Pardon of Men , though they should believe . But Christs Death , if it be not suffered for Men , o● have not satisfied for their Sin , doth leave the great impediment of remission unremoved , and not removable by Faith : Therefore it is not sufficient to the pardon of these Men though they should believe . The impediment I mean , is in a word all that which did necessitate or require satisfaction : That Faith , cannot satisfie God instead of Christs Death , is undeniable : Nor yet can it make that satisfaction or be mine that was never made for me . There is neither in the nature of Faith , nor in the Office which God hath appointed it , any sufficiency to be instead of a Redeemer , or satisfaction . And therefore it is not merely nor chiefly for want of faith that such would perish , but through the insufficiency of Christs Death . If they shall still say , that it is not to be supposed that the Non-redeemed should believe : I Answer : Do not they suppose it themselves when they say that , the Death of Christ is sufficient for the Pardon and Salvation of all Men , if they would believe . 3. That which leaveth the strongest Faith ( supposing it were ) both without ground , and use or profit . is not sufficient to remission or Salvation , though Men should believe : But so doth Christs Death , if it be not suffered for Men , and have not satisfied for them : Ergo , &c. 1. If all the Faith in Christ that is in all Men in the World were confined to one Man , it would not do the least good to his Justification or Salvation , if Christ have not satisfied for him as is already proved . 2. Nay indeed such a Faith would be but an ungrounded fancy or presumption . To expect pardon from a satisfaction that was never made for me , is a vain expectation . 4. If Christs Death have no more conducibility , or virtue for any Mens remission and Salvation , then if he had never died at all ; then it is not sufficient to Pardon those Men if they will believe . But if Christ hath not satisfied for Men , his Death hath no more conducibility or vertue for the Remission of those Mens Sins , or for their Salvation then if he had never died at all : Therefore his Death is not sufficient to the Pardon or Salvation of those Men , though they should believe . The Major is clear : The Minor is proved , in that satisfaction is the first and great effect of Christs Death , and where that is not made , there is nothing done by it that can any way Conduce to the Remission of Sin : And if that satisfaction be not already made , it never will be ; for there is no more Sacrifice for Sin. So that methinks I may confidently conclude , that they deny the Sufficiency of Christs Death for the Pardon of all Mens Sins though they should believe , who say , he did not suffer and satisfie for all . And that this is unsound Doctrine I will now prove only by their Judgments who are the owners of it : 1. Mr. Owen of Redemption Lib. 4. c. 1. Page 173. saith , [ The maintaining and declaring of this ( dignity , worth , preciousness and infinite value of the Blood and Death of Jesus Christ ) is doubtless especially to be considered : And every opinion that doth but seemingly clash against it , is exceedingly prejudiced , at least deservedly suspected ; yea presently to be rejected by Christians , if upon search it be found so do ●● really and indeed , as that which is injurious and Derogatory to the merit and honour of Jesus Christ . The Scripture also to this purpose is exceeding full and frequent in setting forth the Excellency and Dignity of his Death and Sacrifice , &c. ] And Page 174. [ But its true worth consists in the immediate effects products and Issues of it , with what in its own nature it is fit and able to do , ] Is it not therefore strange that this Author should ( Page 175. 176 ) say , [ 1. That this fulness and sufficiency of the merit of the Death of Christ , is a foundation for the general publishing of the Gospel to all Nations , with the right that it hath to be preached to every creature ; because the way of Salvation which it declares is wide enough for all to walk in : There is enough in the remedy it brings to light to heal all their diseases , to deliver them from all their evils , If there were 1000 Worlds the Gospel of Christ might on this ground be Preached to them all , there being enough in Christ for the Salvation of them all , if so be they will derive vertue from him by touching him by Faith ; the only way to draw [ refreshment from this Fountain of Salvation ] [ 2. That the Teachers of the Gospel in their particular Congregations , &c. may from hence justifiably call upon every Man to believe , with assurance of Salvation to every Man in particular upon his doing . knowing and being fully perswaded of this , that there is enough in the death of Christ to save every one that shall so do . ] To all which I briefly reply 1. I have disproved this in what is said before ; and shewed that Christs death cannot be affirmed sufficient for any Mans Salvation , for whom it never satisfied , though he should believe 2. How can he say [ there is sufficient merit ] where there is no merit at all . The Death of Christ hath no merit as to the Pardon of Devils , or any for whom it was never suffered . 3. How can he call any thing [ a way of Salvation wide enough ] which presupposeth not Christs satisfaction for the person ? Can Men walk to Heaven by Faith without a Redeemer ? Or is there such a true Faith ? 4. How can he truely say [ there is enough in the remedy ] Which is as to them no Remedy ? Is there enough in that remedy to heal the Devils if they believed ? 5. How can there be enough in it , or how can it be any remedy , to heal all diseases , and deliver from all evils , before it have made satisfaction ? Must it not do that before it can heal any other disease ? 6. How can he say , [ There is enough in Christ for the Salvation of them all , if so be they will derive virtue from him by touching him by Faith ? ] Must not the application be first to God by satisfying him before it can be made to Man by believing ? Is not the Salvation of Men the Fruit of Christs dying for them ? And can there be the effect without the cause ? Hath Christ virtue to be derived for the saving of any that he died not for ? Will believing make Christ to die for them that he hath not died for already . 7. In plain truth your ground of preaching Christ to all , is your foreknowledge that only the Elect will believe , and not the sufficiency of Christs Death , knowing that there is nothing in Christs Death to save any man that he did not Die and Satisfie for , though he should believe never so strongly . 2. But let us come to the first effect of Christs Death , and see whether it were sufficient to that , viz. to be a satisfaction for the Sins of all : And here they do maintain that it is only materially or aptitudinally sufficient , ( as the money which my rich neighbour hath in his purse , is sufficient to pay my debt , which he resolveth never to pay : Or as the Ransome paid for one man , was enough to have redeemed another also , if it had been paid for him . ) And what the better is he for whom it was never paid ? And what difference ( as to their ransome ) between most men , and Devils ? For the form of a satisfaction or Price for all , they affirm , that Christs Death hath it not sufficiently or at all . These men must once more therefore new moddel their Doctrine , or reform their expressions , and give over saying that [ Christs death is sufficient for the pardon of all if they would believe , ] for that is notoriously false ( according to them ; ) seeing the effecting of satisfaction , is that wherein the sufficiency of it lyes as to remission : But they must hereafter say only that [ Christs Death was sufficient to have procured pardon for all men , if he would have suffered it for all . ] And I will give them this encouragement so far to innovate , viz. Though they speak not only against Scripture and the Primitive Fathers , and the Church of Christ in all Ages , and the generallity of our most severe Protestant Divines ; yet because , 1. It is against Arminius , an adversary : 2. And tendeth to extreams . 3. And so is agreeable to Nature ; they shall perhaps with applause , at least with far less wounding of their Reputation , raise up these novelties , than a Sober , Moderate , Judicious Divine shall beat them down again , or revive any one Truth which extreams have clouded , laid by and trodden under foot . But I will not stay here to shew the absurdity of mens so confident asserting Christs death to be aptitudinally sufficient for so many for whom it was never suffered , seeing I shall deal on this purposely in the next Argument : But how useless this sufficiency is , and no foundation at all for our general offer of Christ and mercy to all if they will believe , may be seen in what is said before . And how useless and insufficient it is to encourage any man to believe , we shall yet further have occasion to shew anon . In the mean time , I think the unsoundness of their Doctrine , who deny Universal Satisfaction is manifest hence , in that it fully overthrows the sufficiency of Christs Death for the pardon of all mens sins if they should believe , which yet the generality of our Divines do maintain . Arg. 10th . Ab absurdo : & injurià coutrariae Doctrinae in Christum . If Christ have paid a Price of satisfaction , sufficient for the sins of all the World , and yet paid it not for all the World , then he suffered much in vain . But he suffered not any thing in vain . Ergo , &c. The Minor none will deny that is a Christian . The consequence of the Major is proved ad hominem by the concessions of them of the contrary Opinion . For , 1. No Reformed Divine doth deny but that as one part of the value of Christs sufferings was from the Dignity of the person , so the other ( and a necessary part ) was from the greatness of his sufferings . 2. And all conclude that there was more suffering necessary for the expiation of the sins of all the World than for one particular sin , or then for one mans sins ; and so more necessary to expiate the sins of all men , then of the few only that are chosen : And consequently , if Christ suffered no more than was sufficient for the Redemption of the Elect , then it was not sufficient for the Redemption of all . And if it were sufficient for the Redemption of all ( materially ) then it was more than was sufficient for the Redemption of the Elect. Our Divines generally disclaim and exclaim against that presumptuous fancy of the Fryers that say , Minima guttula sanguinis Christi sufficeret ad redimendos mille mundos . Vid. Parker de Descens . l. 3. p. 107 , 108. And I meet yet with few that like John Geodwins conceit , of the sufficiency of Christs meer willingness and readiness to suffer , without any actual suffering . They that say , the same degree of suffering is sufficient for a thousand men as for one may , as well say next , that one sigh or groan , or one drop of Christs Blood had been sufficient for all : And next they may as well say , it had been sufficient though he had only been willing to suffer ; and next , that his suffering was needless . Socinianism , if not Infidelity , may easily creep in at this Gap. 3. And as thus it is evident that Christs suffering for some , had been enough to have redeemed all , doth make him to suffer in vain as to the proper end of his suffering ( viz. Expiation of Sin ) so they that go this way , have not yet shewed us , to what other end or use , such great sufferings of Christ were necessary : And till they have done that we must take it as if they charged Christ with suffering in vain . 4. Moreover , the consequence is fully granted by themselves . For they accuse those that maintain Universal Satisfaction , as making Christ to suffer in vain , if he suffered for those that after perish ( though we can easily repel that vain objection by shewing them many excellent ends and effects of those his sufferings . ) How much more evidently do they themselves make him suffer in vain , that feign him to have suffered the same degree of Punishment , even enough for all the World ; when yet ( they say ) he suffered it not so much as in the stead of all , nor as any satisfaction for their sins . We say his Death was for all , in some kind , and therefore not vain . They say , it was for them in no kind , and yet enough for them ; and therefore he suffered Superfluously . Arg. 11th . Ab absurdo , & injuriâ contra Justitiam Divinam . If Christ suffered enough for to have been a satisfaction for all , and yet not for all , then God did inflict on him more sufferings than were due to him . But God did not inflict on Christ more sufferings than were due , Ergo , &c. He that denyeth the Minor doth directly accuse God of injustice . The consequence of the Major is proved thus : He that inflicteth that , or requireth as much for the Sins of the Elect only as is due for the sins of all the World , doth inflict and require more than is due ( for there is not so much due for the sins of the Elect only as for the sins of all the World ) But thus they suppose God to have done , ( which is not to be supposed , ) Ergo , &c. They that will fly from the force of these Arguments by flat denying even the Material and Hypothetical sufficiency of Christs satisfaction for all men , will fall under many and great inconveniencies before intimated and also under the force of this next Argument . ( Read my Answer to their Fourth Argument asserted . Arg. 12th . Ab injuriosa negatione Passionum Christi . It is very injurious to Christ for men to extenuate or deny his sufferings , but so do they that deny that he hath satisfied for all men . Ergo , &c. When God hath laid upon him the Iniquity of us all , and he hath born the sins of the whole World , and was a Propitiation for them , doth not that man vilifie ( that I say not blaspheme ) his sufferings , who shall say it is not so ; he bore the Sins but of the few that are chosen ; he suffered no more than was due to them ; he paid no more than would discharge their Debt . If he that denyeth all Christs satisfaction , do sin so damnably , then sure he that denyeth the greatest part both of his satisfaction formally , and his suffering materially , doth not lightly offend . If he should sin so hainously that should deny God to be Creator of the greater part of the World , and so rob him of the honour of the most of his Workmanship , then it cannot be a trifle to deny the greatest part of Christs sufferings and satisfaction , and so rob him of so much of the honour of the work of Redemption , by the extenuation of his sufferings : For God hath set up the work of Redemption , as that wherein he expecteth to be as much honoured as in the work of Creation . Suppose the Kings Messengers , Mat. 22. should have told those whom they invited , [ Though we are commanded to invite you all to the Wedding , yet the truth is , there is not half provision enough made ready for you all , if you should come , but yet we are commanded to perswade you all , because the King knows your minds that you will not come ] should these Messengers have deserved thanks for such a Message . Arg. 13. A Debito Amoris & gratitudinis erga Redemptorem . If all Men do owe Love and thankfulness to Christ for his satisfying for their Sins , and for the Fruits of that satisfaction , then he hath satisfied for all , But all Men do owe him love and thankfulness , &c. ergo , &c. I mean , all Men that hear of Christ , are bound to love him as Redeemer , and be thankful to him for making satisfaction for them , and those that never heard of him are bound to love Deum Miserecordem , God as merciful to them and to be thankful for those mercies which are the Fruits of Christs Death . The Antecedent hath two Parts , 1. That all are bound to love and gratitude 2. That they owe these for Christs dying for them . And as to the debt it self . I hope few Christians will deny it : For if they do , 1. They will deny a great part of the Law of Christ , and if such a curse be denounced against him that addeth or diminisheth , as to the Law of ceremonies , what shall be due to him that wipeth out so great a part of the Gospel at a dash ? 2. It is plainly High Treason , to discharge so many of Christs Subjects of their Allegiance , or of the chief part of their duty , even Love and Gratitude : His Subjects I may call them , though Rebellious ; because though they acknowledg him not , or not sincerely , yet he is their rightful Lord. 3. It is notorious compliance with Satan , to say , Duty is no Duty , and that so great Duties as these ; and that Sin is no Sin , and that such hainous Sins . 4. If tendeth most desperately to the Damnation of Souls , by drawing them to neglect these duties , and hardening them in impenitency when they have done . For if it be no duty to Love Christ for Redeeming them , and to be thankful for it , then it is no Sin not to love him , and not to be thankful , and if it be no Sin , they need not repent of it . 5. They will wickedly justifie Men from the Accusation of the guilt of these Sins , at the Bar of Christ , and dare any that now boldly maintain this cause in dispute , undertake to justifie and vindicate them at Judgment , and prove , that it was never their duty to love Christ , or be thankful to him for Redeeming them , and therefore that it was not their Sin , that they did it not ? This will be a harder task , then it is now to find a flourish of words which seem to prove it . 6. And worse then all this , They will condemn Christ for condemning them for these Sins . When he hath sentenced them , [ Go you cursed ] For not loving him and shewing it to his Members , Mat. 25. And pronounced that Man Anathema Maranatha that loves not the Lord Jesus ; if these Men can prove that it was none of their duty , then they must accuse Christ and his Law of injustice , and condemn his condemnatory sentence . 2. And as they owe Christ this Love and Gratitude , so the thing that they owe it for , is his Redeeming them , or dying in their stead , or satisfying for their Sin : For 1. It is doubtless that they owe it him , not only as Creator but as Redeemer , and if so , it is either for Redeeming others , or themselves . Not only for Redeeming others : For 1. The nature of gratitude is to respect some benefits that our selves receive , ( either in our own Persons , or in those whose welfare is part of ours ) And 2. Man is naturally so near to himself , and the love of himself , so deeply rooted by God in his nature , that he naturally looks at himself before others , and values things as they respect himself . 3. Others good is no mercy to us , further then we participate with them in the benefit ; Yea Divines generally conclude , that it will be so far from comforting the damned to see that the Godly are in Heaven , that it will encrease their torment . 4. Else it would lay no greater an obligation on these Men to love Christ and be thankful to him , than it doth on the Devils , that Men are redeemed , or than they owe God , that the good Angels are preserved while themselves are condemned . 5. Scripture not only alloweth Men to love and be thankful in reference to our selves , even for that which is good to us , but shews it to be our duty , and the nature of those affections ; and that for our own mercies received , we are obliged hereto , 2 Thes . 2. 10 Men are forsaken and damned for not receiving the love of the Truth that they might be saved . How oft are the Israelites ( all of them ) Commanded to love the Lord with all their Hearts , as their Redeemer from Egypt , which was both an effect and Type of Christs work of Redemption . Deut. 6. 5. and 10. 12. and 11. 1 , 13 , 22. and 19. 9. and 30. 16. 20. Yea all Gods mercies as well as this deliverance from Egypt , is made , in divers of these Texts , the motive that should provoke them to love and thankfulness : And doubtless , these are all effects of the Death of Christ for them . To love for love and for benefits is that which Sinners do , Luk. 6. 32. Not as Sinners , but from the common humanity that is left in them . We love him , because he first loved us , 1 Job . 4. 19. This [ because ] is not meant only Effectivè , but also objectivè , as to Gods love . The first love of the Soul to Christ cannot be moved from the knowledg of Christs special love to the Soul : ( For 1. Love accompanieth justifying Faith in the same moment , ( And indeed in some Sense is part of it ) And doth not stay till the Soul discern his own believing , and thence discern Gods special love . 2. There is a love of desire , which goes before the knowledg of Gods special love 3. Many a poor Christian loves Christ long before they know the special love of Christ ) And therefore this first sincere love must needs be raised from the apprehension of Christs excellency as to us , and his general love to mankind : Which can be no other then that which is manifested in their Redemption . Object : Wicked Men are bound first to believe and thtn to love , when they know by their believing that Christ died for them . Ans . They are bound immediately in the same instant to love Christ as to believe ; and not to delay their love till they try their Faith , or by discerning it get assurance of Gods favour . They are bound to accept Christ as good for them , when he is offered them : And that acceptance is essentially love , as it is said to be in the rational appetite . He that loveth not truly , believeth not truly . And how can any Man prove Gods special love by the evidence of a false Faith ? Must Men first believe without love that by the Mark of such a Faith they may have ground for love ? That will be a deceitful ground , as it is a deceitfull Mark. Object At least , Men are bound to be humbled first , and believe that there is no other name under Heaven but Christs , by which they can be saved ; and then to rest on him , and love him . Ans . This is answered before . If the humiliation and Assent that they mention be proper to the Regenerate , and so be a true note of Gods special love 1. Then it will follow that other Graces go before that Faith which unites us to Christ , ( Which few will grant ) 2. Then Men must find special Marks Antecedent to Faith that from thence they may gather a warrant to believe : Which is false Doctrine , I think , in the judgment of all 2. But if these Antecedent Acts be common and such as reprobates also may perform , then either every Man that performs them is bound to love Christ as his Redeemer ( And to rest on him for pardon ) Or only some : If every Man , then some reprobates are bound to love Christ as their Redeemer ( And to rest on him for pardon by his Blood-shed for them ) And to be thankful for his satisfaction : And then certainly Christ did Redeem them by satisfying for them . If but some , then how shall any Man know that he is one of them . So that I think I may conclude , that they that deny universal satisfaction by Christs bloodshed , do leave Men no ground for their first special love to Christ as Redeemer : For that first love , must be raised upon the knowledg of Christs general love and mercy , or be groundless , Seeing there is no knowledg of special love and Mercy Antecedent . Object But how can the knowledg of Christs common love cause in us a special love to him . Then we must love him first with a special love . Ans . Christ hath a special love to us , before we have a special love to him : But we cannot know it , and therefore cannot love him for it . His special love is the efficient cause of our love to him , but not the objective or moving cause of our first love . The love of Christ is not the less because its manifestation is general . And therefore that glorious mercy of general satisfaction , though common , not only may be , but is , the ground or motive of our first special love , if it be orderly and rightly raised : though Christs special love be the efficient . Object Then none do love God a right at first but those that hold Universal Redemption . Ans . 1. Yet they may love him sincerely , though they are brought to it ( through the fault of their Teachers ) in a disadvantageous and disorderly way , 2. Young Converts are not used so soon to be troubled with the Controversy of Universal Redemption . 3. I have known few in my observation , but at their first closing with Christ , they have had the same judgment of the Universality of Christs satisfaction ( so as to be sufficient for all Sinners and wanting only their own Faith to make it effectual to Remission ) which I plead for . 4. It is the usual way of Preachers in their popular Sermons to speak far more soundly in these points then in their disputations : And indeed their way of Preaching for the Conversion of Sinners , doth plainly intimate Universal satisfaction ; For they use to lay all the blame on the Wills of Sinners ( and justly ) as that only which can deprive them of the benefits of Christs sufferings , and to urge them to accept him , and to let them know that their case is not left remediless and desperate : Yea and to tell them plainly that Christs Death is sufficient for all , to pardon all their Sins be they never so many or great , and if they will believe they shall have the Fruits of it : Which is in other words ▪ to say [ Christ hath satisfied for all ] So that upon these right grounds they use to bring Men to believe and love Christ at the first , and then they must have some longer time before they can pervert them again , by working out these apprehensions , and acquainting them , that Christ hath not satisfied for all , but for the Elect only . Object Mens first love to Christ , is not to him for what he hath done , but for what he can do for us , and as he is to us a desirable good ; because it is but Amor Concupiscentiae . Ans . It is also a love of gratitude : And all the good that we can expect from him for the future , or desire him for , is but the fruit of what he hath done for us already , and therefore presupposeth it : And he that looketh for Mercy from Christ as not procured by his satisfactory sufferings , knows not the Gospel nor what he expecteth . The Gospel at its first Preaching is glad tidings , and brings news first of what Christ hath done for Men , and next , of what he will further do . Object But it is not for Dying [ for me in particular ] that I am first obliged to love Christ ; but for paying a sufficient price . Ans . 1. If by [ For me in particular ] you mean [ more for me then others ] I grant it : But it is for dying and satisfying for fallen Mankind in general , of whom I am a Member . 2. I have shewed that according to this New Doctrin , Christs Death is not sufficient to pardon all , if they did repent ; nor formally a sufficient price but only materially or Aptitudinally , sufficient to have been a price . Now that this can engage any to love or thankfulness is past my reach to apprehend : For it is not a benefit , ( to such as for whom it was no price . ) If 100 Men lie in Prison for debt , and one shall pay as much for the debt and discharge often of them as was sufficient to have satisfied for the debts of them all , and yet would not pay it for them , but rather give it superfluously then that they should have any benefit by it , how doth this oblige these Prisoners to love and thankfulness to this Man ? At least , not as any Redeemer or Friend of theirs ? Rather they will think him envious and an Enemy to them , that would rather cast away his Mony ( Giving for one that which was sufficient for all ) then they should have any benefit by it . Object But it is not for his Death , that Men are bound at first to love Christ and be thankful , but for the free and general offer of himself and his benesits to them in the Gospel . Ans . 1. The negative is wicked and Unchristian 2. The part affirmed is a contradiction to their denial of Universal satisfaction . For Christ is offered to Men as their Redeemer only . And the Word [ Redeemer ] signifies 1. One that hath paid a price for them already 2. One that will recover them by the effectual conveyance of his benefits , if they accept his offer . And the later always implies the former : The effect cannot be without its cause . He is no Redeemer to them for whom he suffered not . And he cannot be a Redeemer to them by Pardon and Salvation , for whom he hath not been already a Redeemer by satisfaction . And he doth not offer to satisfie for them de futuro , a new , and therefore the offer certainly proves a general satisfaction , as is shewed before . 3. And if Christ offer himself to any Men , as their Redeemer whom he never did Redeem , no nor can Redeem by Remission and Salvation , because he hath not first Redeemed them by price and satisfaction , charging the refusal upon them to their deep damnation , doth this oblige Men to love and gratitude ? If he procure by his Death no possibility of their Salvation , but induce a necessity of their deep condemnation ? If he offer them the benefits of a death never suffered for them , ( that is effects without their cause ) and which he cannot give them , and destroy them for not receiving them ; Is this all the obligation ? Object But it is the Law of God that obligeth them to love and gratitude : And therefore they are obliged , though Christ be none of their Redeemer , and though his Death were not a benefit to them . Ans . 1. These are duties that result ex natura rei , viz. boni oblati , & beneficii ●ollati , and so from the Law of nature , and not from a meer positive Law. Love and gratitude are not ceremonies , and therefore where the nature of the thing obligeth not , there is no obligation . 2. There must be an objective cause of love and gratitude , as well as an efficient , and exemplary cause ; And therefore our question is only of the objective cause . God doth not alter the nature of love and gratitude by commanding them ; He doth not command love that hath not good for its object ( for there is no such thing in rerum natura ) nor doth he command a gratitude that is not for a benefit . Object But it is unknown to them whether Christ died for them or not , For ought they know he did , And therefore they are bound to love and gratitude . Ans . 1. An unknown benefit bindeth not to love and thankfulness . 2. It is Real favours and not feigned , that Christ obligeth Men by : As it is real love and thanks and not feigned that he expecteth from them . 3. Else that common love and thankfulness which the Non-elect do give Christ as their Redeemer , would be a mistake . 4. And when their Eyes were opened in Hell , they would repent that they loved Christ at all , and were thankful to him at all , seeing they would then discern it was upon a mistake , and for a benefit that was never given them or for them : Whereas contrarily they will be convinced then of their Sin and folly in loving Christ no more , and being no more thankful . Yet further , that these Men are bound to love and gratitude to Christ as their Redeemer , I will add some more Scripture proof . 1. If the Non-elect are not bound to love Christ for Redeeming them or not dying for them , then the Elect are not bound to it , till they know themselves to be Elect ; But the consequent is false , therefore so is the Antecedent . He that dare say , No Man in the World is bound to love Christ and be thankful to him for dying for him , till he know he is Elect ( That is , have assurance of Salvation which so so few attain to at all , or at least so many Christians want ) Dare say that which I dare not , Rom 5. 8. But God commended his love to us , in that while we were yet sinners Chrift died for us . Joh. 3. 16. God so loved the World , that he gave his only begotten Son , that whosoever , &c. 1. If Gods love to the World and Sinners before Conversion , in his Redeeming them by Christ , be propounded to the consideration of unconverted Sinners , then it is to manifest that they owe him love again and thankfulness for it : But the Antecedent is true , therefore so is the consequent . These Texts and many other do propound the consideration of Gods love , in Redeeming them , to Men before Conversion ( as might abundantly be proved ) and that must need intimate their duty of love and gratitude , or else the Law of nature is abrogated , which bindeth us to return love and thankfulness for love and benefits . 2. Let me add one other Argument for the Minor ( viz. that the Elect are bound to love and gratitude to Christ as their Redeemer , before they know themselves to be Elect ) and it is such a one , as I think , makes the case so clear , that it will be hard for the most prejudidiced not to discern it , if they will consider it . If the Elect are not bound to love and gratitude for Christs Redeeming them , before they know themselves to be Elect , then they are never bound to it at all , ( and so never ought to perform it ) But the consequent is intollerable , Ergo , &c. The consequence is proved thus . They cannot know themselves to be elect ( unless by extraordinary Revelation ) till they first know their love and gratitude to Christ for Redeeming them ; Therefore if they are not bound to love and gratitude before they know themselves Elect , then they are never bounnd to it . The reason of the consequence is , that the same thing cannot be , [ Before ] and [ Not before ] before their knowledg of Election , and not before it . If it must go before the knowledg of Election , then they were obliged to it before ( for that we are not obliged to , is no duty and that which is no duty , is no Mark of Election : ) but it must go before , Ergo &c. The Antecedent is proved thus , There is no other sign without this love and gratitude which is sufficient to discover a Man to be Elect ; Therefore no Man can know himself to be elect ( by ordinary means ) without the knowledg of these . Two things will be replied , to this . 1. That Faith is before love and gratitude , and a sufficient sign . 2. That it may be known without signs by the Testimony of the Spirit . To these in order . And 1. For Faith , as it is in the will and is the acceptance of an offered Christ , is the same thing with love , as love is in the rational appetite , as I have elsewhere fully proved ; & Aquinas oft expresseth this love to be but velle bonum . 2. If love be distinct ( as it is exercised on the same object , for else there 's no question of it ) Yet it is certain that it is concomitant , and doth not in one moment of time come after Faith : Much less so long as that a Man must first by reflection discern his Faith before he be obliged to love . 3. Faith is no true Faith that is not accompanied with love , and a false faith can be no true sign of Election , as is said before . The Acts of Justifying Faith in the Will are principally these two . 1. To accept of Christ as he is offered ; Now he is offered as a Redeemer , i. e. 1. As one that for the time past hath paid the price of our Redemption . 2. And for the time to come will give us the benefits of it , on his own terms . Now Christ cannot be received as a Redeemer , without respect to both . He that receiveth him to pardon and save him any other way then by the price of his Blood already shed , doth not receive him as he is offered , nor as the Redeemer ; And if it be necessary that he must be received in respect to what he hath done for us , as well as what he will do , then it is as necessary that he be loving and thankfully received . For as bonum recipitur volendo , which is our love ; and cannot possibly be received qud bonum but lovingly ; so bonum preteritum is the object of this Amor Gratitudinis , ( The benefit may remain , but the act of the benefactor is past ) as bonum futurum is the object of Amor Concupiscentiae , & Bonum Presens , of Amor Complacentiae . So that no Man living can know that he hath received Christ as a Redeemer , if he do not know that he hath lovingly and thankfully received him . And no Man can know the good that Christ will do for the future , nor receive it , without knowing the good that he hath done in his Sacrifice for the time past , and thankfully acknowledging it . 2. After acceptance of an offered Christ , the next Act , is affiance ( which most Divines make the Principal , and some the only justifying Act ) And this presupposing the loving consent , acceptance , the Velle , before mentioned , I do not need to prove , that affiance is no certain Mark of Election , without love ; Nay moreover , as it presupposeth love , so it containeth love in its own nature , as every Act of the will toward goodness , must needs do . I rest on Christ as one to do me good for the future by virtue of his ransome already paid ; and so here is still the double good , past and present , which affiance doth respect , or else it is not in Christ as Redeemer that we have affiance . 3. The like I might easily shew in respect of desire after Christ : An early Grace , and before which none finds a distinct certain sign of his Election : Yet goodness is its object , and love is in its nature ; from whence we use the term of Amor Concupiscentiae . Object . But you said before , that the Faith and Love of Young Converts that hold not Universal Satisfaction may be sincere , though not rightly ordered , grounded or raised . Answ . True , for if one should conceit that Christ Dyed but for Englishmen , or for a very few at least , and that he is one of those few , he might truly love Christ for dying for him ; though yet he grounded his apprehension amiss of his interest in Christ . But still here is no certainty of Faith , without certainty of Love : Nor certainty , or any knowledge of Election , without the knowledge of both Faith and Love. Object . Then a Socinian can have no ●ertainty of Election : For he that believeth not Christs Satisfaction can have no Love or Thankfulness for it . Answ . No wonder if he have no certainty of Election , who can have no grounded hope of Salvation . If it be not only some circumstances , or Terms or Law-notions ; but the substance of this Doctrine , which any Man shall deny , viz. That Christ hath taken away Sin by the Sacrifice of himself , and having made Purgation of our sins , is ascended , &c. And hath by one Sacrifice perfected for ever them that are sanctified , and became a Curse for us , to free us from the Curse , and so hath taken away the Sins of the World ( quoad pretium , ) And hath born our transgressions , that we might be healed by his stripes , and hath Dyed for us , the just for the unjust , so that now we must be justified by his Blood : I say , he that believeth not this , I think is no Christian . See 1 Cor. 5. 7. Heb. 9. 26. and 10. 1 , 2. &c. and 1. 3. and 10. 14. Gal. 3. 13. Isa . 53. 4 , 5. John 1. 29. 1 Pet. 3. 18. Eph. 1. 17. Rom. 3. 25. and 5. 9. Col. 1. 20. Heb. 9. 22. and 13. 12. 1. Pet. 1. 2. 19. I know nothing more of moment that can be here objected and therefore will go to the next Reply . 2. Which was , that men may know their Election by the Testimony of the Spirit . To which I answer . 1. The Spirit sheweth to us the things given of God , of which Love to Christ is a principal . 2. The Spirit witnesseth our Election mediately and not immediately ( that I know of . ) 1. By giving those graces that will prove it , and do flow from it . 2. By exciting them . 3. By illuminating us to see them , and try by them . 4. Filling the Soul , with those sweet affections , which are a kind of tast of the Love of God : But all affections are raised mediante intellectu , and therefore knowledge goes before them . Who can know that he rejoyceth Spiritually , and that his Joy is a fruit of Election , that knoweth not why he rejoiceth . 3. However , it is desperate Doctrine to teach poor Christians , that they have no ground to Love or Thank Christ for Redeeming them , till the Spirit have without any signs revealed their Election to them ( which I think it never doth . Lastly , The Spirit witnesseth with our Spirit : Now our Spirit witnesseth only from evidence that we are Gods Children , and not without ; and therefore whether the Spirit be a concurring witness in the same Testimony , or its Testimony be a concomitant Testimony , distinct from though conjunct with that of our Conscience , ( I think the former ) yet all 's one to the point in hand , seeing they witness together . So much for the Minor , viz. that the Elect are bound to love and thankfulness for Redemption before they know themselves Elect. Now for the consequence of the Major , it it clear from what is said , that the Elect could not be bound to this , except the Non-Elect are also : Because ( as is proved ) no Man can know whether he be Elect or not , before he know himself so much as obliged to love and gratitude for Redemption . For Elect and Non-Elect are not to to be discerned till Faith and love do put a difference . And therefore , methinks , I may conclude confidently , that the Non-Elect are bound to love and thankfulness for Redemption , or satisfaction , and therefore they are redeemed or satisfyed for . If any shall make the common objection , viz. The Non-elect , or the Elect not yet converted are bound to love and gratitude to Christ for satisfying for all that will believe , I have answered this oft already . 1. The Doctrine which I oppose is that Christ hath not only died for Men if they will believe , but died only for the Elect that they might believe ; so that it is determined by name for whom he Died , and the rest he Died not for at all ; and therefore his Dying for another , is not that which obligeth a man to Thankfulness : And their Ignorance that they are excluded , I have shewed , can add no obligation . 2. Mens believing will not cause Christ to Die for them , nor is it a condition of it , as if Christ would Die for Men if they will believe ; Believing presupposeth Christs Dying for us , and what then can be their meaning that say Christ Died and Satisfied for all men if they will Believe ? When they say absolutely withal , that he Died not for all at all , but only for the Elect , that they might believe . Will they say that he Died for the Non-elect , if they will believe ? Then either they must mean that he underwent the Penalty , and left it undetermined quorum loco , in whose stead and for whose sins it should be , till their believing determine it : But 1. This is as much denyed by those whom I oppose , as by me . 2. And it is a contradiction . For it is Essential to Punishment to be propter peccatum ; that Relation is its formal Nature , as it differs from Affliction in general ; And therefore Christ suffered no Punishment , if it were not determinately for Sin : And the meritorious cause is considered as before the effect , and not after it ; Or else if they speak of [ Believing ] not as any condition on mans part , but a Divinely-infused Character of those for whom Christ Died , then the sence of their words is but this [ Christ Died for the Non-elect , if they be Elect ] or [ Christ satisfied for all men , if all men be Elect ] or [ Christ Died in stead of all , if he will give Faith to all . ] And who sees not that these words are a plain Negation , and all one with these [ Christ satisfied not for all ] q. d. [ I leave in my Will such a Legacy to Titus , if Titus be not Titus , but Sempronius ] what Lawyer knows not that is a denyal , or an illusory nothing ! And how then can this bind men to Love and Gratitude . If I could bethink me of any other considerable Objection I would answer it : But I cannot . Furthermore for the Antecedency of the obligation to love , mark how Christ maketh it a condition to his own Love and his Fathers ( as in a greater degree , and as manifested ) Joh. 14. 21. He that loveth me shall be loved of my Father , and I will love him , and will manifest my self to him . Christ Loveth Men before they Love , as he is Dominus Absolutus and a free Benefactor , ( and as a Natural Lover of his own Workmanship ) But he loveth man after his Faith and Love to him as Rector per Leges , as putting on the resemblance of goodness , and justice in civil Sense , and as he now stands in that Relation to them , in which he is by his own Law , as it were obliged to do them good : Note this difference of Christs love , Prov. 8. 17. I love those that love me , and those that seek me early shall find me . So ver . 21. Luke 7. 47. Many sins are forgiven , for she loved much . If it be meant [ therefore she loved much ] yet it would not make against this . From John 3. 19. I argue thus . If men are condemned for loving darkness rather than Light , ( and Christ is this Light ) then they were obliged to love Christ the Light. But , &c. Ergo , &c. And I have shewed it is as Redeemer that he must be loved : For to Love Christ as an excellent Prophet only , that a Turk may do , for Mahomet so confesseth him to be , Mat. 10. 37. It is Christs condition propounded to all , That if they love not him better than Father , Mother , House , Land or Life they cannot be his Disciples ; So that those that are not yet his Disciples , are obliged at once to love him above all , and become his Disciples . 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him be Anathema , Maran-atha . And then more specially for Gratitude ( because I have hitherto insisted on the other species , Love ) there are many Parables in the Gospel that shew that wicked men are condemned for ingratitude to their Redeemer , Mat. 21. 37 , 40. &c. Christ convinceth his Auditors , that those unthankful Husband-men , that refused to pay the Fruits , and killed the Son that was sent to them ; ( he was sent to be entertained as Redeemer ) would deservedly be destroyed with a miserable destruction , and the Vineyard let out to others , i. e. that the Kingdom of God should be taken from them and given to a Nation bringing forth the Fruits thereof . And what is that Kingdom ( here meant ) but the Gospel ? The proclaiming and offer of Christ as Redeemer , and of mercy in and with him ? Mat. 22. 8. It is unthankful refusal of the feast prepared , when all things were ready , and they invited which was the unworthiness that there is mentioned , which shut out those Guests , Mat. 18. 32. Unthankfulness is intimamated as part of the Sin of that wicked Servant , who took his fellow Servant by the throat for 100. Pence , when himself had been forgiven 10000 Talents : [ I forgave thee all the debt ] signifieth such a mercy as Men may have that perish ( as is plain verse 34. 35. ) and yet certainly presupposeth Christs dying for them , and obligeth them to thankfulness : If any ask the sense of the Text , I shall give it after by it self more fitly . Let me therefore conclude thus . That Doccrin which subverteth a very great part of Religion is not of God : But so doth this which denieth Universal satisfaction : Therefore it is not of God. The Minor is proved from what is said : It destroyeth the ground of all Mens first love to Christ for Redeeming them : It justifieth all the Non-Elect in their ingratitude and not loving Christ as their Redeemer : Besides what was said before of its destroying the use of repentance and all Means . But we shall recollect more of these consequences in the end , and shew you more fully the face of the Doctrin which I dispute against . I have proved that all Men that hear the Gospel , owe Christ love and thankfulness for Redeeming them by dying for them . I should next shew that all Men in the World do owe God love and thankfulness for those mercies which are the effects of Christs satisfaction : But especially those within the Church who have in the New Covenant , made over to them a conditional remission of their Sins , and adoption , and everlasting life , viz. If they will accept Christ with his benefits : Those that are sanctified with the Blood of the Covenant , and are made partakers of the Holy Ghost and were escaped from the pollutions of the World through the knowledg of our Lord and Saviour Jesus Christ , and and have tasted the good word of God and the Powers of the World to come , &c. Certainly these have received the fruits of Christs satisfaction for which they were bound to be thankful . But of those more particularly in their place . Arg. 14th . Acertitudine fidei , & possibilitate rectè credendi . If Christ hath not satisfied for the Sins of all , then no Man hath a sufficient ground for his first justifying Faith : ( All Men are left at an utter uncomfortable uncertainty whether they may believe to Justification or not ) But the consequent is false : Therefore so is the Antecedent . That which is said before doth shew so much of the grounds of this Argument , that I shall be the shorter in it now . All the doubt is of the consequence of the Major , and to clear that , I suppose it is granted that all firm , sufficient Faith for justification , must not only have a command to warrant it , but also a fit object about which it must be exercised . God commandeth no Man to believe a falshood to make it become true by believing it , nor to trust to a person or promise that is not to be trusted , as being not only fallible , but certainly will deceive . As for the Act of affiance or recumbency , commonly called the justifying Act , no Man can groundedly or comfortably rest on Christ for justification by his Blood , who doth not first know that his Blood was shed for him , and hath satisfied for him : Else he must rest on that which he knows not to be sufficient for him to rest upon : For it hath been proved that Christs death is not sufficient to justifie any for whom it was not suffered , though they should believe . He suffered not superfluously , as I have shewed : Take the confession of a Divine that for fear of Arminianism joyned Hands with the Antimonians , Maccovius colleg . disp . de justif . disp . 5. § . 22. Quoad substantiam poenae nihil olus perpessus est Christus quam per legem debebatur : Neque enim vel Amor Patris , vel etiam justitia permittere potuit , plura ut filio imponerentur , quam quae illi necessariò tanquam sponsori ferenda erant ; Quoad circumstantias autem , patientis personam , patiendi causam , passionis efficaciam plusquam sufficiens satisfactio Christi . Neque enim lex requirebat ut Deus moreretur , neque ut sine peccato proprio quis moreretur , neque morstalis quae suffecisset pro peccatis totius mundi , sive pro omnibus & singulis hominibus . Here he confesseth that Christ suffered no more than was due by Law , and than was necessary for him to suffer as Sponsor : And yet that his Death was sufficient for the Sins of all the World , even for all Men and every Man. And if so , then either he suffered as Sponsor for all : Or else circumstances did make that Death sufficient for all , which yet quoad substantiâ poenae ( as he calls it ) had none of that which the Law required , and was necessary for the Sponsor to undergo . And thus I think ( with that added which is said before ) it is evident that none have ground to rest on Christs Blood to justifie them , or on Christ to justifie them by his Blood , till they know that his Blood was shed for them seeing it is sufficient for no more . But no Man before justifying Faith knows that Christs Blood was shed for him any more then for others that shall never be justified by it , therefore no Man hath ground thus to believe . And for the intellectual Act of Faith , if it be that which Maccovius saith it is ibid. disput . 3. § . 17. Fides in Christum quae requiritur a nobis ad nostri justificationem est , ut credamus pro redemptionem & sanguinem nos justificari & salvari , then most Men are bound to believe an untruth , if they are bound to believe to justification . If it be said that , it 〈…〉 believe that Christs Death is sufficient to pardon him if he believe , I answer that no Man can truly believe that neither , but he that first knows that he died for him , which none can do but he that knows that he died for all . I marvail how such Divines ( as Twiss and Maccovius who hold the main Antimonian Principles ) who say that Faith justifieth only as we are ascertained , or receive the knowledg of justification already past at Christs death , can tell how to Salve this . How can they choose but say , that either God doth not command all where the Gospel comes to believe to justification , or else , that he commands most Men to believe a falshood : Or else , that all Men are justified by Christs death . Let me add here ( for I will not make another Argument of it , being built on the same grounds with the former ) that if Christ died not for all , then not only all Men at their first invitation , but even all true believers whenever they loose the fight of their evidences , that is , of their own Faith and other Graces , have no ground left them to renew an Act of justifying Faith , nor to cast their Souls with any confidence on Christ : For as long as he knows not himself to be Elect and a true believer , he cannot tell whether , Christ died for him , and consequently he knows not whether he may rest on him as a sufficient Redeemer , as not knowing whether he satisfied for him or not . If any say , he must believe that he may know , I answer 1. It must be a revealed truth before it is believed . 2. Believing will not make it true , if it were not true before . We are not to believe that Christ may die for us , but to believe that he did die for us . Hear Maccovius his confession of that also , Ibid disp . 9. § . 16. At toto caelo errat Haereticus ( Socinus ) Neque enim fidem requiri ad hoc dicimus , ut pro nobis satisfiat ; sed ut pro fidem satisfactio ista Christi quae perac to est ante fidem nobis innotescat ( so that when God commandeth Men to believe , he commandeth them to take knowledg of Christs satisfaction for them before made : And surely men cannot know that which is not true , unless it be to know it to be false . ) And thus it seems plain to me that many , if not most true believers will be left without any sufficient ground to believe , through a great part of their lives . For I think , assurance is not so common a thing as some imagine , nor so constant with them that have it : Though Maccovius saith ( as one Error draws on another . ) Ibid. disp . 9. § . 11. Respondeo , ( salvo aliorum judicio ) negando sensum illum ( qui in nobis oritur ex agnitione nostrae Iustificationis ) aliquando tolli penitus in homine : Our Divines that teach poor Souls to use their Faith of Adherence when they want evidence , do go another way to work ; and suppose an Universal promise and before that an Universal satisfaction : Or else Adherence without evidence hath no sufficient object or ground , and then farewel the Christians most constant stay . Arg. 15. Ab ordine credendi perverso . If Christ satisfied not for all , then the knowledg or assurance that we have justifying Faith must go before justifying Faith : But that is impossible as being a contradiction , Ergo , &c. The reason of the consequence is plain in what was said on the last argument . For no Man can believe to justification , but by believing that Christ is a sufficient Redeemer , and hath made sufficient satisfaction for his Sins , and by accepting him as offered to apply the fruits of that satisfaction to us , and by resting on him for those fruits . Now all this hath no ground till a Man knows that Christ hath already died and satisfied for him : And that cannot be known ( if Christ died not for all ) till Men first know themselves to be Elect and believers , and that cannot be known till after we do believe ; For if the thing to be believed is that Christ died for believers , and for me if I believe , I must know that I believe before I can know that he died for me , and yet I must know that he hath died and satisfied for me before I can believe to Justification . See what contradictions are here , and how Men are put upon impossibilities , I know the necessity of believing that Christ hath satisfied for me , is denied but I have proved it before . Arg. 16. A peccatorum aggravatione . If it be the great aggravation of all Mens Sins committed against that mercy which tendeth to their Recovery , that they are against the Lord that died for them , then Christ did die for all such Men : But the Antecedent is true , Ergo , &c. Only the Antecedent requires proof ; That wicked Men do partake of Mercy tending towards their recovery , ( as to the nature of the mercy , and in Gods legal Ordination ) I think I need not prove among Christians ; And that they Sin against such mercy , is a thing that needs as little proof ; The main proof of the Antecedent [ that these mens Sins are aggravated , in that they are against Christ that died for them ] will be from several Texts of Scripture which do thus aggravate such Mens Sin , which because I intend to handle particularly , I will refer you thereto , and now pass them by . Further , 1. It is confessed that these Mens Sin is aggravated in that they are against the Blood of Christ as offered to them in its Fruits , and as against Christ himself offered to them as Crucified and as Redeemer , and as against the offers of pardon , Adoption and Salvation , which are all Fruits of Christs satisfaction . But all these imply satisfaction for them to whom they are offered , as is proved already , Ergo &c. Many of our Divines ( as Perkins Reform . Cathol . of Justif . and others ) say that in this we differ from the Papists , that they make Christs satisfaction to be but the meritorious cause of our Righteousness , but not our Righteousness it self as we affirm it ( I do not now judg of these words , but ) if Christs satisfaction be our very Righteousness or any part of it , then certainly Christ satisfied for all to whom he offers his Righteousness : But that he offers his Righteousness to all without exception is beyond doubt : And he would never offer them a Non-ens , that which is not : He doth not offer to one Man the satisfaction made only for another and not for him , for that would be no Righteousness for him : But it is Righteousness that Christ offers , and therefore it is satisfaction for that sinner himself which is offered to that sinner , to be his Righteousness . Now the offer supposeth the being of the thing offered , except it were only an offer to do or give something hereafter , which is not the case here . And for them that say , [ Christ is only offered to Men if they will receive him , or believe ] it is idle : For Christ is offered to Men whether they will receive him or not , but none but receivers do enjoy him . God doth not make our receiving the condition of his offering , as to say [ I will offer thee Christs satisfaction if thou wilt receive it ] but he makes it the condition of our attaining the good offered q. d , [ Christ with his benefits offered to thee shall be thine if thou wilt receive him . ] 2. If it be only the Blood of Christ shed for others , and not for them which unbelievers sin against , then the sin of Devils might ( as to this respect ) be as well aggravated from the Blood of Christ sinned against as theirs : But the consequence is palpably absurd , Ergo &c. 3. Consider what hainous consequents will follow , if you deny this aggravation of the Sins of unbelievers . 1. You harden them in the most desperate impenitency : For they cannot repent of that which they know not to be a Sin , and they cannot know that they have sinned against him that dyed for them , till they know that he did die for them ; and who dare say to all the World , that yet know not that they are true believers , [ you ought not to repent for any Sin as being committed against him that died for you . ] Perkins Treat . of repentance , and multitudes of our godly English Writers when they press Men to repentance , do use this as the greatest motive , to consider what our Sins did cost the Lord Jesus , They cost him Blood , and should they not cost us tears ? and should we make light of that which lay so heavy on him ? Such arguings are common in almost all Writers and Preachers : Now if Christ did not bear all Mens Sins , and if all Mens Sins did not cost Christ so dear , then this Argument or Motive to repentance can be used to no Man , nor by any Man but only those that have got assurance of a special interest in Christ . 2. Hereby you deny that God may justly aggravate Mens Sins , or condemn Men for Sinning against Christ that died for them . 3. Hereby you perswade Men that their consciences shall not thus agravate them in Hell , nor torment them for Sinning against him that suffered for them , all which I shall shew anon , to be false . 4. Hereby you forbid Ministers from thus aggravating their Peoples Sins , and so from using the most effectual motive to draw them to repentance . And hereby you condemn almost all the most powerful Preachers in England , who generally take this course . And you reject the most powerful Books and Sermons which God hath blest to the Conversion of many Souls . I mention this , the rather because some still object that those who are against Universal Redemption succeed as much in their Ministry to the Conversion of Souls , as those that are for it : The reason is , because they commonly Preach for it , or on grounds that suppose it , in their practical Sermons , when in their disputes they speak against it . That you may see I wrong them not , I will instance in one , learned , Holy Perkins : who hath writ more confidently against Universal Redemption then he ? And when he comes to win Men to Repentance and to Christ , see how he Writes , in particular in that excellent short Treatise , the choicest piece I think that ever he wrote , I am sure a piece that hath long agoe workt more on my own Heart then most , if not then any that ever I read , and which I have cause to thank God that ever I saw : I mean his Treat . of the Right Knowledg of Christ Crucified in the first Vol. of his Works , Page 626 , &c. I will transcribe some passages Page 626. When he hath shewed that we must feel the need of Christ , and desire him , he adds [ The ad . Part of knowledg is Application ( every Man is bound to apply Christ ) whereby thou must know and believe , not only that Christ was Crucified , but that he was Crucified for thee , for thee I say in particular . Here two rules must be remembred and practised , one that Christ on the Cross was thy pledg and surety in particular , that he stood there in the very room and place in which thou thy self in thy own person shouldest have stood : That thy very personal and particular Sins were imputed and applied to him : That he stood guilty as a Malefactor for them , and suffered the very Pangs of Hell : And that his sufferings are as much in acceptation with God as if thou hadst born the curse of the Law in thy own person eternally . The holding and believing of this point is the very foundation of Religion , as also of the Church of God , &c. The 2d . Rule is , that Christ Crucified is thine , being really given thee of God the Father ; even as truly as Houses and Lands are given of Earthly Fathers to their Children : And hence it is that the benefits of Christ are before God ours indeed , for our justification and Salvation ] and Page 630. [ First of all , the serious consideration of this , that the very Son of God himself suffered all the pains and torments of Hell on the Cross for our Sins , is the proper and most effectual means to stir up our Hearts to a godly sorrow for them . And that this thing may come to pass , every Man must be setled without doubt that he was the Man that Crucified Christ ; that he is to be blamed as well as Judas , Herod , Pilate , or the Jews , and that his Sins should be the Nails , the Spears and the Thorns that pierced him . When this meditation begins to take place , bitterness of Spirit with Wailing and Mourning takes place in like manner , Zach 12. 10. And they shall look upon him whom they have pierced , and they shall lament for him , as one lamenteth for his only Son. ( What a Doctrin then is it that teacheth us , that none but they that know themselves to be Elect , should once accuse themselves of this , that their Sins did Crucifie Christ ? ) Peter in his first Sermon struck the Jews as with a Thunder-clap from Heaven , when he said unto them , ye have Crucified the Lord of glory : So that at the same time 3000 Men were pricked in their Hearts and said Act. 2. 37. Men and Brethren what shall we do to be saved ? Again , if Christ for our Sins shed his Heart Blood , and if our Sins made him sweat water and Blood , O then why should not we our selves shed bitter tears , and why should not our Hearts bleed for them ? He that finds himself so dull and hardened that the Passion of Christ doth not humble him , is in a lamentable ease , for there is no Faith in the Death of Christ effectual in him as yet . ( These words shew that Perkins speaks not this only to believers . ) 2. The meditation of the passion of Christ is a most notable means to breed repentance and reformation of Life in time to come . For when we begin to think that Christ Crucified , by suffering the first and 2d . Death hath procured to us remission of all our Sins past , and freed us from Hell. Death and damnation ; then if there be but a spark of Grace in us we begin to be of another mind , and to reason thus with our selves , what ? hath the Lord been thus merciful to me that am of my self but a firebrand of Hell , as to free me from deserved destruction , and to receive me to favour in Christ ? Yea ; no doubt he hath , His name be blessed therefore : I will not therefore Sin any more as I have done , but rather endeavour hereafter to keep my self from every evil way . ] 3. The right knowledg of our selves ariseth from the knowledg of Christ Crucified in whom , and by whom we come to know five special things of our selves . The first , how grievous our Sins are , and therefore how miserable we are in regard of them . If we consider our offences in themselves and as they are in us , we may soon be deceived , &c. But if Sin be considered in the Death and passion of Christ whereof it was the cause , and the vileness thereof measured by the unspeakable torments endured by the Son of God ; and if the greatness of the offence of Man be esteemed by the endless satisfaction made to the justice of God ; the least Sin that is , will appear to be a Sin indeed , and that most grievous and ugly . Therefore Christ Crucified must be used by us as a mirror or Looking-Glass in which we may fully take a view of our wretchedness , &c. And before [ and for our Neighbors , those specially that are of Christs Church , they are to be known of us on this manner : When we are to do any duty to them , we must not barely respect their Persons , but Christ Crucified in them , and them in Christ . ] And Page 631. ] The 5th . point is that we owe to Christ an endless debt , for he was Crucified only as our surety and pledg ; and in that Spectacle of his passion we must consider our selves as the chief debtors , and that the very discharge of our debt , that is , the Sins which are inherent in us , were the proper cause of all the endless pains and torments that Christ endured , that he might set us most miserable Bankrupts at liberty from Hell. Death and damnation . For this his unspeakable goodness , if we do but once think of it seriously , we must needs confess that we owe our selves our Souls and Bodies and all that we have as a debt due unto him . And so soon as any Man begins to know Christ Crucified , he knows his own debt and thinks of the payment of it . ] And that you may be sure that Perkins speaks not only of the Elect , see Page 631. Col. 2. [ The common Protestant likewise cometh short herein for 3 Causes . 1. Whereas in word they acknowledg him to be their Saviour ( this he blameth not in them ) that hath redeemed them from their evil Conversation , yet indeed they make him a patron of their Sins . The Thief makes him the receiver : The Murderer makes him his refuge , The Adulterer ( be it spoken with reverence to his Majesty ) makes him the Bawd , &c. Thus Christ that came to abolish Sin is made a maintainer thereof , and the common Packhorle of the World to bear every Mans burden . 2. Men are content to take knowledg of the merit of Christs passion , for the remission of their Sins , but in the mean season , the virtue of Christs Death for the mortifying of Sin , is little regarded , &c. 3. Men usually content themselves generally and confusedly to know Christ to be their Redeemer ( it seems then , that it is true ) never once seeking in every particular Estate and condition of Life , and in every particular blessing of God to feel the benefit of his passion . What is the cause that almost all the World live in security never almost touched for their horrible Sins ? Surely the reason is because they did never yet seriously consider that Christ in the Garden lay grouling upon the Earth , sweating Water and Blood for their offences . ( Can a Man speak plainer for Christs dying for all ? ) Again all such as by fraud and oppression or any kind of hard dealing suck the Blood of poor Men , never yet knew that their Sins drew out the Heart Blood of Christ ! And proud Men and Women that are puffed up by reason of their attire , which is the badg of their shame , and never cease hunting after strange fashions , consider not that Christ was not Crucified in gay attire , but naked , that he might bear the whole shame and curse of the Law for us . These and such like , whatsoever they say in word , are flat Enemies of the Cross of Christ , and tread his precious Blood under their Feet . Now then considering this so weighty and special a point of Religion is so much neglected , O Man or Woman , high or low , young or old , if thou have been wanting this way begin for very shame to learn , and learning to know Christ Crucified : That thou mayest attain to this , behold him often , &c. 1. Look on him as a glass or spectacle in which thou shalt see Gods Glory greater in thy Redemption then in thy Creation . &c. 2. Thou must behold him as the full price of thy Redemption and perfect Reconciliation with God : And pray earnestly to God that he would Seal up the same in thy conscience by his Spirit . 3. Thou must behold Christ as an example to whom thou must conform thy self by Regeneration , &c. Read the History of Christs passion : Observe all the parts and circumstances thereof , and apply them to thy self for thy full Conversion . When thou readest that Christ went to the Garden as his custom was where the Jews might soon attack him , consider that he went to the death of the Cross for thy Sins willingly , and not of constraint and that therefore thou for thy part shouldest do him all service freely , Psal . 110. 3. When thou hearest that in his agony his Soul was heavy unto death , know it was for thy Sins ; and thou shouldest much more conceive heaviness of Heart for the same : Again that this sorrow of his is joy and rejoycing to thee if thou wilt believe in him : When thou readest that in the Garden he prayed lying grovling on his Face , sweating Water and Blood , begin to think seriously , what an unspeakable measure of Gods wrath was upon thy blessed Saviour , that did prostrate his Body upon the Earth , and cause the Blood to follow ; and think that thy Sins must needs be most hainous that brought such bloody and grievous pains upon him . Also think it is a shame for thee to carry thy Head to Heaven with haughty looks , to wallow in thy pleasures , and to draw the innocent Blood of thy poor brethren by oppression and deceit , for whom , Christ Sweat Water and Blood ; and take an occasion from Christs agony to lay aside the pride of thy Heart , yea , even to bleed for thy own offences , &c. When thou readest that Christ was taken and bound , think that thy very Sins brought him into the power of his Enemies , and were the very bonds wherewith he was tied : Think , that thou shouldst have been bound in the very same manner unless he had been a surety and pledg for thee : Think also that thou in the same manner art bound and tied with the Chains of thy own Sins , &c. Lastly think and believe that the bonds of Christ serve to purchase thy liberty from Hell , death and damnation When thou hearest that he was brought before Annas and Caiphas , think , it was meet that thy surety and pledg who was to suffer the Condemnation due to thee should by the High Priest as by the Mouth of God , be condemned : And wonder at this that the very Coessential , and Eternal Son of God , even the Soveraign judg of the World ; stands to be judged , and that by wicked Men , perswading thy self that this so great confusion comes of thy Sins : Whereupon being further amazed at thy fearful state , humble thy self in dust and ashes , and pray God to soften thy stony Heart , that thou maist turn to him , and by true Faith lay hold on Christ , &c. When thou readest that Barrabas , the murderer was preferred before Christ &c. Thy very Sins pulled on him that shameful reproach : and in that for thy cause he was esteemed worse than Barrabas , &c. When thou readest that he was openly and judicially condemned to the cursed death of the Cross , consider what is the wrath and fury of God against Sin , and how great is his mercy to Sinners ; and in this Spectacle look on thy self and with groans of Heart say , O good God , what settest thou before mine Eyes , I even I have sinned , I am guilty and worthy of damnation ! Whence comes this change that thy blessed Son is in my room but of thy unspeakable mercy ! Wretch that I am ? How have I forgotten my self and thee my God : O Son of God how low hast thou abased thy self for me ! Therefore give me grace O God that beholding my own Estate in the person of my Saviour , thus condemned , I may detest my Sins that were the cause thereof and by a lively Faith embrace that absolution which thou offerest me in him who was condemned in my stead and room . O Lord Jesus , Saviour of the World give me that Holy Spirit , that I may judg my self and be as vile in my own Eyes as thou wast vile before the Jews : Unite me unto thee by the same Spirit , that in thee I may be as worthy to be accepted before God , as I am worthy in my self to be detested for my Sins , &c. When thou readest that he was script of his cloathing , think , it was that he being naked might bear thy shame ou the Cross , &c. When thou readest of the complaint of Christ that he was forsaken of his Father , consider how he suffered the pangs and torments of Hell as thy Pledge and Surety , &c , When thou readest of his Death consider that thy Sins were the cause of it , &c. Thus far Mr. Perkins , whose words I have thus largely set doown , both as a pattern for Ministers how to Preach the Doctrine of Redemption , and to shew the necessity there is that Ministers and People do see ( and discover to others ) their Sin in this great aggravation , [ as they were the crucifiers of Christ ] and to shew you what English Ministers Preach to the People whatever they speak in Disputes ; and what kind of Preaching it is which hath succeeded so in England for the conversion of Souls ! If this be not a plain Preaching of Universal Redemption or Satitfaction , as to all that hear the Gospel ( whom he requires so oft to consider that Their sins crucified Christ ) then I know not what is . And if any quirke may be produced to wrest so plain words to a contrary sense ; I am sure the poor sinners to whom it is Preached know not ordinarily those evasions , but receive it in the plain sense . I could fill a Volume with the like passages as this , out of our most powerful and successful Preachers . Here then are two distinct aggravations of sin , both necessarr to every penitent Soul , both which are denyed by the denyal of Universal satisfaction ; The first is that our sins killed Christ as being the cause of his Death . Is not a man bound to mourn over him whom his sins have pierced before he knoweth himself to be Elect ? How few then of the Elect themselves should do it ? 2. The second aggravation is that all our sins against recovering mercies , are committed against him that Died for us : He that denyeth both these aggravations of sin doth not a little wrong Christ and mens Souls . Lastly , I argue thus ; If without those forementioned aggravations of sin , no man can truly and savingly Repent , then all men are bound thus to aggravate their sins ( in their self accusations . ) But without these there can be no saving Repentance , Ergo , &c. The consequence of the Major is proved , in that all men are bound truly to Repentance , even with that which is called Repentance unto Life . The Antecedent or Minor is proved . 1. In that else it can be but a Legal Repentance and not an Evangelical if it be not for sin as the crucifier of Christ , and for sin as against our Redeemer . 2. From the description of true Gospel Repentance , Zech. 12. 10. They shall look on him whom they have pierced , and mourn over him , &c. Or if it were proved that there is besides this a true Repentance foregoing , yet it is but part of that great work , seeing this Evangelical Repentance must go close with it . And if any say tha tmen are bound first to believe before they are bound to this evangelical repentance for sinning against the blood of Christ . I answer . 1. They are bound to both at once ; and the Apostles prest both at once on men , To Repent and Believe . 2. Most Divines make Repentance with Faith to go before Justification . 3. Some have writ whole Volumes to prove that it goes before Faith it self . 4. All acknowledge that it goes before assurance or knowledge of our Election . And if Christ died only for the Elect , then no man could repent of his sins as that which killed Christ . or as against his blood , till he first knew himself to be Elect , and then many true Christians should never so repent in this Life , and always the Gospel Repentance would not only follow Justification , but even the knowledge of Justification : Whereas Amesius and most of ours do make it with Faith , go before both Justification and Sanctification . Argum. 17th . A novo jure Dominii & imperii . If Christ have a new Dominion and Empire over all men , grounded ( quoad meritum ) on his redeeming of all , ( or satisfying for all , ) then he did Redeem ( or make satisfaction for ) all : But the Antecedent is true , Ergo , &c. I might have used these as two distinct Mediums ; but for brevity I will conjoin them , and argue specially a jure imperii , which in order of Nature followeth the jus Dominii , and is grounded on it : Man being made a rational Creature , there was a necessity he should have a Government Moral according to his Nature ; and God being his Lord and Owner it was therefore necessary that he should be his Supream Rector : For the right of disposure belongs to him that is absolute Owner , or full Propietary : And Regiment is part of the disposure of the reasonable Creature . So then the necessit as regiminis passivè considerati , is founded in the Nature of Man ; but the jus imperii is founded in the jure Dominii ( in our present case . ) So that where ever God hath as Redeeemer the jus imperii , it is necessary necessitate consequente & Consequentiae , that he have the jus dominii : And wherever he hath the jus dominii , it is necessary necessitate Antecedente & consequentioe that he have the jus imperii ; if so be that the Creature be capable of Government Moral , else not ; for the jus supposeth that capacity . And therefore Christs Dominion is larger than his Empire . I still here take the term [ Domini●m ] in the strict sense , as it signifieth meer Propriety , and not in the large sense as it comprehendeth both Propriety and Empire , as its parts . As Gods Rectorship is founded in his Propriety , so his Legislation presupposeth his Rectorship : So that in natural order he is first Dominns Absolutus and then secondly , Rector Supremus ; and then ex jure imperii , he is Legislator . Now God at first was owner of the World as Creator , and thence had a right to Govern the World as Creator ; and thence made them that perfect Law fitted to the state of a perfect Creature , and expressing the perfection of the Creator , Ruler and Law-maker . Upon the breach of this Law , and the ruin of the World thereby , the maker becomes the repairer ; Christ redeemeth the World : And hereby hath first a novum jus Dominii , a new Propriety in it . 2. A novum jus imperii , a new right to Govern it . 3. And hence he is novus Legislator , he doth make new Laws , even the Laws of Grace and Faith. Now as Gods Creation of all was the ground of his right of Governing of all and that Right was the ground of his actual Government of all , So Christs redeeming of all is the ground of his new Right to Govern all , and that Right is the ground of his actual Government . And as God had not a propriety in one Man , or a Right to govern him , because he made another Man , but because he made that Man , so Christ hath not his new propriety in Reprobates or his new Right to govern them , meerly from his redeeming other Men , viz. The Elect , but from his redeeming all Men , and them among the rest : And as God had his jus imperii by Creation over the Rebellions as well as the obedient ( for God lost not his right when Adam did Rebel ) so hath Christ by Redemption his jus imperii over Unbelievers , as well as over the faithful . And as , if God had let the World go on , under the meer Regiment of the Law of Creation , it would not follow that God would certainly save all Men , because he made all ( for then the Devils would be saved , and none could be damned ) so under the Administration of Christ according to the Law of Redemption , it will no more follow . that Christ will save all , because he redeemed all . For Gods Creation had gracious or favourable ends for the Creature , as well as his Redemption : And he might as truly be said to create them to Life , as to Redeem them to Life : Nay , he gave all Men in our first Parents actual possession of Paradise , of Righteousness and Holiness and the favour of God , which is Mans happiness , and yet he permitted them to lose it : So Redem●tion obligeth not the Redeemer to save all the redeemed : nor doth necessarily infer their future Salvation . Yet here is no ground for that charge which is laid on the Arminians , to be laid on this Doctrin , viz. that then Christs Blood might be lost ; for Gods decrees will see to that . Gods foreknowledg denominates the Salvation of the Elect , infallibly certain : His decree of Predestination makes their Salvation future : Redemption is a part of the execution of that Decree ; and it is ( as Creation was ) not a part peculiar to the Elect , and inseparable from Salvation , but a general part , common to all , and laying the necessary ground-work for the more special parts of execution . And therefore when the Apostle saith [ whom he foreknew them he did Predestinate to be conformed , &c. And whom he did Predestinate , them he called ; whom he called , them he justified : And whom he justified , them he Glorified , Rom. 8. 30. ] he never saith , [ whom he died for , or whom he redeemed them he called , or justified or glorified ] no more then [ whom he Created ] so that Redemption as presupposing the Predetermination of Election is an infallible means of attaining the Salvation of the redeemed that were so Elect ; the infallibility and futurition being not properly from Redemption as such , but from Predestination and foreknowledg , and so from Redemption as joyned thereto ; ( that is , from Gods Intention , or purpose de hoc eventu . ) But Redemption doth not presuppose all the redeemed to be Elect by decree , and therefore doth not necessarily infer the Salvation of all the redeemed . They do therefore sorely mistake that suppose Redemption hath this for its direct end , viz. The Salvation of the redeemed ; or that it is its end at all , that all the redeemed shall be infallibly , eventually saved : But Redemption layeth first the ground of Christs new Empire , and Administration to all the World : Upon this groundwork is the whole Government of the World built , and all the Judicial proceeding , and execution at the last day : And therefore they that deny Universal Redemption know not what they do : They deny the Foundation of Gods Dominion as Redeemer , and of his new Empire , and Legislation , and Judgment . Redemption now , is necessarily Antecedent to the Condemnation of perishing Unbelievers , as well as causal of the Salvation of Believers . Obj. Then it may be said , that Christ Redeemed Unbelievers to the day of evil ; for it is said God made the wicked Man for the Day of evil , Prov. 16. 4. Ans . In the same Sence as one is spoken , the other may be spoken truly : For if it be spoken of Gods Legislative Will , or legal ordination , then as it is true that [ God by his Law hath made the day of evil , that is , of punishment , for wicked Men ] or that [ God when he had Created Man , ordained by his Law that the wicked should be punished ] so the same may be said of the Redeemed [ When he had Redeemed all Men , he ordained that all that reject so great Salvation shall undergo a far sorer punishment ] or if the meaning be of Gods Decretive will de eventu [ God when he made Man , did intend to destroy the Non-Elect for their wickedness ] so it is as true of Redeemed ones [ God Redeemer when he Redeemed Man , did intend to destroy the Non-Elect for their rejecting of his mercy ] But as it is not the meaning of the Text , that [ Mens damnation was Gods end in creating them ] ( as Twiss hath fully proved ) so is it not true , that Mens damnation was Christs end in Redeeming . It is no effect therefore of Redemption , but an accidental consequent : And therefore Christ saith he came not into the World to condemn the World , but that the World though him might be saved : that is , the Salvation of all was , 1. The end of Christs Legislative will , that is , the end propounded to Man , 2. And Redemption hath the nature of a means ( sufficient in suo genere ) for all Mens Salvation , and so God might be said , not to Create the World that he might condemn it , but that the World through him might be saved : Though yet eventually they are not saved : Christ intended in suffering for Mans Sin , that his satisfaction should remove that great impediment of their Salvation , viz. The dissatisfaction of the offended Creator , as he was Rector according to the first Law : And that it should be the ground of his New Law whereby he gives freely Remission and Salvation to all Men , on condition they will accept himself and his benefits with him . So that as it would be intollerable delusion of Mens Souls , for any Preacher to tell Men , that all that are Created shall be saved , so is it to tell them that are Redeemed ( as to the price and satisfaction made ) shall be saved : For then when they find in Scripture that Christ died for all , and is a propitiation for the Sins of the whole World , they will conclude that they shall certainly be saved . Thus much I thought meet to say for the ground work of my Argumentation , by way of explication ; because I find that Truth is sometimes better let in by the clear unfolding of it , then driven in by force of arguing . To proceed to the Argument ; It must be understood that we speak not here of the old right of Dominion and Government , which Christ as God Creator and one with the Father , had before the Sin of Man ; And then that which I have to prove is 1. That Christ hath a new right of Dominion and Government , and that over all Men whatsoever . 2. Yet this right is founded in his work of redemption , and the Fathers delivering all to him as in the relation of Redeemer . 3. That his right to Dominion and rule over all , is not meerly from Redemption of the Elect , but of all , even of each person to whom he hath this right . As for the first , I hope few Christians will deny it , if any do I prove it thus . 1. If Christ have not as Redeemer a right to govern all , then he may not make Universal Laws for the Government of all , But Christ hath made such Universal Laws , Ergo , &c. His Laws command all Men every where to repent , and all that hear the Gospel to believe : And promise and threaten accordingly . Obj. The Indians never heard his Laws . Ans . 1. That restriction is ex parte promulgantis for want of publication , but not ex parte legem ferentis for want of Enacting a Universal Law ; The Law excludes none in the tenor of it but commands all to believe without exception . 2. The Officers or Heralds of Christ have authority to publish it to all the World. 3. Christ hath more Laws then the written or published Gospel in fulness . The dispensation of all things by , providential disposal , are Christs Law , that is , they are the signs and discoveries of mercy and Mans duty : They shew the World 1. That they are not left under that helpless , remediless case that they were in by the desert of their own Sin : For the rigid Law of works never allowed to them that had violated it , and were cursed by it , so great mercies as all Men now enjoy , and daily find flowing in upon them â Deo Miserecorde , and that to such ends as their repentance and recovery . 2. These mercies and other works of Christ , do shew the World the duty of repenting : Paul saith that the mercies of God lead them to repentance . Now repentance is not here taken for hellish despairing repentance , as the Text plainly shews : But for that which hath a tendency to recovery , and is joyned with such a hope as excludeth utter despair , and may encourage to the use of means as means and that which thus revealeth Christs mercy and Mans duty and means , is sure Christs Law. 2. Arg. If Christ as Redeemer hath not a right to Govern all Men , then he may not command his Messengers to go into all the World and preach the Gospel to every Creature : But he hath so commanded them , Mat. 16. 15 , 16. Where Christ hath not Authority to Rule , there he hath not Authority to bid his Messenger Rule under him , or publish his Laws , or command Men to obey him . 3. Arg. If Christ as Redeemer have not Authority to rule all to whom the Gospel comes , then all such are not bound to take him for their King and Lord ; But all such are bound to take him as their King and Lord , Ergo , &c. ( 4. ) If Christ as Redeemer have not right of governing all that hear the Gospel , then there are no Rebels ( for Rebellion is only against a rightful Power ) nor do they Sin in actual disobeying him when he commands as Redeemer . But the consequents are wicked and intollerable , Ergo , &c. Luke 19. 27. Those mine Enemies that would not I should Reign over them , bring hither and slay them before me . ( 5. ) If Christ have not this right over all the World then all the World is not guilty of Sinning against him ; But all the World is guilty of Sinning against the Redeemers Laws , Ergo , &c. They Sin against those mercies which lead to repentance ( 6. ) A multitude of plain Texts prove Christs Universal Dominion and Empire . Mat. 28. 19. All power is given to me in Heaven and Earth , Joh. 13. 3. All things are delivered unto him of the Father : delivered into his Hand , Joh. 5. 22. The Father judgeth no Man ; but hath given all judgment to the Son , &c. Phil. 2. 7. 8. 9. Rom. 14. 9. 2. That this Right is founded on Redemption , is proved by all that is said in the forementioned Arguments and Texts ; and I think few Christians will deny it , Rom. 14. 9. For this end he both died , rose and revived , that he might be Lord , of the dead and of the living . If it were the end of his death and resurrection to obtain this Dominion , then surely this Dominion is grounded in that Death and Resurrection , and belongs to him as a Redeemer , Phil. 2. 6 , 7 , 8 , 9 , 10 , 11. he became obedient to Death , even the Death of the Cross : Wherefore God also hath highly exalted him , &c. 3. And that it is not Christs dying only for the Elect that is the ground of his Dominion and Empire over all , I prove thus . 1. The Dominion of Christ and his Jus Imperii over the Non-Elect is of the same kind with his Dominion and Jus Imperii over the Elect , and therefore hath the same cause . It is not such as his Dominion over Devils or Brutes , as we shall further shew anon . I say not that Christ exerciseth his Imperial power in the same way over all , but the relation of Rex or Imperator which Christ hath rightfully over all , is the same to all : And the relation of Subjects to Christ , which all stand in to him quod debitum veljus , is the same relation ; all Men as well as the Elect , to whom his Laws are promulgate , are bound to acknowledg him their King and Lord in the same sence as the Elect are : And are bound to give up themselves to him as his subjects in the same sense as the Elect are , and with a subjection of the same kind : For the New Law which constituteth the duty , is general , and distinguisheth not , as to this , between Elect and Non-Elect . 2. It is manifest that Christs Blood cannot be purchasing of Dominion or Empire immediately , but only meante virtute satisfactoria , as it is a placament or propitiatory Sacrifice to the offended Majesty ; For were not Christs Blood first necessary to this expiatory use , it would be so far from being purchasing or meritorious of any further benefit , that it would not be acceptable to God at all : For he is not bloodthirsty , he takes not pleasure in the Blood of the innocent , Nay , he is averse from it . So that Christs Death must needs be first satisfactory to Justice in order of nature , before it purchase Dominion or Empire . Now if he may have this right to a peculiar Dominion and Empire over most of the World without satisfying for them , then either his right over most is immediate without flowing from satisfaction ( which is evidently false ) or else it is founded in his satisfaction for others , viz. the Elect : And if so then why might not he as well have right of Dominion and Empire over the Elect without satisfying for them , as over all others without satisfying for them ? And if so , then he might do all that which now he doth as Lord and Rector , without satisfaction Antecedent . And if so , then he might make his New Law which now he hath made , wherein he Repeals the bondage of Ceremonies and provideth a remedy against the curse , and whereby he gives pardon , and glory to all if they will receive him ; But this may not be granted . 3. It is also proved hence , that Christs rule over all Men is founded in his satisfaction of Redeeming of those same Men ; because when he is offered to them and they commanded to receive him , it is in the Relation of Lord Redeemer : All are commanded to take him for their Lord Jesus Christ , no Man is commanded to take him as Lord and King only , and not as Redeemer and Saviour : Nay , our Divines commonly make the act of justifying Faith to confist only in receiving Christ as Redeemer or satisfieror Saviour , as saving us by his Blood from guilt ; excluding the reception of him as King and Lord from being the justifying Act of Faith ( wherein yet I am forced as zealouly to contradict them as in almost any one point ) only they confess it is of absolute necessity that Christ at the same time be received as Lord , when he is received as Redeemer . Now all Men are bound ( that hear the Gospel ) to believe to justification , that 's generally granted : And if so , then all Men are bound to receive Christ as their Lord-Redeemer , and not as Lord to them and Redeemer to others : And if so , then doubtless Christ is their Lord-Redeemer . Now Redemption hath two parts , the first is the paying of the Price that is , satisfaction by dying for us : The 2d . is , applying or conferring the benefits of that satisfaction , by actual delivering or Redeeming from the guilt and power of Sin : The first is that chief part of Redemption from whence the whole is chiefly denominated . Now the first part is past and done whether Men believe or not and is not offered to be done on any condition , nor to be done for our Sins : Christ doth not say , I will pay the price of thy Redemption , if thou wil● take me for thy Redeemer , it is paid already , but it is the 2d . part of Redemption that is offered on condition . The first is general and absolure : The second is generally given on condition ; and special as to the actual Collation by Christ and fruition by Man. So that when Christ saith to a Man , [ take me for thy Redeemer ] it is as much as to say , [ take me for one that hath made satisfaction for thy Sins and if thou wilt receive me I will pardon and save thee thereby ] now if Christ did not Redeem Men , by satisfying , and yet require them to take him as their Redeemer , then he requires them to take him to be that which he is not , and to have done that which he hath not : For Christ cannot be a Redeemer to any Man that he hath not paid the paid the price of Redemption for : Which if it be not done , Faith will not cause it to be done , So that it being certain , that the Lordship and Empire of Christ which he hath right to over all , and which all are commanded to acknowledg and submit to , is inseparably conjoyned with his Redemption , he being offered to no Man as Lord , to whom he is not also offerd as Redeemer , it is evident that his Jus novum Dominii & imperiii , his new right of propriety and Rule over all Men , doth presuppose his Redeeming all , as to the price and satisfaction . Obj. But if that be so , then he Redeemed or died for Bruits , Devils and good Angels : For he hath a Right of Dominion and Rule over these . Ans . This Objection , though otherwise scarce worthy to be taken notice of , hath been so entertained , yielded to and confidently managed by some , that it is become necessary to make a discovery of its vanity . 1. Christ hath not a proper Empire or Rectorship over Bruits : For they are not capable of being Subjects of a Kingdom . 2. His Dominion over them is but as they are subservient to his ends for Man , and as they are Mans Servants and Utensils . 3. Christ hath not ( that I can find in Scripture ( any novum jus Dominii , any new propriety as Redeemer , in Devils or in good Angels : But having an ancient propriety in them as being their Creator he useth them accordingly for his Redemption ends . 4. Nor do I find that he hath purchased any new proper absolute jus imperii or Rectorship over them , but only a power of using them for his Church , and for service about Man he shall send them on . 5. And therefore I say , the Empire of Christ over Angels is not of the same kind with that which he hath over Men , and which we use in the Argument to prove that he died for Men. if both should be called by the same title of a novum jus imperii , yet the difference of the Subjects sufficeth to shew the different Sence of the same attribute as severally applied : I find not that Christ any where proclaims himself ▪ the King of Devils or Angels , nor requires them to take him for their King , nor hath made any new Laws to govern them by , as he hath done for Men , nor hath restored any forfeited mercy to them , nor offers them pardon of any Sin upon condition of repentance , nor will judg them on such terms . So that if it should be proved that the good Angels are part of his Kingdom as Redeemer , yet it would be but as their confirmer , and not as a Redeemer of them : For he is never offered to them as a Redeemer , nor did they need any , for ought I know : He took not on him the nature of Angels , but of the Seed of Abraham . He is Head over all things , to his Church , Eph. 1. 22. That is , He is superior to Angels and all things , and hath the disposal of them for his Churches use , but he is only Head of his Church de facto as to proper Kingly Rule ▪ and of the rest of the World de jure who shall suffer as Rebels for not acknowledging his Title , and because they would not that he should reign over them , Luke 39. 27. But so shall not Bruits or Devils ; So that the Argument will hold good ● jure novo Dominii & Imperii , from Christs new propriety in and Rectorship over Men to his Redeeming them by his Blood : But so it will not from that kind of Dominion which Christ hath over Bruits , or that kind of Rule that he hath over Angels or Devils , to his Redemption of them ; And yet for Bruits , as they suffered for the sake of Man , and as they shall be restored from their suffering for the use and sake of Man , so the same Blood which purchased Mans Restoration , did remotely and collaterally purchase theirs . Let us illustrate all by a similitude , as near resembling the present case as we can imagine ; Suppose when King James Raigned in England , that Ireland had all fallen into Rebellion , and so open , bloody and malicious that the King were resolved not a Man of them should be pardoned or escape : Hereupon in the height of their malice , they intice all Scotland into Rebellion also : But because they are but deluded into it by the Irish , and not maliciously bent against him as they , or because being his Countrim●● he hath a special respect to them , it is concluded betwixt him and his only Son , that his Son shall pay their ransome , or by some publickly shameful suffering , shall make that satisfaction to the Law , and that Reparation to the King which may suffice to deter all others from Rebellion ▪ and openly in his suffering shall publish ▪ This I 〈◊〉 willingly for the offence of my Rebellions 〈◊〉 , to procure them mercy : Hereupon , by agreement , the Prince is to undertake it as his further business , to use means for the bringing them all back to their allegiance : To which end the whole Kingdom of Scotland , is given up to him as King upon his satisfaction and Ramsome , and he is to make a General pardon or Act of Oblivion to all , so be it they do by such a day come in and lay down Arms and return to their Allegiance , and acknowledg the Kings Grace , and the Princes singular favour in Ransoming them , and will take him for their King upon this Ransome : And for those that will not accept this offer , the Prince is to subdue them by force and destroy them , that they shall have no benefit of the Ransome ; And for all the Irish which he finds among them , seducing them , he is to destroy them , or use them to what servitude in the mean time he please : Also he is to make use of any of the Kings Servants or Subjects of England , to send on his Message to summon them to come in . Now I demand . 1. Hath not the Prince here Ransomed all the Scots over whom he hath his Jus Dominii & Imperii ? That is absolutely all ? 2. Doth it follow that therefore he hath Ransomed the Irish , because he hath power to judg and destroy them , or use them in servitude ? 3. Or doth it follow that he hath Ransomed the Trees , Beasts , and Lands of the Country , because he hath a propriety in them as the Goods or Utensils of them whom he Ransomed . 4. Or did he Ransome any of the Kings Servants or English , because he hath power to send them on his message or command them on his Service into Scotland ? If one argue thus with a Scot [ the Prince hath a new Title of Dominion and Empire over all you Scotsmen as ransomer , therefore he ransomed you all ] this is no unsound arguing : And would you confute it b● saying that [ then he ransomed the English and Irish too , yea the Lands , and Trees , and Beasts ] By the Scots I mean , mankind , By the Irish the Devils , by the Kings Servants , or English , the Angels : And by the Lands , Trees , &c. I mean all the creatures on Earth as Servants of Man. A Man would think that those Men that do so vehemently contend that Christ is the Head of the visible Church , and the King of this visible Kingdom which comprehendeth good and bad , should easily yield to this Argument . If Christ be the Head or King of all the visible Church , and consequently of more than the Elect , then did he die for the visible Church , and so for more than the Elect : But the Antecedent is maintained stifly by themselves , Ergo , &c. When they have voluminously pleaded for the Honours and Priviledges of the Church visible , viz. That even the unregenerate part of it are Disciples , Christians 〈◊〉 , Believers , Adopted , in Covenant , &c. And that Christ is their Master , King and Head , will they say that yet for all this Christ did not die for them ? Why hereby they incur these intollerable inconveniences . 1. That such excellent gifts and Gospel Priviledges should flow from any other fountain than the Death of Christ ▪ and that Men should have so great mercies , for whom he never died ( of which before 2. That Christs Office should be so divided , as that he should be their King and Head for whom he never died : It is their use to argue on the Contrary that Christ died not for Men whom he doth not sanctifie and save , because the parts of his work are not divided : Though this be no better arguing then to say , God created no Angel or Man , putting them under a Covenant , and in a way of Life , but only those that attain to Life hereby : Yet it is an undeniable consequence on the other side , that Christ died for Men because they receive such Priviledges and benefits and because he is become their Head or King , even as it follows that God Created Adam to Life by that Covenant , if he had attained Life thereby . And it is not inconsiderable how they lay themselves open to the Lashes of one another by their error in this point ; When those that are for Discipline have pleaded the Jus Divinum of their work , as from Christ as the King or Head of the Church visible , the Erastians tell them that Christ is not King where he is not Priest ; he is not the King of any but the Elect , or Saints because he died for none but the Elect , See what Ludovicus Molinaeus ( who would unite the Erastians and Independents against the Presbyterians ) saith Paraenes . Page 68. Etenim primum dubitari potest an Christus qua Caput & Rex Electorum seu Corporis mystici , qualis hic in foro interno describitur , rectè statuatur in alio foro , eoque externo potestatem legislationis & jurisdictionis committere personis circares & causas , quarum judicium & cognitio , non sub est judicio & Cognitioni illius , qui sumus est judex in foro externo . This Book is newly Printed many Years since this Disputation was written , though I here insert this passage . Ad hominem , I am sure this Argument is not contemptible : There is no Evasion but by saying that Christ is not the King or Head of the unregenerate part of the Church visible , as he is mediator , but purely as God : But that 's as destructive to their cause as if they denied him to be their King at all ; For they will never evince that he taketh Men into the Gospel Covenant , and becomes their King and makes them Saints , Adopted , Christians , Believers , &c. and all this meerly as he is God and not as he is Mediator . Arg. 18th . A Beneficiis in omnes Collatis , quâ satisfactionis sunt effecta . If Christ give to all Men those mercies which are the effects of his dying for them , then Christ died ( or satisfied ) for all Men : But Christ doth give to all Men those mercies which are the effects of his dying for them , Ergo , &c. The Minor only requires proof , and here I have these three things to prove . 1. That Christ giveth mercies to all . 2. That these mercies are the effects of his Death and satisfaction . 3. That they are the effects of his Death for those Men to whom they are given . For I look to meet with three sorts of opposers . 1. Such as say , wicked Men have no mercy ( viz. The Non-Elect ) for all is given them in judgment and wrath , and shall but aggravate their condemnation . 2. Such as say , They have mercies , but it is from Gods common providence , and not from Christs Blood. 3. Such as say , their mercies are from Christs Blood , but only as shed for the Elect , and not for them . 1. For the first , It is so openly blasphemous against God and his providence , for Men to say , that God is merciful to none but the Elect , that one would think no Christian should ever own such an Assertion . 1. If none but the Elect have any mercy from God , then none else are obliged by mercy to repentance : But the mercies of God lead others to repentance , Rom. 2. Even those that by hardheartedness and impenitency do heap up wrath against the day of wrath and Revelation of the righteous judgment of God. 2. Else none but the Elect should be obliged to love and thankfulness for mercy , which is false and wicked . 3. Else none but the Elect should be guilty of sinning against mercy , or should need to confess any such Sin , or need pardon of such , or can be accused , condemned or punished for any such , which are all false . 4. Their own words do confute themselves , for whereas they say , that Reprobates have no true mercy because all do but encrease their condemnation and misery ; It is evident that if they were not real mercies , no Mans condemnation or punishment could be aggravated by the abuse or rejecting of mercy , Jo● . 4. 2. God had mercy on more Ninevites then were Elect , Jon. 3. 10. and 4. 11. Christ himself saith God is kind to the unthankful and the Evil , Luk. 6. 35. and commandeth us to imitate him in loving our Enemies and being merciful as he is merciful , Psal . 106. 7. Psal . 145. 9. His tender mercies are over all his Works , Act. 14. 17. Mat. 5. 45. 48. Mat. 25. throughout ; sure those that deny the Non-Elect to partake of any mercy on Earth , think it no mercy to be out of Hell , to have Christ and pardon and glory given them , on condition of acceptance , they would hardly yield then that God is merciful to the very damned in Hell , and yet our own Divines and Papists say it is past doubt . See Ursin Catech . Page 68. Edit . Parai posthum . & Robert. Baronius disput . de peccat Mortali & Veniali Pag. 75. Aquin. 1. q. 32. a. 4. c. & 1. & 1. q. 21 : a. 4. 1. Scot. in 4. dist . 46. Pag. ( mihi ) 250. &c. Bradwardin , de causa Dei lib. 1. Cap. 34. So Cajetan , Lorinus , Paes , Feuerdentius Salmeron , Genebrard , &c. ( I say as Jac. Laurentius in Jac. 2. 12. ) And our most judicious Brittish Divines in the Synod of Dor● do well conclude , that Gods mercies must not be denied or accounted less because wicked Men yet perish through their abuse of them . 2. And that these mercies are the effects of Christs Blood and satisfaction , is proved thus . 1. Of some of them it is expresly affirmed , Heb. 10. 29. [ hath counted the Blood of the Covenant wherewith he was sanctified an Unholy thing ] 2. God cannot according to the tenor of the Covenant of Works ( voluntate saltem ordinatâ ) give Men so much mercy as they all receive : For that Covenant curseth them , and sentenceth them to Death , and leaveth no proper mercy , at least none that hath a conducibility to repentance and recovery : Dare any Man think that all the mercies temporal , and the offers of Christ and Grace , and the Word and other means , and the common gifts of the Spirit , and the conditional pardon of the Non-Elect , and the patience , and long-suffering of God inviting and beseeching them to be reconciled to him , promising them Life and Glory if they will believe , that all these are given according to the Law of Works ? If not , then it must be according to the Law of Grace and the New Covenant , or according to no Law ▪ If the former , then none will question , I think ▪ but it must come from Christs Blood : For the New Law and Testament is founded in his Blood , and Sealed by it : If the later , then at least the Law of Works must be first relaxed , and they so far pardoned , seeing according to that Law they should have lived , not among these mercies , but in misery : And Scripture assures us , that it was the Blood of Christ that delivered us from the Curse of the Law , and that on the Cross he took down the hand writing that was against us , &c. And without his suffering there is no Relaxation of the Laws obligation . They that set open so wide a door of mercy to all the World beside Jesus Christ , do not lightly wrong him and do dangerously deceive themselves and others : I am sure Christ will expect repentance , thanks and obedience for these mercies , and condemn Men for not improving these Talents which he committed to them ; however Men may now tell Sinners that all comes but from common providence and not by the Blood of Christ . 3. Yea , that which they call common providence is the disposal of things by the Redeemer : For all things are delivered to him of the Father , and all power given him and to that end he died , rose and revived that he might be Lord of the Dead and Living : And therefore if Men have any mercy now , it must come through the Redeemers Hands , and consequently is a fruit of his Blood. But this will yet further be proved in the next which is . 3. That it is Christs dying for those same persons to whom he gives these mercies , that is the ground of them : And this further is proved thus . 1. Some of the mercies given are such as could no other way be procured and given , as is ordinarily granted : Such as are , the Universal Remission , Justification , Adoption , and gift of Christ himself on condition that Men will accept them ; Christ given as Redeemer supposeth his Redemption as to paying of the price to be past ; Without Blood there is no Remission neither conditional not absolute ( as is proved in the first Argument : ) But a conditional Remission to all , is given in the New Testament , Ergo , &c. The Remission also of their punishment for the time of this Life , or at least of so much of it , is actual ( though not plenary ) Remission , and wicked Men partake of that ; Of one of these two Christs speaks in the parable of the ungrateful unmerciful Servant , Mat. 18. 27. 32. 35. [ The Lord of that Servant was moved with compassion , and loosed him , and forgave him the debt , &c. His Lord said , O thou wicked Servant , I forgave thee all that debt , &c. So likewise shall my Heavenly Father do also by you , if ye from your Hearts forgive not every one his Brother their Trespasses . ] But of this Text more hereafter . So that God doth remit to the Non-Elect most of the temporal punishment of their Sin actually , and all the Eternal punishment conditionally . That he remitteth the temporal punishment , is further proved , Psal . 78. 38. [ But he being full of compassion for gave their iniquity and destroyed them not : Yea many a time turned he his anger away and did not stir up all his wrath ] He that reads out the rest of the Psalm will not believe that all these dissembling Israelites were Elect. So for the legal forgiveness of Sin upon the use of Ceremonies , See Lev. 4. 26 , 31 , 35. and 5. 10 , 13 , 16 , 18. and 6. 7 , and 19 , 22. Numb . 15. 25 , 26 , 28. It shall be forgiven all the Congregation of the Children of Israel , and the Stranger that sojourneth among them , seeing all the People were in ignorance ] but all Israel were not Elect , Numb . 14. 19. Pardon I beseech thee the iniquity of this People , according to the greatness of thy mercy , and as thou hast forgiven this People , from Egypt , even until now . 20. And the Lord said I have pardoned according to thy Word , Dev. 21. 8. Psal . 85. 2. Isa . 40. 2. So the Example of Ahab , the Ninevites , &c. Shew clearly : For that which God did in mercy in respect to their humiliation , was some kind of Remission . 2. And further I prove it as by these express Texts of Scripture , so by this Scripture reason : Either God remitteth much of the temporal punishment , or else he shews them no mercy : ( And consequently they are not beholden to him , nor owe him any thanks ) but God doth shew them mercy , Ergo , &c. He that remitteth none of the punishment due , sheweth no mercy , in this case : And he that sheweth mercy remitteth part of the punishment , for it was part of the punishment to be deprived of the mercies which wicked Men enjoy : Who dare once imagine , that Health , Strength , Friends , Liberty , Peace , Riches , Honour , Food , Raiment , Houses , Accommodations , Cattel , all Creatnres to serve us , Publick Peace , Sun , Rain , Fruits of the Earth , prospering of our Labours , &c. Knowledg , Parts , Motions of the Spirit , excellent means , and offers of Grace , Godly society and Examples , Admonitions , Tast of the good word of God and the powers of the World co come , Illumination , Partaking of the Holy Ghost , working Miracles , casting out Devils , hearing the word with joy , believing for a time , clean escaping the pollutions of the World by the knowledg of the Lord and Saviour Jesus Christ , to be sanctified with the blood of the Covenant , to be loved of Christ ( as the man was Mar. 10. 21. ) to have the easiest place in Hell , &c. who dare say that none of all these are Mercies ? Or that the enjoyment of these may stand with the full execution of the sentence of the Law ? If the Curse lay in the deprivation of these , then the enjoyment of them is a remission of that curse or Penalty : But &c. Ergo , &c. read Deut. 28. Now that this Remission is granted to none , but by virtue of Christs dying for him , I will now but refer you to the whole multitude of Reformed Divines , in their Writings against the Papists about Purgatory , Indulgences , and Humane Satisfactions , where they argue with greatest Zeal , and many Arguments , that temporal punishments are remitted only for Christ's Satisfaction : even the same men that deny Universal Satisfaction ; not remembring how this overthroweth their own cause . The reason , I conceive , is , that here the evidence of truth constraineth them ; but in the denial of Universal Redemption , they constrain themselves to it , meerly because they have not found out the way of reconciling Universal Satisfaction , with Special Predestination , and therefore think they are necessitated to deny the former ( though against the clear light of many express Texts of Scripture ) for fear of contradicting the later . 1. Amesius saith , Bellarm. Enervat . To. 2. li. 5. c. 2. p. ( mihi ) 158. Christus per spiritum suum nihil in nobis operatur , nisi virtute satisfactionis plenae Deo anteapro nobis presentatae . Neque quidquam per nos facit , quod ipsemet antea satis & perfecte fecit . 3. Per Causas secundas Deus non operatur Creationem ex nihilo : sed Satisfactio & Redemptio eundem locum habent in ordine Gratiae quem Creatio habet in ordine naturae ( & p. 172. Deus aliquando parcit iis quibus non est propriè reconciliatus , &c. ) 2. Sadeel is full this way , Adversus humanas Satisfactiones , p 211. he saith , [ Aut Christus merito mortis suae delet culpam peccatorum venialium ( ut vocant ) aut non delet ; Si dicant , non delere : Ergo Christus non pro omnibus peccatis mortuus est , sed tantum pro mortalibus . O blasphemos homines si quidem id dixerint ! & quid est aliud delere ac remittere culpam ejus peccati , quod ex ipsorum sententia poenas temporales promeretur , quam nullas exigere poenas temporales propter illud peccatum promeritas . Nesciunt profectò isti homines quid sit peccati culpa , nec advertunt poenam peccati non posse definiri absque mentione culpae . ( So that sin it self may be said so far to be pardoned , as the punishment is remitted : and therefore he saith it was only the punishment and not the fault that Christ bore ) p. 215. At quomodo Christus satisfecit Deo pro peccatis nostris , An non id factum est quia Christus peccatorum nostrorum , non culpam pertulit sed poenam . Sic. p. 228. Nam Chrisius ( ut nostram non nostris , sed Augustini verbis explicemus sententiam ) suscipiendo poenam & non suscipiendo culpam , & culpam delevit & poenam . ] 3. So Chamier at large , shews that it is only through Christ's Satisfaction that fault or punishment is remitted , and that God cannot remit without satisfaction , Tom. 3. l. 23. c. 2. § 22. Itaque in genere concedo , non posse Deum impunita peccata dimittere , id est , nisi puniantur vel in peccatore vel in Mediatore : ( of which Voetius in his Thesis is full ) and § 31. Nihil ergo rectius quam luisse pro nobis Christum poenas : num aliquas tantum , an vero omnes ? &c. si non luisset omnes , neminem liberant ab omnibus . So that he takes the argument to be good a liberatione ad solutionem per Christum , and § 27. Remissio opponitur exactioni poenarum . Now I have proved that God remitteth much punishment to wicked men not Elect : yea even in Scripture phrase , the remitting of that punishment is called , the Remission of their sin , as is shewed before , and lest any should say , it is but a delay of their punishment till the Life to come : I answer , 1. Is not punishment due to them both in this Life and that to come ? And therefore to remit one is true remission . 2. No Scripture intimateth that God will lay so much the more on them in Hell , meerly because he punished them not more on Earth , but for their abuse of Mercy on Earth . 3. Doth not Christ himself expresly speak of not forgiving sin in this life or that to come ? 4. Many have so much remission here , as tends to the great abatement of their everlasting torments : for Christ gives them that freedom from temptations , and such means , and common Grace , as brings them to be almost Christians , and almost Saved , and such as the man whom he is said to have loved , and said to him , thou art not far from the Kingdom of God. Whereas doubtless the rigorous execution of the Curse of the Law requires that men be wholly forsaken of God , as to any such Grace or Mercy , and consequently given up to the prevalency of their own Lusts . And it is a doubt whether they that make all this Remission and Mercy to the Non-Elect , to befal them without the satisfaction of Christ , do not wrong Christ somewhat more than the Papists themselves ( who in their vile Doctrine of Satisfaction and Indulgence ) do ascribe all to Christ radically and remotely , and to man directly ; saying that for temporal punishments Christ satisfieth in and by man , to whom he hath procured that power by his own immediate satisfaction . These give Christ some part of the honour , but the other none at all . And that a conditional remission of the eternal punishment is given in the Gospel to the Non-Elect , under Gods hand , is so plain , that he that knows it not , knows not the plain tenour of the Gospel . Besides , if it be said that all this can be given to the Non-Elect without Christs satisfying for them , then it would follow that it may be given to the Elect also without Christs satisfying for them , but all our Divines call that Impious and blasphemous ( in their disputes against Purgatory , Indulgences , and humane Satisfactions . ) Nay mark well , that the same conditional deed of Gift of Christ and his Benefits , which is uneffectual to Unbelievers , because they perform not the condition , is the same that becomes effectual to the Justification and Adoption of Believers , and that without any new additional real act of God. Lastly , Satisfaction for one man will not serve to the remitting of any part of the Debt of another ; so that I may conclude that Christ satisfied for All , seeing all receive the fruits of that satisfaction . The effects cannot be without their cause . Arg. 19. A comparatione Legis Gratiae cum Lege operum . If Christ Died not for all ( to whom the Gospel comes ) then the Law of Grace doth contain far harder terms than the Law of Works . But the consequent is false , therefore so is the Antecedent . The Consequence of the Major Proposition I prove thus : The Law of Works , as given to man in Innocency , required nothing that was Impossible for man in that state to do : But ( if Christ satisfied not for all ) the Law of Grace should require Impossibilities , and condemn men for want of them , and so should contain much harder terms than the Law of Works ; Yea the Law of Works as given to fallen man ( if so it were ) contained nothing contradictory , and so impossible in it self , though man through sin was disabled to perform it : But the Law of Grace , should , if this Doctrine opposed were true . If the Law of Grace require men to take him for their Redeemer , and rest on him as their Redeemer , that never redeemed them , it should contain a contradiction . If according to this Law , men must be everlastingly condemned because they did not receive him as their Lord-Redeemer , that never paid for them any price of Redemption ; and because they did not receive and apply to themselves the effects and benefits of a satisfaction , which was never made for them ▪ and so could not possibly be a cause of such effects ▪ and because they did not rest on Christ to Justifie and Save them by his Blood which was never shed for them ; these are impossibilities , and far harder terms than those of the Law of Works . Yea , if when man is already condemned , the Law of Grace say , that he shall undergo a far sorer punishment , and it shall be easier for Sodom and Gomorrah in the day of Judgment than him , except he will do these impossibilities , this is still harder . It is not all the believing in the World ( supposing it were performed ) that would make Christs Death , which is past , to be suffered for those that it was not suffered for . This makes Christ to come into the World to condemn the World , and that to a far sorer punishment than the Law of Works did oblige them to , without procuring them any possibility of escaping ; For there 's no possibility of that mans escape , for whom no price of Redemption is paid . Nay it lays an absolute necessity ab extra , and unavoidable , on men of perishing under this double damnation . For he that before I am born makes a Law , that I shall dye except I have part in a payment that was made 1000 years ago and that only for others and not at all for me , he doth necessitate my Death by that Law : For it is impossible that I should ever have part in it , if it were not paid for me . Now I know our Divines speak of Gods necessitating mans Damnation by Foreknowledge and Decree , which they call only Necessitas Antecedentis , non Causae : But who ever affirmed that Christ in giving the New Law [ He that believeth shall be saved , and he that believeth not shall be damned ] did necessitate and that Causally , and that Antecedenter ad Culpam , the far greater damnation of miserable wretches that were condemned already . And that the Gospel is not so much harder than the Law I prove : Mat. 11. 27 , 28 , 30. My Yoak is easie , and my Burden is light , Heb. 8. 6. Jesus is the Mediator of a better Covenant stablished on better promises [ Heb. 7. 22. And the Author of a better Testament ] Rom. 5. 14 , 15 , 20. Where sin abounded , Grace much more abounded , John 3. 16. God so loved the World , that he gave , &c. Eph. 3. 19 , 20. Heb. 11. 40. His service is a reasonable service : His Commandments are not grievous : His tender mercy is over all his Works . He is kind to the unthankful and unjust . His mercies lead men to Repentance : He delighteth not in the death of him that dyeth but rather that he Repent and Live : He calleth all men every where to repent and seek after God : All the day long doth he stretch out his hand to a froward and gain-saying generation : He dealeth not with us after our sins : He inviteth the Non Elect to the Wedding Feast and telleth them that all things are ready : and some of them he compelleth to come in : as he did him that had not on the Wedding Garment : he chargeth his Messengers to beseech men in his stead to be reconciled unto God : He would gather under his Wings even as a Hen gathereth her Chickens , those that Will not be gathered . All these with a multitude the like , are the Scripture expressions , of Gods gentle and merciful dealing with men under the Law of Grace . And so much of the execution as we see is answerable . He offers mercy to all in the Church : and confers much Mercy on every man in the World ; He dealeth with no man according to the strict rigour of the unremedied Curse of the Law of Works . Abuse of the Talents of undeserved Mercy , is the thing that men must be condemned and perish for . No one sinner on Earth is excepted or excluded by him out of his Offer and Promise of Mercy , so be it , they will themselves consent , whoever Will may have the Living Waters freely , without Money and without Price : and if their sins be as red as Scarlet , he offers to make them as white as Snow ; and to cast them all behind his back , and bury them in the depths of the Sea : He calls to them , return ; why will ye dye ? How long ye simple ones will ye love simplicity ! and ye scorners delight in scorning and fools hate knowledge ? Turn you at my reproof , behold I will pour out my spirit unto you ; I will make known my words unto you , Prov. 1. 22 , 23. He hath received Gifts for men , even for the Rebellious that the Lord may dwell among them God hath sent his Son Jesus to you ( saith the Apostle Act. 3. last ) to bless you , in turning every one of you from his iniquities . And when men will not hear , he saith , O that my People had hearkened unto me , and Israel had walked in my mays , Psal . 81. 13. O that there were such an heart in them , that they would fear me , and keep all my commandments always , that it might be well with them , and their Children for ever . Deut. 5. 29. Can any man then believe that the tenour of the new Law or Covenant , is so much harder than ever was the Law of Works , as is before expressed ? As for them that say , the New Covenant is no Law , and Wicked men or the Non-Elect are not under it , they manifest so great ignorance , and go against so full light of express Scripture , that I think them not worthy a confutation : Only I would have the Lutheran Divines remember , that near to the Apostles times , it was not only an unquestioned truth , but also was part of the Christian Creed , [ Christum predicasse Novam legem , & novam promissionem Regni Caelorum ] Tertullian . de Prescription cap. Arg. 20. A Legis Mosaicae Abrogatione . If all men ( that were any way under it ) are freed by the blood of Christ , from the Bondage of the Mosaical Law of Ceremonies , then Christ died for All such , ( and consequently not only for the Elect : ) But the Antecedent is certain . Ergo , &c. Some Divines say , that All the World were thus far subject to the Jewish Law , that they could not be saved without knowing it , and submitting to it in obedience , because God had then no other Church nor stablished way of Worship . If this be true , then all the World hath a deliverance in the Abrogation of that Law. Others say , that it obliged only the Jews and Proselites ; and that others at the remotest distance should not have been obliged by that Law , if they had known it . If that be so , then it was only the Jews and Proselytes ( such as had opportunity to incorporate with them , or joyn to them ) that had this deliverence . However , it is evident it was to all the Jews , and so to more than the Elect : and then almost all the Arguments against Universal Satisfaction are hereby overthrown , for they are built on this , that Christ died only for the Elect. Here I must prove , 1. That Moses Ceremonial Law is abrogate . 2. That it was done by the shedding of Christ's Blood for those that were under it . 3. That it is abrogated to All. 1. And for the first , it is so generally acknowledged , and the Scripture so express in it , ( specially Act. 15. and all the Epistle to the Galatians ) that I may spare that labour , only some doubt whether the Moral Law as part of Moses Law be abrogate . But as long as we acknowledge . 1. That the same Moral Law standeth as it was part of Christ's New Law ( which most confess ) 2. And also as part of the Law of Works or Nature given to Adam ( as most think ) we need not much matter the former ; Though I think that all Moses Law is Abrogated . 1. Because the Matter cannot stand as part of that Law when the Form ceaseth ( for with the form , the essence and name is gone ) and most ( if not all ) confess that the form of Moses Law ( as it is specifically distinct from the Law of Grace ) is abrogated . 2. The Apostle expresly saith ( 2 Cor. 3. 7 , 11. ) that [ The Ministration of death , written and engraven in Stones , was glorious ( and that was only the Decalogue ) so that the Children of Israel could not stedfastly behold the Face of Moses , for the glory of his Countenance , which was to be done away . For if that which is done away was glorious , much more that which remaineth is glorious ] some say , it was the Glory and not the Law that was done away , but it was not the glorious which ver . 11. is called glorious , but the Law , from the manner of delivery , and therefore it was not the Glory only , but the Law that is done away . Obj. But it was only the manner of delivery then that is done away , and not the Law. Answ . That was a transient act , and ceased at the time , and was not done away by Christ . The Moral Law therefore as part of Moses Law is abrogated , because it is impossible the matter should remain without the Form , as part of that Compositum . But the same Moral Law is in force as much as ever , as it is the matter of another Compositum , viz. the Law of Christ proper to the Gospel times . The Law is in force still quae fuit materia Legis Mosaicae ; sed non quâ materia Legis Mosaicae . But for this , if any think otherwise , I will not contend with them . It sufficeth to my present purpose that it is granted that the Law of Ceremonies is abrogated . And that this Law was a burden and bondage is plain ; even such as the Church was not able to bear , Act. 15. 10. see Gal. 3. 23. & 21. & 4. 21. & 5. 3. &c. 2. And that it was Christs dying for men , that freed them from the Law , is proved Gal. 4. 3 , 4 , 5. When we were Children we were in bondage under the Elements of the World , but when the fulness of the time was come , God sent his Son , made of a Woman , made under the Law , to Redeem them that were under the Law &c. Gal. 3. 13. Christ hath Redeemed us from the Curse of the Law , being made a Curse for us , Col. 2. 14. Blotting out the hand writing of Ordinances which was against us , which was contrary to us , and took it out of the way , nailing it to his Cross , see ver . 20 , 21. Ephes . 2. 13 , 14 , 15 , 16. But now in Christ Jesus , ye who sometimes were afar off , are made nigh by the blood of Christ , for he is our peace who hath made both one , and hath broken down the middle Wall of Partition between us : having abolished in his Flesh the enmity , even the Law of Commandments , contained in Ordinances , for to make in himself of twain one new man , so making Peace . And that he might reconcile both unto God in one Body , by the Cross , having slain the Enmity thereby . 3. And for the 3d. point that Christ hath abrogated Moses Law to all , Elect and Non-Elect without difference , is evident , in that all are forbidden to keep it : And that which is abrogated is abrogate to all , because the Word signifieth the total nulling of it , and destroying of its Essence , and that which is not , doth not bind . 1. Else the Non-Elect Jews ( at least ) should still be bound to offer all the Sacrifices , and use all the Ceremonies prescribed by the Law : But I never yet heard or read any Divine Preaching such Doctrin , and I hope never shall do . He that reads , Act. 15. and the Epist . to the Gal. and Heb. sure will not believe it to be true Doctrin , if he understand what he readeth . 2. Nay the very curse is so far taken away for all , that it now lyeth not on them as the unremedied curse of the Law , but is put into the power of the Lord-Redeemer , who hath by the tenour of his Testament or New Law , taken it away from all Men , on condition they will accept him : And this may be said also of the Law of Works as given to Adam ; So that he that saith , Christ died only for the Elect , must needs say , ( I think , if he will not contradict himself ) that all the Non Elect must turn Jews , and be circumcised , and keep all the Law of Moses : And consequently that all the Elect themselves must do so , till God assure them that they are Elect and so that Christ died for them , Because they cannot avoid the duty upon a ground that is wholly to them unknown . Arg. 21. Ab officio praedicantium Doctrinam Evangelii . If the whole or main work of the Preachers of the Gospel do suppose Christs Universal satisfaction as its ground , then Christ hath satisfied for all : But the Antecedent is true , therefore so is the consequent . It is only the Antecedent of the Major proposition that requires proof . To which end let us enumerate the parts of the Work of Preaching : And the enumeration is to be taken from the enumeration of the parts of the New Law , for that is the subject which we must preach of : Now the Law , is , first a Declaration of the Occasion , or Narration of the matter of Fact , as an Introduction to the more essential parts . 2. Those parts themselves which are 1. The precept constituting duty : To which I joyn the prohibition , as one part of it , being but preceptum de non agendo . 2. The constitution of the debitum premii vel beneficii . 1. By an absolute promise . 2. By a conditional promise or gift . 3. The constitution of the condition as such . 4. The constitution of the debitum Poenae , by the threatning . This much quoad materiam . And then quoad finem , the Preacher must manage all these . 1. To the glorifying of God for the great work of Redemption . 2. For the winning of Souls to Christ , and confirming them in the Faith : This is the Ministerial Work. Now. 1. For the Narration or Declarative part of the Gospel , which is matter of Assent ; I have already shewed that if his Universal satisfaction be not declared , the main part is left out , that should honour the Redeemer ; and there is nothing declared that can groundedly encourage a Sinner to believe , and rest on Christ as a sufficient Saviour . 2. The precept is , that Men believe in Christ and rest on him as their Redeemer , for justification by his Blood : And the contrary unbelief and distrust is forbidden . Now what ground can a Minister have to press all Men to believe in Christ as their Redeemer , when they know he redeemed but the smallest part ? Or to charge them to rest on his Blood for Remission , when he knows it was shed for the smaller number , and will profit none but those whom it was shed for ? Yea how can he urge any to rest on Christ at all ? For till they know they are Elect , they know not that Christ died for them ( according to the opposed Doctrin : And till they know that Christ died for them , they cannot rest on him as their Redeemer , nor on his Blood as sufficient to procure their pardon , seeing ( as is confessed ) it is but materially and not formally sufficient , to pardon them if they should believe . And they cannot know that they are Elect or that Christ died for them , till they rest on him : And therefore I see not how any Minister can press Men groundedly to rest on Christ , by a justifying Faith , or to accept him as their Lord-Redeemer . And then for the duties of repentance , Love and Thankfulness to Christ for redeeming them , I have shewed before how this Doctrin evacuates them all , and so that no Minister can groundedly press them . 3. And for the promise , how can any Minister in Christs Name assure a sinner of pardon by that Blood which was never shed for him , on condition he will believe . As if you should say to a Debtor , believe that such a Man hath paid thy debt or trust him , and then thy debt shall be discharged , when you know he hath not paid it , or know not that he hath ? Indeed a Man may come off with some kind of truth in his words , if he certainly know that the Party will not believe . But the certain knowledg that Men will not believe , is not the reason why God calls them to believe , and offers them Christ and Life . 4. And for the threatening , with what Heart can a Minister tell Sinners , [ Christ is a Redeemer but to the Elect , yet all the rest of you shall perish for not taking him for your Redeemer , and for not resting on that Blood that was never shed for you . ] And that as to the ends of preaching . 1. How will the divulging of these , glorify God ? When he hath purposely designed the glorifying of Love and Mercy directly , and justice accidentally , by this great work of the Redemption of the World ; and hath unhinged the Sabbath which was for Commemoration of the work of Creation , to the first day of the Week for the Commemoration of the Work of Redemption , which he will now have admired as his most glorious work , which ( as Ames . in the place cited in Argument 18. saith ) is to the works of Grace the same that Creation is to the works of Nature , and so is the ground of Gods New Right of Dominion and Empire , and of his governing and judging the World : And how is this glory eclipsed by the opposed Doctrin ? 2. And for Mans Convesiron to the Faith , I have shewed how unfurnished a Minister is , rightly to endeavour it on the opposed grounds . Whereto let me add this : The Soul is never closed to Christ sincerely , till it close in Love : ( Love ●eing , as all Divines say , at the same moment of time as Faith , produced : And as Maccovius before-cited truly saith ( and so doth Chamier and many more ) Love to the Redeemer the object of Faith , is of the Essence of justifying Faith it self . ) Now it is Love that must cause Love , I mean objectively , and not only efficienter . He cannot close in Love with Christ that knoweth nothing of Christs Love to him , though he know it to others , ( so near is Man to himself ; and Christ is to be received as my Redeemer , and not only as another Mans. ) Now no Man can know that Christ loveth him with a special love , before he know that he himself loveth Christ ( that 's past question . ) And yet no Man can soundly love Christ as Redeemer , that knows not Christs love to him : What remains therefore but that it must be Christs common love in redeeming the World , and making the conditional gift of pardon and Life , and this offered to me in particular among others , that must first cause my grounded love to Christ . Let us see what Scripture saith of the ground of Ministerial duties , Math. 22. The work of the Ministers was to invite the Guests , and compel them to come in : And the ground was , all things are ready : Else might not the Guests have said . [ If we should come , there is nothing for us , we may go as we come You do but take this advantage to jeer us , because you know our minds that we will not come ] 2 Cor. 5. 18 , 19 , 20. The work of Preachers is , the Ministry of teconciliation : And wherein lies it ? vers . 20. Now then we are Embassadors for Christ , as though God did beseech you by us , we pray you in Christs stead , be ye Reconciled to God , so then the work of the Ministry is , to beseech Men in Christs stead and Gods name to be reconciled to God. But on what ground is this ? verse 19 , 21. To wit , that God was in Christ reconciling the World unto himself not imputing their Trespasses to them , and hath committed to us the word of Reconciliation ( which Text we shall afterwards further explain and vindicate . ) Is there not an absolute necessity that the price of Reconciliation be first paid to God and accepted by him , before any Sinner can be intreated to be reconciled to God on the ground of that price paid and accepted ? Let me desire Ministers seriously to consider , with what Face they can stand up in the name of the Lord Jesus to beseech poor Sinners to be reconciled to God , and tell them that else they shall be doubly miserable , when yet there is no price paid for making them way to God , nor Gods justice satisfied for their Sin , which is supposed before any of their own endeavours can do any thing towards Reconciliation . Let me imagine such a Dialogue as this between such a Teacher and a Sinner ? Minister , Sinner I beseech thee in Christs stead be reconciled to God. Sinner , I have Sinned so much that he will not be reconciled to me : All that I can do , will do nothing to bring me again into his favour . Min. Christ hath satisfied for all the Elect. Sinner . But what 's that to me , unless I knew my self to be Elect. M. But Christ hath satisfied for all if they will believe ? Sinner , Did you not tell me he satisfied only for the Elect , and that determined by name ? Either he hath satisfied for me before I believe or not ? if not my believing will not satisfie , nor cause him to do it now . If he have , how shall I know it ? Min. You must believe first , and then you shall know it afterwards : For God hath ordained inseparable connexion between Christs dying for Men , and their believing : And therefore for all my beseeching you to believe , if you be not one that Christ died for , you neither will nor can believe , for none is able but those for whom he purchased it : But if you can believe it will be a sign to you ab effectu that Christ died for you . Sinner , Alas ! Then all that are not redeemed ( and I , if I be one of them ) are far worse then hopeless and remediless : For they have neither any price paid for them , nor any one hath redeemed them , nor are they able , nor can be able to believe , and yet their torment must be multiplied for ever because they did not believe , and take him for their redeemer that never paid one farthing of their debt : But what is it that you would have me believe ? Min. That Christ hath died for all that will believe . Sinner . Will that justifie ? When the Devils believe that . Min. That Christs Death is sufficient to pardon all , if they would believe . Sinner . Then I should believe an untruth , for ●is all should believe , it is not sufficient to pardon them , because it was not suffered for them . Besides ▪ the Devils do believe the sufficiency of Christs Death , as far as it is true . Min. But they believe not that it is sufficient for themselves . Sinner . Nor can I , except I knew that it was suffered for me . Min. But you must rest on Christ as a sufficient Redeemer , and then by reflecting on that Act you may know as by a certain sign that he redeemed you . Sinner . Then I must believe a Proposition of uncertain truth , that I may know it to be true , and rest on an uncertain ground of trust , that I may have a Sign of its certainty : And so my first faith must be groundless and uncertain . But , as it is not in my power of my self to believe , so I have long been endeavouring to believe and trying my Faith , and though I find I have some Faith ( and so had many that perish ) yet I cannot find whether it be sincere and saving : And I know many ( yea most that seem godly ) that never are sure all their life time , that their Faith is that which is justifying and proper to the Elect , and more then the unrooted Faith of temperaries : How shall I then , or any that are uncertain of the truth of their Faith , know that Christ died for them ? Min. You must labour for assurance of the Truth of your Faith , that you may know that Christ died for you . Sinner . I no where find the Scripture using that motive to perswade Men to believe , or to get assurance : But what must I do in the mean time ? and all such as I that never come to assurance ? Min. Adhere to Christ as thy Redeemer , sufficient and willing to save . Sinner . But I have no knowledg whether he be either my Redeemer , or sufficient , or willing ? And must I still continue that groundless Act ? and that meerly to get a Sign , when yet it will be no sign till I attain assurance of the truth of my Faith ▪ And must I never love Christ as my Redeemer ▪ nor be thankful to him , nor praise him for it ▪ till I have assurance ? Respondeat qui potest . Arg. 22. A differenti statu h●minum non-electorum , & Daemonum . If Christ died only for the Elect. then all the rest have no more remedy provided for their misery then the Devils ( nor are in any more capacity or possibility of Salvation ) But the Consequent is false , therefore so is the Antecedent . Only the Minor requires proof , for the consequence of the Major is evident : For he that hath no expiatory Sacrifice or satisfaction made for his Sin , is left utterly remediless : To say , he is not remediless , because Christ is offered him , is but to deride him , while they say withal , that he is offered only an interest in the satisfaction that was never made for him , that so by not believing as by a sign he might manifest that it was not made for him , and so that Christ did not purchase him Faith ; And can the Devils be left worse then remediless . Now that Christ hath not left the Non-Elect as remediless as the Devils appears . 1. Christ speaketh of his coming into the World and executing his office , as having such ends to all Men , as they had not to the Devils , as he was the 2d . Adam , and took on him our nature and not the nature of Angels ; so he never saith that he came into the World to save Devils , but he saith that he came into the World , not to judg the World but to save the World , of whom he expresseth unbelievers to be part Joh. 12. 47. 48. And God sent his Son into the World not to judg the World , but that the World by him might be saved : Even that World which in the next verse is distinguished into believers and unbelievers , Joh. 3. 16 , 17 , 18. It is never said that God sent his Jesus to bless the Devils in turning every one of them from their iniquities : But it is said so of every one of the Jews ( Elect or not ) to whom the Apostle spake Act 3 last , unbelievers perish not for want of an expiatory Sacrifice , but for rejecting it , not for want of a Jesus , but for want of Faith : But it cannot be said so of the Devils , God sendeth Men in his stead to beseech unbelievers to be reconciled to God ( upon supposition of the payment of the price of Reconciliation by Christ to the Father : ) But he doth not so to the Devils . All say Christs Death is sufficient to pardon all Men if they will believe ( Ames . cont . Bel●ar . saith we never doubted of it : Sadeel cont . human . satisfact . saith , let him be blotted out from among the number of Christians that denieth it . ) But I know none that dare say ●o of the Devils . To unbelievers is given Christ himself and all his benefits , by Gods Act and Deed on condition they will receive him : But who can shew such a deed of gift to the Devils ? Giving Christ ( though but on condition of acceptance to any one , ) implieth and presupposeth , giving him on the Cross for them . God entreateth wicked Men daily to accept of Christ that they may live , but he never did so by the Devils . The Spirit of Christ convinceth and soliciteth some of the Non-elect to believe , and striveth with them till they grieve and quench it : But so he doth not by the Devils . All Men in the Church Elect and Non-Elect are called on to take heed lest a promise being left them of entering into rest , any of them should prove to come short of it through unbelief Heb. 4. 1. The wicked are condemned and everlastingly punished , for refusing a Redeemer , and not coming in to the ●east when all things were ready , and for neglecting so great Salvation , and treading under Foot the Blood of the Covenant , and because they would not have Christ to Raign over them ; But it is far otherwise with the Devils , the wicked will be left unexcusable at the Redeemers Bar , when they are judged according to the New Law for refusing Christ that bought them : But the Devils would have excuse enough if they were judged on those Terms . So that I may well conclude , that the Doctrin is not sound which makes Christ to have died no more to expiate the Sins of the Non-Elect , then of the Devils but left them equally remediless : But such is the Doctrin now opposed , Ergo , &c. Argum. 23d . A statu hominum saltem non pejore statu Daemonum . If Christ Died not for all , ( that hear the Gospel ) then Gods dealing with the Non-elect part of fallen Man is much harder than his dealing with the Devils , but the Consequent is false , therefore so is the Antecedent . The Minor I think I need not prove , all acknowledge it that ever I heard or read , on this subject : If they should think that God dealt alike with the Non-elect and the Devils , yet sure none will say that he deals far hardlier with the Non-elect : Hell is prepared for the Devil and his Angels , they are reserved in Chains of Darkness to the Judgment of the great Day ; till then they believe and tremble , and look for the time of their full torment without any hope of escape : Compare with this , but what I have before proved to be Gods dealing with men , even them that perish , and you will see that their case is not worse than the Devils . And for the Consequence of the Major Proposition , I prove it thus ; by comparing both together . When the Devils had fallen from their first estate , God leaves them without remedy or hope of recovery . But when man is fallen , ( according to the Doctrine which I oppose ) God doth not only leave him remediless but also makes a new Law that shall oblige him to suffer a far sorer punishment , except he will believe in a Redeemer that is not his Redeemer , and trust for salvation to that Blood that was never shed for him , and accept the benefits of a satisfaction that was never made for him , even effects without a cause : Yea and causeth his Son to make a satisfaction materially sufficient for the sins of all ; and yet had rather it were superfluous and vain , and meerly lost , then that it should be paid for him : As if he would rather when three Men owe 100 l. a piece , pay 300 l. for one of the three , than the other 200 l. should be tendred for the rest ; And when he knows that Christ never satisfied for any of the Non-elect , yet doth he follow them with daily sollicitations by his Word , Spirit and Embassadors , beseeching them to come in and accept of Christ , ordaining and resolving that all these beseechings , shall harden them , or at least aggravate their sin and and misery , that it may be easier with Sodom and Gomorrah in the day of Judgment than with them that refuse these Offers . And thus Christ shall necessitate them causally by his Law to a far greater torment , as if their misery were not sad enough before without procuring them any possibility of escape , ( for there is no such possibility without satisfaction to God's justice , ) If God should make a Law , that the Devils who are miserable already , should have ●ar sorer punishment if they would not believe in Christ as their Redeemer who never redeemed them , would not this be harder dealing than now God useth toward them ? when all the offer is on supposition that they cannot and therefore will not believe , and if it were possible to believe it would do them no good . If then this would be harder dealing with them , than those are hardlier used than the Devils with whom God so deals , and therefore he dealeth so with none . Arg. 24. A beneficâ Naturâ Evangelii . If Christ died only for the Elect , then should the Gospel to most men where it comes be of it self directly one of the greatest plagues and signs of God's wrath that ever he sendeth on a People on earth , but the Gospel is no such Curse , but a great blessing , Ergo , &c. The Consequence is thus proved , That which brings an unavoidable obligation to a far sorer punishment , ( without giving any possiblity either of escaping former misery , or this additional misery ) must needs be one of the greatest Curses and Plagues in the World , and so the sign of Gods greatest wrath ; but such were the Gospel ( or new Law ) to most men where it comes ( if the opposed Doctrine were true ) , Ergo , &c. Let him that denys the Major , shew me a sorer Plague that ever God inflicted on any man on Earth , if he can . Object . Is not the Gospel the savour of death to some ? and Christ a stumbling stone , and Rock of offence ? Answ . That is not of his own nature , nor of the nature of the Gospel , nor yet as a proper Cause per se , but as an occasion , and by accident , through Mans own wickedness ▪ and wilful rejection and abuse . A Man may burn himself with the fire that should warm him , or choak himself with the food that should nourish him . Object . But doth not God decree it ? Answ . His decree causeth not the thing , any more than his foreknowledge , having no influence into the Object ; as our Divines , actus immanens nihil ponit in objectio . Predestinatio ●i●●l ponit in praedestinato . It imposeth no causal necessity as all confess , only as foreknowledge , so decree hath a Logical necessity , in ordine argumentandi , called Necessitas Consequentiae , Twisse himself saith ▪ there is no more , and the Schoolmen are of his mind in that , and affirm no more . And for the minor , its evident in each part . 1. The new Law obligeth all that believe not , to damnation , because they believe not , and to a far sorer punishment than before was due to them , Heb. 10. 29. Mar. 16. 16. Joh. 3. 18 , 19. Mat. 25. last . 2. And that it is an unavoidable obligation appears , 1 , In that God made the Law whether Man will or not , Man could not hinder that ▪ 2. And it is an impossibility which the Law is feigned to require : To accept a Redeemer that never Redeemed them , to rest on a satisfaction for their justification and pardon which is no satisfaction , for as to them it is none : It being maintain'd by them whom I oppose , that it is none , and that it is only materially sufficient , that is , matter ( of suffering ) sufficient to have made a satisfaction if God would ; but not formally sufficient ; that is , indeed it is no price or satisfaction ( as to their debt ) at all ; for if my Neighbour and I owe each of us 20 l. he that pays his debt , though he over-pay , doth no more thereby to the discharge of mine , than if he had done nothing at all . I have proved before , that here is no sufficient ground for that faith , supposing Christ satisfied not for the Believer . And even those whom I argue against , will not endure to have it supposed that any Man should believe for whom Christ dyed not . Or if they will let us sppose such a thing , then it is undeniable that such a Man would be never the more pardoned or saved , because there is no Salvation withont a Saviour , and no Remission without satisfaction : And as in those that are pardoned and saved , the efficacy of Christ's satisfaction is before all possibility of any power or snccess of Man's Faith : So in those that perish ( if they had no price of satisfaction paid for them ) the want of a Redeemer would be the first want , concluding their damnation and non-deliverance from former misery , and the want of Faith could be but the secondary consequential want , which Faith if it were present would not satisfie or save , no more than believing now would save the Devils . And thus it is evident that on the grounds opposed , the Gospel would causally per ●e , unavoidably be the greatest plague on earth to all where it comes , except the Elect ; and not only accidentally by their own Sin. Now for the Minor ( that the Gospel is not so , ) I prove from Scripture ; it is called the glad tidings of the Kingdom of God ▪ Luke 8. 1. Before men are Converted , the Apostles say ▪ we declare unto you glad tidings , Acts 13. 32. 33. The Preachers of it bring glad tidings of good things , preaching the Gospel of peace , Rom. 10. 15. even the unsanctified , receive the word with joy , Mat. 13. 20. ( and not so great joy as they had cause ) so Mark 4. 16. it is called the Gospel of the grace of God , Acts 20. 24. it is a Wedding-Feast , even ready for those that would not come to it , who are therefore said to be unworthy of it ; and so it was to him that came without the Wedding garment , Mat. 22. if it were not a mercy , then Men did not sin against mercy in rejecting it , which who dare say ? It gives men promises of entring into rest , who yet by wilful unbelief may come short of it , Heb. 4. 1 , 2 , 3 , &c. See 1 Cor. 10. to the 13th , God sent Jesus to bless the Jews ( more than Elect ) in turning every one of them from his Iniquity , Acts 3. last . The unthankful Servant had his debt freely pardoned him , ( and that was a mercy ) who after took his fellow by the throat , and by ingratitude lost that pardon which he had : It declareth God's tender Mercies over all his works , and such mercies as are to lead all men to Repentance , Psal . 145. 9. Rom. 2. It is good tidings of great joy which shall be to all people , Acts 2. 10. It freely giveth to all the water of life , if they refuse not the gift , Rev. 22. It is the Gospel that bringeth Salvation to all men , Tit. 12. 11. A hundred Texts might be brought to prove how great a blessing of it self the Gospel is to that People to whom it is given , and if it be turned to a Judgment and hurt them , it is meerly accidentally , through their wilful rejecting it , or turning the grace of God into wantonness , or sinning , because Grace hath abounded ; and not from any thing in it , nor for want of a reality in the benefit which it offereth . Arg. 25. A differentiâ status damnatorum & viatorum . If Christ dyed not for all men , then the state of most men ( all that he dyed not for ) were as deplorate and remediless as the State of the Damned : But the consequent is false , therefore so is the Antecedent . The Consequence of the Major proposition is plain , in that the state of all men that Christ dyed not for must needs be utterly hopeless , and remediless , for there is no other satisfaction to be hoped for besides that made by the blood of Jesus , and that is nothing to them , nor is there any hope or possibility that ever they should have part in a satisfaction that is no satisfaction for them ; without blood there is no remission : If they should believe , and repent , and pray for mercy night and day , it would be but as the Rich Epicure in Hell pray'd for a drop of water , all in vain , for betwixt God and them is so great a gulf or distance by sin , that nothing without a Redeemer can do them any good , as to the least hope of Salvation . If you say , it is not to be supposed that they can believe , repent , and pray , I answer , that is ( in your own sense ) because it is supposed they are not redeemed , and the impossibility of their not repenting and believing shews the more fully the impossibility of their Salvation . And the reason why they do not actually despair , is not because they have any more remedy than the Damned , or cause to hope ; but only because they are yet ignorant of the hopelesness of their own Condition , and as soon as they know the truth they will fully despair . So that there is no more possibility that a Man for whom Christ dyed not should be pardoned or saved , than that the Damned should , for both are equally impossible ; If any say that God can find out another remedy besides and without Christs satisfaction , though he will not , and therefore it is not impossible . I will not examine the truth of that now , but if it be true of them on Earth , why not also of them in Hell ? When once Men are in that state that there is no Sacrifice for their sin , then there remaineth nothing but the fearful expectation of Judgment , and Fire that shall devour the Adver●ary . Object But doth not God's foreknowledge and decree make mens Salvation impossible , as well as Christs not Dying for them ? and so your argument is as much against them . Answ . No , They do nihil ponere in Objecto ; nor are the removal or denyal of any efficient cause of Salvation , they infer only Necessitatem Consequentiae , they make no Mans Salvation impossible , but only prove it not future : And as it is not omne Possible that is futurum , so neither omne non futurum that is Impossibile . And it is agreed that foreknowledge presupposeth the futurition or non futurition of the thing foreknown . But there is much more necessary to be said to resolve this doubt which I may not now insist on , only I add , that the matter of God's Decrees , and the futurition of things as depending thereon , are so high , and so far above us , that it becomes us not to be too inquisitive into them , much less so peremptorily to determine of them as some do , and least of all to try plainer Cases by such determinations , and reduce certainties to uncertainties , when we should tather reduce uncertainties to certainties . And for the Minor , ( that the state of most men even in the Church , is not so hopeless , deplorate and remediless as is the case of the Damned ) I prove it thus . They might be saved who are yet on Earth , if they would but receive the love of the truth , 2 Thes . 2. 9 , 10. If they would believe they might all be justified , and should not perish , but have everlasting life ; whoever of them will , may have the water of Life freely , and it is offered them , and they intreated to take it , and if they have it not , it is because they will not , and not because there was no object or ground for their willing , or no Sacrifice for their sin . God offers them pardon and Salvation , but God offers no other Pardon or Salvation but what is purchased by Christ's Blood : He that tells us there neither is nor can be any other Remission or Salvation , but what Christ purchaseth , will not offer any other to men , and urge them to accept it , yea , Pardon and Life ( as purchased by Christ ) are in Gods deed of gift , together with Christ himself , conditionally bestowed on all , even if they will have them , ( a Condition which among men is seldom thought worthy the name of a Condition , it being supposed in nature that every man is willing of his own good , and so of all excellent advantages thereto . ) Is all this so with those in Hell ? Christ is neither given , nor Pardon and Life offered to them ; they are not commanded to repent and believe to this end , that they may be justified and saved : But those on Earth are , and therefore their Pardon and Salvation is possible , for God will not command them to seek or to accept of an impossibility , and then Condemn them for not seeking and not accepting it . If the Damned could repent or believe , it would not save them , but it would save them on Earth . Nor is their belief it self such an impossibility , as is the Damneds believing . Moreover , Christ saith now , how oft would I have gathered you ? But he would not gather the Damned . God would have all men to be saved , and come to the knowledge of the truth , but he saith not that he would have the Damned to be saved . This Life is called the day of their Visitation , the day of grace , the acceptable time , the day of Salvation ; and they are called on to hear the voice of God , to day , while it is called to day , and not to harden their hearts , least he swear in his wrath that they shall not enter into his rest ; that is , least their case become desperate , and their Salvation impossible , therefore it was not so before . They are warned to take heed , least sinning wilfully after the knowledge of the truth ▪ there remain no more Sacrifice for Sin , &c. Implying , that before there is a Sacrifice for their sin , it is said that it is impossible to renew them by repentance , who tread under foot the blood of the Covenant , and do despight to the Spirit of Grace , implying , that before it was not impossible ; and also that they might have had ( if they had not ) a share in that blood and that Spirit . They have a promise left them of entring into his rest , Heb. 4 1. and a Salvation proclaimed to them , and if they perish , it will be for neglecting so great Salvation , Heb. 3. 2. They are invited to come in because all things are ready ; they are commanded to seek the Lord while he may be found , and call upon him while he is near : None of this is so with the Damned , God is not near them , nor may be found of them , nor have they any day of Grace , Visitation or Salvation , where the word is preached , it is [ that they might be saved , ] 1 Thes . 2. 16. Paul sought the profit of many , and to please all men , that they might be saved , 1 Cor. 10. 33. Even when men are delivered to Satan for the destruction of the flesh , it is that the Spirit might be saved , 1 Cor. 5. 5. yea , God sent his Son into the World , that the World thro him might be saved ( that World which consisteth of Believers and Unbelievers ) Joh. 3. 16. 17. when Jesus was proving his Mediatorship to the Jews , he saith [ These things I say that ye might be saved ] Joh. 5. 34. so that Mens Salvation is possible while they are on Earth ( till they have sinned against the Holy Ghost , or totally Apostatiz'd by abrenunciation of Christ , ) else what business have Preachers with them ? Why do we intreat them to be reconciled to God ? Do we not tell them daily ( and truly ) that yet there is time , yet there is hope , and advise them to take time while they have it ; and let not slip the Day of Grace and Salvation , 2 Cor. 6. 1 , 2. We beseech them that they receive not the Grace of God in vain : for behold , now is the accepted time : behold , now is the day of Salvation . And Christ saith , weeping , over Jerusalem , If thou hadst known , at least in this thy day , the things that belong to thy Peace , but now they are hid from thine eyes , &c. Because thou knewest not the time of thy Visitation , Luk. 19. 41 , 42 , 43 , 44. An hundred places more might be produced to prove , that men on Earth are not left as desperate , deplorate , or remediles as those in Hell , which yet they must be if they had no Redeemer , or no Sacrifice for their sin . Arg. 26. A processu Judiciali & causa condemnationis . If Christ himself shall therefore condemn men in Judgment , because they received him not as their Lord-Redeemer , or because they abused the fruits of his Death , suffered for them , then he died for All men : But Christ will condemn men in Judgment because they received him not as their Lord-Redeemer , or because they abused the said fruits of his Death : Therefore he died for All-men . That he will condemn all the Unbelievers that heard his Gospel , because they did not believe in him nor receive him for their Redeemer and Saviour , and Lord to Reign over them , nor rest on him for Salvation , is confessed by all , and past dispute , Luke 21. 27. Joh. 1. 10 , 11 , 12 ▪ & 3. 18. 1 Joh. 5. 11. 2 Thes . 1. 8. & 2. 10 , 11 , 12 ▪ Mar. 16. 16. Job . 5. 22. Mat. 25. per totum . That all men shall be judged according to their well or ill usage of the Talents of Mercy bestowed on them , and repenting or not repenting in the day of Grace , is plain in Mat. 25. in the Parable of the ten Virgins and of the Talents . I have proved before that these Talents are Grace ( i. e. Miserecordiae contra meritum , effectus ) and procured by Christs satisfaction , and not given without Christs satisfaction . The consequence therefore of the Major proposition is evident . For shall any man dare , ( without better proof ) to affirm that Christ will sit as Lord-Redeemer in Judgment , and condemn most of the World to everlasting flames , for refusing a Redeemer that was not their Redeemer ? and for not believing in him to save them by his death , who never died for them ? and for not resting for Salvation , on him that never made the least satisfaction for them , and therefore was not a sufficient stay to rest on ; and for not believing , where , if they had believed , Faith would do no good . And where it is objected ( as before ) they should have believed , that it might have been a sign to them that Christ died for them . I answer ( besides what I answered before ) 1. It being first granted that Christ did not dye for them , then if they had believed it would have been no sign that he died for them , for it cannot be a sign of that which was not . And Christs dying or not dying for them , for it cannot be a sign of that which was not . 2. Never Judge did pass sentence upon a sign instead of a cause : or make the want of a sign to be the cause of condemnation . Then the principal cause should be [ non Redimi : ] that Christ died not for us , and the signal ( which is our not believing ) must be the less principal , And so the Sentence should pass thus [ I adjudge thee to Hell Fire , for not being redeemed by my blood , and consequently for not having that faith which might have been a sign that I redeemed thee . ] But who dare feign Christ Jesus to pass such a Sentence ; Saith Abraham far be it from thee , to destroy the Righteous with the Wicked ! shall not the Judge of all the World do righteously ? Also how could Christ condemn Pagans or any for not improving his Talents of Mercy , if they had none ? And if Christ died not for them , they had none . For I have proved , it could not come any other way : Grace , as I said , proper to the Gospel , is [ Mercy contrary to Merit ] as Grace to the first man new created , was , [ Mercy without Merit ] now common or special Gospel Grace ( contrary to merit ) comes all from Christs Blood , and can come no otherwise . The Law came by Moses , but Grace and Truth came by Jesus Christ , of his fulness we all receive , and Grace for Grace . All the gifts in the Church , of Tongues , Miracles , casting out Devils , Healing , Prophesying ( all which , those may have that shall perish ) are yet from one and the same Spirit , even the Spirit of the Son , procured by his Blood. In him it is that God blesseth us with all spiritual blessings ( common or special . ) Now if men have none of the Talents which Christ's Death hath purchased them , how can he condemn them for abusing that which they had not ? I know , some reply , that God may condemn and torment his Creature without any fault , if he please , and that justly , because his Will is the rule of Justice . To which I answer as he is Dominus Absolutus he may do with his own as he please , and therefore may torment the Creature as he please ( at least he might have done , before he undertook to dispose of them as Rector according to his Laws ) but as he is Ruler of the Rational Creature , he will not , and therefore cannot condemn or punish any but for sin ; seeing every punishment is essential for a fault . And therefore if God should torment the undeserving Creature , it would be but an Affliction or meer Suffering ( which is the matter of Punishment without the form ) but no punishment : And therefore it would be neither just nor unjust , being not capable of either Title : But to say that God as Judge can condemn or punish a man without desert , is plain Blasphemy . Arg. 27. A condemnandorum inexcusabilitate . If Christ died not for all , then the condemned would not be left without any just excuse , But the condemned shall be left without a just excuse , therefore Christ died for All. The Minor is plain in Scripture . All mouths shall be stopped , and all the World be guilty before God , Rom. 3. 19. And Christ saith , They have no Cloak for their sin . See Rom. 1. 1 , 2 , 3 , 4 , 5 , 6 , &c. And for the consequence of the Major , there is enough said to prove it before . And further let me add for explication a few words . Excuse is contrary to Accusation : As there are therefore divers sorts of Accusation , so is there of Excusation : Men may be Accused at the Bar of God. 1. Upon the grounds afforded in the Law of Works . 2. Or according to the Mediators new Law , or the Law of Grace . According to the Law of Works men may be accused . 1. Of violating the Precept . 2. Of being liable to the penalty : For the first of these no man on Earth hath any just excuse , for all have sinned , and must confess it , and he that saith he hath no sin is a lyer . 2. If any man be accused of being liable to penalty according to the tenour of the Law of Works , this also must be confessed and hath no excuse : no not for them that Christ died for in the strictest sense , or that are Justified . 2. And for Accusation in the reference to the Law of Grace , either men will be accused , 1. Of not performing the duties of that Law , as commanded . 2. Or of not performing the condition of it , as it is a condition . 3. Or of being liable to the penalty , 1. Privative . 2. Positive . 1. For the first , all men must confess that they are guilty : For though in the Law of Nature the Duty commanded , and the condition , were the same , yet in the Law of Grace , the Duty commanded is of larger extent than the condition . For perfect obedience is commanded , though only faith and sincere obedience be the condition : Only the Duty commanded is the matter about which sincere obedience , which is part of the condition is exercised . Now here no man can excuse himself by saying that he hath done all that Christ commanded him : But the non-redeemed may excuse themselves for not doing it : For against every part of the Precepts proper to the Gospel , they have excuse , as will appear anon , when we speak of the conditions . 2. The condition of the new Law or Covenant is , Faith working by Love , Repentance . Thankfulness and sincere Obedience . He that performeth not these must perish . Now if an unredeemed person shall be accused for not performing these , though he must confess the non-performance , yet he hath these reasons to give for his excuse . 1. Where there is no gift , there can be no condition , in proper sense , of obtaining : But Christs blood was not given to us , and consequently not the proper fruits of it . Therefore 2. How could we believe in , or receive Christ as our Redeemer , who never Redeemed us ? Or trust to his Blood for Justification , which was never shed for us ? And therefore would not have been sufficient to save us , had it been possible for us to have believed in it , or had we actually believed ? Moreover believing to Justification , is but the accepting or receiving Christ as an offered Saviour and Head , or as conditionally given us , viz. if we will receive him ( this is commonly confest : ) now how can there be a receiving or accepting without a giving ? Is there any contradiction more palpable ? We therefore to whom Christ was not given could not receive him : and if he were not given for us , he could not be given to us : seeing the latter doth presuppose the former . 3. Repentance to Life presupposeth some hope of Life given ( I mean , spem possibilitatis , & probabilitatis , & si non spem certitudinis . ) But there is no hope given to any , but in and by the blood of Jesus Christ shed for them : for there is no other name by which they can be saved ; without this hope we might have an Infernal despairing tormenting Repentance , but could not possibly have a Repentance unto Life , or such as could be to us any means of our recovery ( as all Gospel Repentance is . ) And it was not in our power to give hope to our selves by causing Christs blood to be shed for us , had we been never so willing . 4. How could we love God as merciful in Redeeming us , or love Christ as our Redeemer when we knew him not to be our Redeemer ; and it now appears he never was our Redeemer . 5. How could we love the Brethren as our members of the same body , and our fellow-redeemed ones ( which is the new commandment ) when they were none of our Brethren in that sense , nor could we prove that they should be so ? 6. Why should we be thankful to Christ for Redeeming us , when he did not at all redeem us , Should we be thankful for nothing ? 7. How could we obey Christ as our Lord-redeemer , who was not our Lord-redeemer ? How could we hear him as such , and call on him as such , or trust him as such , ? If his offices are all of equal extent , and it be certain that he was no Priest to us , as not offering himself a sacrifice for us at all ; then he could be no King or Prophet to us . And why then should we obey a King that is not our King ? Or , Why then should we hear that Prophet who was no Prophet to us ? 3. And then as to the last accusation ; if men be accused as being lyable or obliged to the penalty , for non-performance of the condition ; or for want of a Saviour : Every true Believer hath two things to answer for his full Justification : 1. That Christ hath satisfied for him ( and therefore the Laws obligation is justly dissolved . ) 2. That he hath himself performed the condition of the new Covenant ? ( and therefore hath part in Christs satisfaction , and is not to be condemned as an Unbeliever ) or ungrateful Rebel , and therefore ought not to be deprived of the reward or benefit given , ( which is deliverance from the Curse of the Law and the guilt of sin and deserved punishment , together with a greater superadded glory : ) Nor yet to suffer the positive penalty ( which is both the Non-liberation from the foresaid misery , and the greater torment threatned to unbelievers . ) Now the unredeemed may all plead that the said penalties are not due to them . 1. Because no redeemer did ever satisfie for them ; and they could not satisfie for themselves , nor cause Christ to satisfie for them ; which is ever presupposed to their own believing ; seeing believing is but to give them a right to the satisfaction and benefits of Christ , and not to be our righteousness as of worth in it self ; now all the believing in the World would not make that satisfaction to be for me , which was never made for me , but only for another , no more than believing that another man hath paid my debt , would make it true ; or make a payment to be for me which was only for another : As Mr. Perkins saith [ and least any should imagine that the very act of Faith in apprehending Christ justifieth , we are to understand that Faith doth not apprehend by power from it self , but by virtue of the Covenant : If a man believe the Kingdom of France to be his , it is not therefore his : Yet if he believe Christ and the Kingdom of Heaven by Christ to be his , it is his indeed : Not simply because he believes , but because he believes upon promise and commandment ; for in the tenor of the covenant God promiseth to impute the obedience of Christ to us if we believe . ] Vol. 1. True Gain . page 662. So that the unbeliever hath this excuse , that his believing supposed the Gift and Promise , and he could not by believing have made satisfaction to Gods Justice ( Faith having no such worth , nor being ordained to that end ) nor yet could he get interest in a satisfaction never made for him : Nor would God have imputed such a satisfaction or obedience to him , had he never so much believed . Indeed he deserves the misery threatned by the first Law for sin against the Creator , or for sin as sin ; but not the penalty proper to the new Law ; either privative consisting in non-liberation , or positive , as in sorer punishment . 2. Besides he is excused by the former reasons which excuse him for non-performance of the conditions ; for then he cannot be punished for that non-performance . If the Devils were accused for not believing in Christ as their Redeemer , and consequently being obliged to the penalties of the new Covenant , would not they have all this excuse ? Argum. 28th . A natura poenae infernalis positivae . If Christ Died not for all ( but only the Elect ) then Conscience will not torment the Damned for rejecting Christ their Lord-Redeemer , or the fruits of his Redemption : But Conscience will torment them for so rejecting Christ and his benefits ( and thereby wilfully procuring that destruction which else they might have avoided ) Ergo , &c. The Argument seems to me so clear that I need not say much in confirmation of any part of it . 1. For the Minor it is generally granted , 1. That the Torment of Hell lieth much in the Horrors and Accusations of Conscience . 2. And that this is a right judging , and not an erring Conscience . It is not melancholy mistakes that torment poor Souls in Hell ( as to think they have sinned when they have not ) but the apprehensions of real evils in and upon them . 3. Conscience will never torment men for that which never was in their power to avoid , ( directly or indirectly , in it self or in the means ) though he had been never so willing . Did you ever see a rational man wounded in Conscience for not being an Angel , or not seeing God face to face , or not redeeming his own Soul ? But it is for wilful sinning that mens Consciences scourge them . When there was a possibility of being saved , yea a probability put into our hands , yea a certainty if we would yield to Christs conditions ; and yet men did negligently and wilfully slight all , this will wound them everlastingly : This will feed the never-dying Worm , and make them cry out against themselves for ever , O what a fool , what a wilful wicked self-hater was I , that had a price in my hands , but had not a heart to improve it ! That had a Redeemer offered me that suffered for my sins , and had not a heart to receive him : That had his blood tendered me for the washing of my Soul , and the healing of my Wounds , and had not a will to accept it ! That might have had Christ , and Pardon , and Adoption , and Salvation , and would not ! I thought my pleasures and profits better than Christ and Glory ! I chose dung and dross before the Crown of Life . How justly am I now excluded from that blessedness , which I set so light by , and endure that misery which I wilfully run into . ( See more of this in the Third Part of my Book of Rest , in the aggravations of the Damneds Torments . But if the damned should then truly know that there was never any possibility of their recovery ; and that Christ never died at all for them ; nor was their Redeemer ; and that if they could have or had believed , it would not have saved them ; yea that Christ being never given for them , could not consequently be given to them , and consequently could not be accepted or received as being not an object caprble of being received ; yea that God could not give them pardon and Salvation as purchased by that Blood that was never shed for them , had they believed never so much ; will not this take of all the accusations of conscience , and turn all their clamors against God himself ? And so make Hell thus far to be no Hell ? If a great Man come to a poor Prisoner , and say , take me for the payer of thy debt , ( as having already done it ) and thou shalt be free , and moreover advanced , but otherwise thy imprisonment and punishment shall be far sorer ] suppose the Man believes him not , and thereupon is closer imprisoned and grievously punished : If the offer were real upon a true discharge of his debt , the Prisoner will blame himself : But if it be certainly known to him that there was no such discharge or payment , and that it was offered meerly to increase his misery , because the offerer had some foreknowledg that he would not believe him , and that if he had believed him he had been never the better , because no payment was made , would this Man blame himself ? Or would he not approve of his ow● unbelief , and say , why should I have trusted such a one ? And would he not have cried out on the offerer as a deceiver , and unjust and cruel ? Consider and judg . And thus with the Minor I have also confirmed the Major Proposition . Christ told the Jews , If he had not come and spoak to them ( and done the Works that no Man else could do ) they had not had Sin ( in not believing on him ) but now they had no Cloak for their Sin. But if Christ had not redeemed Men nor been an object for their Faith , then much more evidently may it be said that they had not had Sin who had not believed in him or taken him as their Redeemer : For defect of an object will more excuse then defect of evidence . If the Works of God discovering his invisible things , leave Sinners ( Heathens , as most Exspositors judg ) without excuse ; and so they had been excusable but for those works ; much more excusable would unbelievers be , if they had no Redeemer to believe in , whatever proclamations of him were made to the World : And consequently conscience would excuse the damned , and so would not torment them , for an excusing conscience tormenteth none . But whatever Men may say now , I am certain that those miserable damned Souls will have no such alleviation of their misery : They shall not be able then to stop the Mouth of conscience by all the Arguments against their Redemption that now seem so strong ; nor to say , what should I vex my self for that which I could never help , if I would ; and torment my self or accuse my self for not accepting a Redeemer that never was given me ? Or for not redeeming my own Soul. Arg. 29th . A natura Poenae infernalis Privativae . If Christ died not for all ( but only for the Elect ) then the punishment of the damned should not at all consist in a Privation of the But Fruits of Christs Sacrifice ( or satisfaction . ) the punishment of the damned ( at least many , if not all ) will consist in a privation of the Fruits of Christs satisfaction , Ergo , &c. For the better understanding of the force of this Argument you must know , 1. That there may be a Privation of that which we are but in a possibility or probability of enjoying , much more if we have a certainty on some easie , and reasonable condition ; specially if the condition be but the accepting of a free gift ; as well as there may be a Privation of what is actually enjoyed . 2. Though some that understand not the nature of the New Covenant or Law do deny that it hath any peculiar penalty , yet it is a clear truth beyond doubt . For 1. It is an entire law , and therefore doth promise and threaten , and consequently doth premiare & punire reward and punish . 2. It is that Law by which we shall be judged at the Redeemers bar , and therefore it doth reward and punish , that is , constitute the dueness of rewards and punishments : else it could not possibly be Norma judicii in Absolution , and condemnation . 3. It is said expresly , Heb. 10. 22. Of how much sorer punishment shall they be thought worthy that tread under Foot the Son of God , &c. And therefore the punishment of unbelievers in the New Testament is expressed to be in unquenchable Fire prepared for the Devil and his Angels , whereas the punishment of the old Law was expressed but by the name of Death , or at least not so hideously as the other . Not that I am any whit of their opinion that think , there was no actual everlasting pain threatned by the old Law , but only annihilation : Nor will I contest against any Man that saith , it is only a punishment gradually different ( as to the positive part , and much of the privative ) from that of the first Law which is threatned by the second : For a gradual natural difference may constitute a moral specifical difference : It is but in degree of pain that a prick with a pin differs from Caesars stabs in the Senate House , or from the pulling of a Mans Flesh of his Back with Nails or hot Pincers . Yet some of the privative , and objective of the positive torments of the two Laws do differ in specie . For as to the positive , the consciences of the damned shall torment them for rejecting a Redeemer , and pardon , Adoption , and Glory with him : But according to the first Law , conscience should only torment Men for casting away that Life that Adam did enjoy ( or if more were promised , for not obeying perfectly that they might attain it . ) 4. And it is undeniable that this New Law hath a punishment privative specifically distinct in Natura rei from that of the old Law. That is , the privation of Christ as their Head , and of pardon , justification by him , Adoption by him , and Salvation from deserved misery , beside , the loss of a greater promised glory , yea and a second loss of their first happiness . If any therefore shall say , that because Men are condemned already and the Gospel doth only Non-liberare not save unbelievers ; therefore it is a meer promise , and not a Law , and so hath no proper penalty of its own ; I answer . 1. I have shewed it hath a sorer punishment as its positive penalty . 2. The denial of a greater glory , which Christ giveth by the New Law , above what the old Law gave , is a proper and grievous punishment . 3. The denial of those blessed Relations of [ a Member of Christ and in him an adopted Son of God , and Heir of Heaven , &c. ] is a sore and proper punishment . 4. The Privation even of that Life which was given by the first Law , is a proper penalty of the second , because the New Law , doth restore to all Men their lost right to Life , on an easy condition , and therefore as the Privation of Life is first given or promised in the first Law , was the penalty of that Law , so the Privation of the same Life as redeemed and restored by the Mediator , is the penalty of the new Law : So that it is a recovered happiness that they this way lose , and so are twice dead , as Jude speaks . 5. The very Non-Liberation of the new Law , in denial of Remission and Salvation , is a great and proper penalty : As the Non-continuation of Adams happiness in paradise was a penalty of that Law ( and the not-giving of a greater , if that Law did promise a greater . ) If a Prince make an Act of pardon and oblivion for a company of imprisoned condemned Malefactors in these terms , that if they will repent and thankfully accept his favour , they shall all be pardoned , and also dignified to be Princes and his Favourites : If they will not , none of them shall be pardoned , but all shall die by a more cruel Death . Here this Law of Grace hath as its peculiar penalty . 1. Their Non-liberation , and so their first deserved Death , not as first deserved , but as confirmed , and peremptorily adjudged to them for their ingratitude ; and so . 2. The loss of Life , as it was conditionally restored , and was in Law , as it were , a new Life . 3. And the loss of the promised offered dignities . 4. And the sorer kind of death , so is it in the case in Hand . For the confirmation of the Minor , I need not to say much more , seeing for ought I know it is generally granted . I never met yet with any , that durst say that all the Non-Elect do undergo none of the fore described penalties of the new Law ; but only the meer penalties of the first Law : Doubtless God is offended specially at their unbelief , and will destroy them as Christs Enemies because they would not that he should Reign over them , Luke 21. 27. and Christ will come in flaming fire rendring vengeance to them for not knowing God , and not obeying the Gospel of our Lord Jesus 2. Thes . 1. 7. 8. 9. and he will damn them all that obeyed not the Truth ( of the Gospel ) but had pleasure in unrighteousness , 1 Thes . 2. 10. 11. 12. And this is the condemnation that Light is come into the World and Men love darkness rather then light because their deeds were evil : And because when Christ came to his own , his own received him not , Joh. 1. 10. 21 , 11. For it shall come to pass that every Soul that heareth not the voice of this Prophet shall be destroyed , Acts 3. 23. And they that believe not Jesus is the Christ shall dye in their sins ; And except men repent , they shall all perish , Luk. 13. 3 , 5. yea whoever believeth not shall be damned , Mar. 16. 16. For he is the Author of Eternal Salvation to them ( only ) that obey him , Heb. 5. 9. So that as men suffer for sin against the new , so also from the obligation of that Law binding them over to Judgment : and therefore they are judged by that Law , Mat. 25. yea I doubt not but all the World shall be judged by the Redeemer , for misimploying his Talents of Grace ( those that perish ) and not only for not perfect fulfilling the Law of Works : none is condemned meerly for that . And if it be so , then the same Law of Christ must needs constitute the penalty to be executed . Nor did I ever meet with any that durst say that it was no punishment to Unbelievers , to be denied Pardon and Justification and Salvation from their deserved damnation , which were all offered to them in the Gospel , and which Believers do receive : much less should any say , that the additional torments of such , and the loss of the greater promised glory are no punishments . Yea even in this life the non-elect receive of the punishments proper to the new Law , viz. non remission and non reconciliation , and the forsaking of God , when he casts them off , and gives them up to themselves because they would none of him , Psal . 81. 11 , 12. and leaves them desolate because when Christ would have gathered them to him in tender mercy , they would not , Mat. 23. 37 , 38. and gives them over to believe lyes because they received not the love of the Truth that they might be saved , 2 Thes . 2. 10 , 11. and takes his holy Spirit from them , because they grieved and quenched it . And all this will be out of doubt if we consider the definition of Punishment , which is a natural evil inflicted because of a Moral : or the hurt of our persons inflicted for sin . Now there is no doubt but all these forementioned are evils to us , or hurtful to mens persons ; and no doubt but they are inflicted for sin : and then as to the species ; They are inflicted for sins against the Law of Christ , by force of the obligation of the commination of that Law , and the sentence past by Christ as Redeemer and Author of that Law. Yea what if I said that strictly and directly men suffer not at all the penalty of the Law of Works ? For all are delivered from that penalty on condition they Repent and Believe , and so the obligation of that Law is suspended to all , ( though not strictly abrogated ) and transferred , and as it were sequestred into the hands of Christ to be disposed of by him , ( inflicting or not inflicting it ) as men deal with him according to his terms of Grace , so that now , the penalty is immediately and strictly the penalty of the Law of Christ , as it doth both non-liberare and peremptorily bind men over to it ; and it is properly the loss of a Life recovered by Christs blood , which is the punishment ; though remotely it be also from the obligation of the first Law , which being but suspended by Christ , and conditionally dissolved , remaineth in force upon the non-performance of the condition , as soon as the time of performance is expired . So that it is undeniable that the damned suffer the privation of the fruits of Christs death and satisfaction : yea and of his satisfaction for them in perticular . For as it is certain that there is no remission without blood , and no Justification or Salvation without Christs satisfaction ; so it is as much beyond doubt with all sober men , that Christs satisfaction for one man will not procure Pardon and Salvation for another . So that the Minor is fully clear . And for the Major proposition it is as clear . For there can be no effects without a cause : As no man can receive the effects of Christs Death , but those for whom he died ; so no man can lose or be deprived of those effects , but those for whom he died ; for the cause is presupposed . A Negation is no Punishment . It is not a punishment to a Stone that it is not a Man , that it is mute , liveless , &c. nor to a Beast , not to be saved , nor to an Angel not to be Redeemed , nor to the Devils , not to be partakers of Christ , and of Pardon and Salvation by him . Now its true , the Pardon of the Damned , and their Salvation was not actually effected , but the meritorious cause was full and perfect in Christs satisfaction ( and moral causes go long before the effects sometimes , and may do all their part , and yet the effect not follow through the defect of some other , ) and the effects were conditionally given or produced by the New Covenant , and thereby become not only possible and probable , but certain if the condition were performed : So that here is a proper privation , and not a bare Negation . Nor is it the meer matter of such effects that men are deprived of , but formally as they were effects conditionally granted , and were to have been effects actually of the death of Christ . They should have been such effects , if they had done their part to procure them by performing the condition as Christ did in the Cause ; for he required not them to effect it as concauses , but only suspended the effects of his own full sufficient ( but Moral ) cause , on their condition , which all Lawyers , and all that know what a Moral Cause is , or what a proper condition is , know to be most usual . Now if you suppose that Christ died not , and satisfied not for these men , then the loss of Pardon , Adoption , Membership of Christ , final Absolution , Salvation , besides all the greater Glory , and all the Spirits Graces and Workings in this life , cannot possibly be punishments to them , for they cannot be Privations . For there was never any cause to procure them , and therefore they were never possible , much less due : and Mans Faith was not required by God to be the meritorious cause , or to satisfie Gods Justice , nor yet to procure Christ or any other to satisfie it , nor yet to make that satisfaction to be now for us , which was made for others and not for us : to none of these ends was Faith required , but only to be the condition of our enjoying Christ , and the fruits of his satisfaction ; on performance whereof the Moral Cause which was long before in full being , should produce its effect , or else not ( as to us ) so that satisfaction as the Cause is necessarily supposed to Faith as the condition , seeing the office of the condition is , that on it the effect of the cause be suspended , till that condition be performed : And therefore there can be no condition where there is not first the Moral Cause : I mean there can neither be condition constituted by Law , Testament , Deed of Gift , or Covenant , nor yet condition performed , for it cannot have the form of a condition . Or if that be disputable as to any other case , I am sure it is not in the case in hand ; No man will say that the non-remission , non-salvation of the Devils by the Blood of Christ , is a Punishment to them . Object . That is because it was never offered or conditionally given them by Covenant , as it was to the Unbelievers . Answ . Nor could it have been given so to Unbelievers , if Christ had not died for them . Could God give them Christ as a Satisfier and Redeemer , who never had satisfied for them or redeemed ? Or could he make over to them effects which had no Cause , viz. the effects of his dying for them , when he did not dye for them ? Would the New Covenant serve to pardon men without Christs Sacrifice and Satisfaction ? Nay is it not beyond all doubt that this which I call the New Covenant or Testament , He that believeth shall be saved , &c. is the Redeemers Law and Testament , and presupposeth his Death and Satisfaction , in esse Morali at least : It is the New Testament in his Blood , he first buyeth men to be his own by satisfaction , and then dealeth with them as his own by Promise and Legislation : Only the Promise of God to give Christ for a Redeemer to the World , and his Prophesies of him therein , are in order of nature before the Moral being of Christs death , but so is not the Law of Grace . I know nothing that hath any great shew of Reason that can be said against this Argument , which so clearly evinceth the truth of Universal Redemption , and for vain objections , I will not trouble my self and the Reader with them . Arg. 30. A Comparatione doctrinae universalem satisfactionem affirmantis cum doctrin● eandem negante . If they who assert Universal Redemption ( quoad satisfactionem & pretium ) have all these forementioned Arguments from Scripture for their cause , and a multitude of express Texts , and no one ill consequence following their doctrine , nor one sound Reason , nor one text of Scripture against them ; And if the deniers of Universal Satisfaction have all the contrary disadvantages ; then they that affirm Universal Satisfaction are in the right , and they that deny it do err . But the antecedent is true , Ergo. &c. Here I will 1. Look over these Arguments again , and from thence shew you the face of the consequents of the denial of Universal Satisfaction . 2. I will lay you down together the express Texts that are for Universal Satisfaction . 3. And also the Texts that are brought against it . 4. And then the particular search of those texts on both sides , and the answer to all the Arguments that are usually brought against Universal Satisfaction , I intend shall follow afterward in their own places more fully . The Doctrine which denyeth Universal Satisfaction hath all these inconveniences , and absurd consequents , following , therefore it is not of God , nor true . 1. It either denieth the Universal Promise or Conditional Gift of Pardon and Life to all men if they will believe , and then it overturneth the substance of Christs Law and Gospel promise : or else it maketh God to give conditionally to all men a Pardon and Salvation which Christ never purchased , and without his dying for men . 2. It maketh God either not to offer the effects of Christs satisfaction ( Pardon and Life ) to all , but only to the Elect : or else to offer that which is not , and which he cannot give . 3. It denieth the direct object of Faith , and of Gods offer , that is Christum qui satisfecit , [ a Christ that hath satisfied . ] 4. It either denieth the Non-Elects deliverance from that flat necessity of perishing , which came on man for sinning against the first Law , by its remediless unsuspended obligation , ( and so neither , Christ , Gospel or Mercy , had ever any nature of a remedy to them , nor any more done toward their deliverance then towards the deliverance of the Devils : ) Or else it maketh this deliverance and remedy to be without satisfaction by Christ for them . 5. It either denieth that God commandeth all to believe ( but only the Elect : Or else maketh God to assign them a deceiving Object for their Faith , commanding them to believe in that which never was , and to trust that which would deceive them if they did trust it . 6. It maketh God , either to have appointed and commanded the Non-Elect to use no means at all for their Recovery and Salvation , or else to have appointed them means which are all utterly useless and insufficient for want of a prerequisite cause without them , yea which imply a contradiction . 7. It maketh the True and Righteous God to make promises of Pardon and Salvation to all men on condition of believing , which he neither would nor could perform ( for want of such satisfaction to his Justice ) if they did believe . 8. It denieth the true sufficiency of Christs Death , for the pardoning and saving of all men , if they did believe . 9. It makes the cause of mens Damnation to be principally for want of an expiatory Sacrifice and of a Saviour , and not of believing . 10. It maketh Christ to have suffered much in vain , enduring as much for the sins of the Elect only , as if the sins of all men had layen on him . 11. Or else it dangerously extenuateth and denieth the sufferings of Christ , as if he did not suffer as much as was due for the sins of all and it extenuateth his love , as if he took on him only the sins of the Elect. 12. It either denieth that any but the Elect should love Christ or be thankful to him as their Redeemer ( yea or any Elect that have not the knowledg of their Election ) and so should not repent of the want of this love and thankfulness , or else that they should love him and be thankful for that which never was true , and never was done for them or given them . 13. It maketh God to have inflicted more on Christ then was due , even as much for the Sins of the Elect only , as was due for the Sins of all the World. 14. It leaveth all the World , Elect as well as others , without any ground and object for their first justifying Faith , and in an utter uncertainty whether they may believe to justification or not . 15. It maketh the knowledg that we have justifying Faith to go before the having of that Faith. 16. It denieth the most necessary humbling aggravation of Mens Sins , so that neither the Minister can tell wicked Men that they have sinned against him that bought them , nor can any wicked Man so accuse himself , no nor any Man that doth not know himself to be Elect : They cannot say , my Sins put Christ to Death , and were the Cause of his sufferings : Nay a Minister cannot tell any Man in the World certainly , ] thy Sins put Christ to death ] because he is not certain who is Elect or sincere in the Faith. 17. It subverteth Christs new Dominion and Government of the World , and his general legislation , and Judgment according to his Law , which is now founded in his Title of Redemption , as the first Dominion and Government was on the Title of Creation . 18. It maketh all the benefits that the Non-Elect receive , whether Spiritual or corporal , and so even the relaxation of the curse of the Law ( without which relaxation no Man could have such mercies ) to befall Men without the satisfaction of Christ , and so either make satisfaction , as to all those mercies , needless , or else must find another Satisfier . 19. It maketh the Law of Grace to contain far harder terms then the Law of Works did in its utmost rigor . 20. It maketh the Law of Moses either to bind all the Non-Elect still to all Ceremonies and bondage-ordinances ( and so sets up judaism ) or else to be abrogated and taken down , and Men delivered from it , without Christs suffering for them . 21. It destroys almost the whole work of the Ministry , disabling Ministers either to humble Men by the chiefest aggravations of their Sins , and to convince them of ingratitude and unkind dealing with Christ , or to shew them any hopes to draw them to repentance , or any love and mercy tending to Salvation , to melt and win them to the Love of Christ ; or any sufficient object for their Faith and affiance , or any means to be used for pardon or Salvation , or any promise to encourage them to come in , or any threatening to deter them . 22. It makes God and the Redeemer to have done no more for the remedying of the misery of most of faln mankind , then for the Devils , nor to have put them into any more possibility of pardon or Salvation . 23. Nay it makes God to have dealt far hardlier with most Men then with the Devils ; making them a Law which requireth their believing in one that never died for them , and taking him for their Redeemer that never redeemed them , and that on the meer foresight that they would not believe it , or decree that they should not ; and so to create by that Law a necessity of their far sorer punishment , without procuring them any possibility of avoiding it . 24. It makes the Gospel of its own Nature to be the greatest Plague and Judgment to most of Men that receive it , that ever God sendeth to Men on Earth , by binding them over to a greater punishment , and aggravating their Sin , without giving them any possibility of remedy . 25. It maketh the case of all the World except the Elect as deplorate , remediless and hopeless , as the Case of the damned , and so denieth them to have any day of Grace , Visitation or Salvation , or any price for happiness put into their Hands . 26. It maketh Christ to condemn Men to Hell Fire for not receiving him for their Redeemer that never redeemed them , and for not resting on him for Salvation by his Blood , which was never shed for them , and for not repenting unto life , when they had no hope of mercy , and Faith , and repentance could not have saved them . 27. It putteth sufficient excuses into the Mouths of the condemned . 28. It maketh the torments of conscience in Hell to be none at all , and teacheth the damned to put away all their sorrows and self accusations . 29. It denieth all the privative part of those torments which Men are obliged to suffer by the obligation of Christs Law , and so maketh Hell either no Hell at all , or next to none . 30. And I shall anon shew how it leads to Infidelity and other Sins , And after this , what Face of Religion is left , unsubverted ? Not that I charge those that deny Universal satisfaction with holding all these abominations , but their Doctrin of introducing them by necessary consequence : It is the opinion and not the Men that I accuse . 2. Next let me give you some express Texts of Scripture , which I shall anon run over more fully and vindicate , and see which opinion is the truth of God , Joh. 3. 16. God so loved the World , that he gave his only begotten Son , that whosoever believeth in him , should not perish , but have everlasting Life , 2 Pet. 2. 1 , 20 , 21. But there were false Prophets also among the People , even as there shall be false teachers among you , who privily shall bring in damnable Heresies even denying the Lord that bought them , and bring upon themselves swift destruction , 20. 21. And as Jude hath it . 4. There are certain Men crept in unawares , who were before of old ordained to this condemnation , ungodly Men , turning the Grace of our God into lasciviousness , and denying the only Lord God , and our Lord Jesus Christ , 1 Tim. 2. 5. 6. For there is one God , and one mediator between God and Men , the Man Christ Jesus , who gave himself a Ransom for all , to be testified in due time . 1 Job . 2. 2. He is the Propitiation for our Sins , and not for ours only , but also for the Sins of the whole World , Rom. 5. 18. Therefore as by the offence of one , judgment came upon all Men to condemnation , Even so by the righteousness of one , the free gift came upon all Men to justification of Life , Heb. 2. 9. That he by the Grace of God should tast Death for every Man , Tit. 2. 11. For the Grace of God that bringeth Salvation , hath appeared to all Men , 1 Tim. 2. 3 , 4. Who will have all Men to be saved , and to come to the knowledg of the truth , Joh. 3. 17. 18. God sent not his Son into the World to condemn the World , but that the World through him might be saved . He that believeth on him is not condemned , But he that believeth not , is condemned already , because he hath not believed in the name of the only begotten Son of God. And this is the Condemnation , that light is come into the World , and Men loved darkness rather then light , because their deeds were evil . 2 Cor. 5. 14 , 15. For the love of Christ constraineth us , because we thus judg , that if one died for all , then were all dead : And that he died for all , that they which live should not henceforth live unto themselves , but unto him which died for them , and rose again . 1 lim . 4. 10. We trust in the living God , who is the Saviour of all Men , specially of those that believe . Mat. 22. 2 , 3 , 4. The Kingdom of Heaven is like unto a certain King , which made a Marriage for his Son. And sent forth his Servants to call them that were hidden to the Wedding , and they would not come . And he sent forth other Servants , saying tell them , that are bidden , behold , I have prepared my dinner , my Oxen and Fatlings are killed , and all things are ready : Come unto the Marriage . And vers . 8. Then said he to his Servants , The Wedding is ready , but they which were bidden were not worthy . Add vers . 12. 13. So 2 Cor , 5. 18 , 19 , 20 , 21. And all things are of God who hath reconciled us to himself by Jesus Christ , and hath given to us the Ministry of Reconciliation , to wit , that God was in Christ , reconciling the World unto himself , not imputing their trespasses unto them , and hath committed unto us the word of Reconciliation . Now then we are Embassadors for Christ , as though God did heseech you by us , We pray you in Christs stead , be reconciled to God. For God made him sin for us , who knew no sin , that we might be made the righteousness of God in him . Joh. 4. 42. This is indeed the Christ the Saviour of the World. 1 Joh. 4 14. 15. And we have seen and do testify that God sent his Son to be the Saviour of the World : Whosoever shall confess that Jesus is the Son of God , God dwelleth in him and he in God , 1 Joh. 5. 9. 10 , 11. For this is the Witness which he hath testified of his Son. He that believeth on the Son of God hath the Witness in himself . He that believeth not God , hath made him a Lyar because he believeth not the Record that God gave of his Son. And this is the Record , that God hath given us Eternal Life , and this Life is in his Son : He that hath the Son , hath Life , and he that hath not the Son hath not Life . Heb. 6. 4 , 5. 6. For it is impossible for those who were once enlightened , and have tasted of the Heavenly Gift , and were made partakers of the Holy Ghost , and have tasted the good word of God , and the powers of the World to come , if they shall fall away , to renew them again to Repentance , seeing they crucifie to themselves the Son of God afresh , and put him to open shame . Heb. 10. 26 , 27. 28 , 29. For if we sin willfully after that we have received the knowledg of the Truth , there remaineth no more Sacrifice for sins , But a certain fearful looking for of judgment and fiery indignation , which shall devour the Adversaries . He that despised Moses Law , died without mercy , under two or three Witnesses : Of how much sorer punishment , suppose ye , shall he be thought worthy , who hath trodden under foot the Son of God , and hath counted the Blood of the Govenant wherewith he was sanctified , an unholy thing , and hath done despight unto the Spirit of Grace , Heb. 4. 1. 2. Let us therefore take heed lest a promise being left us of entering into his rest any of you should seem to come short of it . For unto us was the Gospel preached as well as unto them : But the Gospel preached did not profit them , not being mixed with Faith in them that heard it . Heb. 2. 3. How shall we escape if we neglect so great Salvation , &c. Joh. 12. 47 , 48. And if any ▪ man hear my words and believe not , I judg him not : For I came not to judg the World , but to save the World. He that rejecteth me and receiveth not my words he hath one that judgeth him : The word that I have spoken the same shall judg him at the last day . Luke 13. 39. How oft would I have gathered thy Children together as a Hen gathereth her Brood under her Wings , and ye would not . Behold your House is left unto you desolate , &c. Mar. 16. 15. Go ye into all the World and Preach the Gospel to every creature : He that believeth and is baptised shall be saved but he that believeth not , shall be damned . Act. 13. 38. 39 , 40 , 41. Be it known to you therefore Men and Brethren , that through this Man is preached unto you the forgiveness of Sins : And by him all that believe are justified from all things , from which ye could not be justified by the Law of Moses . Beware therefore least that come , &c. Behold ye despisers and wonder , &c. Verse . 46. Seeing ye have put it from you , and judged your selves unworthy of Everlasting Life , &c. Mar. 18. 27 , 32 , 34 , 35. Then the Lord of that Servant was moved with compassion , and loosed him and forgave him the debt , &c. Then his Lord , after that he had called him said unto him , O thou wicked Servant , I forgave thee all that debt , because thou desiredst me , shouldst not thou also have had compassion on thy fellow Servant even as I had pitty on thee ; And his Lord was wroth and delivered him to the tormentors , till he should pay all that was due unto him . So likewise shall my Heavenly Father do also unto you if ye from your Hearts forgive not every one his Brother their Trespasses . Joh. 6. 51. I am the living Bread which came down from Heaven : If any Man eat of this Bread he shall live for ever : And the Bread that I will give is my Flesh which I will give for the Life of the World. So verse 33. 34 , 35. Joh. 1. 29. Behold the Lamb of God that taketh away the Sin of the World 1 Cor. 15. 21 , 22. For as by Man came Death , by Man came also the Resurrection of the Dead . For as in Adam all die , even so in Christ shall all be made alive . Rom. 14. 15. Destroy not him with thy meat , for whom Christ died , 1 Cor. 8. 11. And through thy knowledg shall thy weak Brother perish , for whom Christ died ? Heb. 9. 15. 16. And for this cause he is the Mediator of the new Testament , that by means of Death , for the Redemption of the transgressions under the first Testament , they which are called might receive the promise of Eternal inheritance . For where a Testament is , there must also of necessity be the Death of the Testator . Col. 1. 20. And having made peace through the Blood of his Cross by him to reconcile all things unto himself by him , whether they be things in Earth or things in Heaven . Col. 2. 14. Blotting out the handwriting of ordinances that was against us , which was contrary to us , and took it out of the way , nailing it to his Cross , Act. 3. last unto you first , God having raised up his Son Jesus , sent him to bless you , in turning away every one of you from his iniquities . Hos . 7. 13. Though I have redeemed them , yet they have spoken lies against me . Destruction to them , &c. Isa . 53. 6. He laid on him the iniquity of us all , Rom. 14. 9. For to this end Christ both died , rose and revived that he might be Lord both of the Dead and of the living . Isa . 45. 21 , 22. There is no God else beside me , a just God and a Saviour , there is none beside me , look unto me and be ye saved all the ends of the Earth , Joh. 1. 7. The same came for a Witness to bear Witness of the Light , that all Men through him might believe , See 1 Cor. 10. 1. 2. to the 13th . John 3. 17. And as Moses lifted up the Serpent in the Wilderness , even so must the Son of Man be lifted up , that whosoever believeth in him should not perish , but have Eternal Life , Rev. 22. 17. Whosoever will , let him take the water of Life freely , Col. 2. 28 , whom we Preach , warning every man , and teaching every man in all wisdom , that we may present every man perfect in Christ Jesus , John 5. 22 , 23 , 26 , 27 , 28. For the Father judgeth no man , but hath committed all judgment to the Son , that all men should honour the Son , even as they honour the Father , &c. For as the Father hath Life in himself , so hath he given to the Son to have Life in himself , and hath given him Authority to execute judgment also , because he is the Son of Man. Marvel not at this , for the hour is coming in which all that are in the Graves shall hear his voice , and shall come forth , they that have done good to the Resurrection of Life , and they that have done evil to the Resurrection of Damnation , Acts 3. 22 , 23. A Prophet shall the Lord your God raise up unto you of your Brethren like unto me , him shall ye hear in all things whatsoever he shall say unto you , and it shall come to pass that every Soul that will not hear that Prophet shall be destroyed from among the People , Luke 20. 13 , 14 , 15 , 16 , 17 , 18. Then said the Lord of the Vineyard what shall I do ? I will send my beloved Son , it may be they will reverence him when they see him , &c. The Stone which the Builders rejected is become the head of the Corner , whosoever shall fall upon that stone shall be broken , but on whomsoever it shall fall it will grind him to Powder 1 Cor. 6. 20. And ye are not your own , ye are bought with a Price , therefore glorifie God in your Body and in your Spirit , which are Gods , Deut. 32. 4 , 5 , 6. They have corrupted themselves , their spot is not the spot of his Children , they are a perverse and crooked Generation , do you thus requite the Lord , O foolish People and unwise ? is not he thy Father that hath bought thee ? hath he not made thee and established thee ? ver . 15. Then he forsook God that made him , and lightly esteemed the Rock of his Salvation , see Psal . 78. throughout , ver . 35 , 36. They remembred that God was their Rock and the high God their Redeemer , nevertheless they flattered him with their mouth , and lyed unto him with their tongues , for their heart was not right with him , neither were they stedfast in his Covenant , but he being full of compassion forgave their iniquity , &c. Isa . 63. 8 , 9 , 10 , He said , surely they are my People , Children that will not lye ; so he was their Saviour , in all their afflictions , he was aff●icted , and the Angel of his presence saved them in his love and in his pity he redeemed them , and he bare them and carried them all the days of old , but they rebelled and vexed his Holy Spirit , wherefore he was turned to be their Enemy , and fought against them , see Rom. 10. 6. to the 14th . Acts 13. 23. 26. 32. Of this Mans Seed God according to his promise hath raised unto Israel a Saviour Jesus . Men and Brethren , Children of the stock of Abraham , and who ever among you feareth God , to you is the word of this Salvation sent , and we declare unto you glad tidings , &c. see ver . 38 , 39 , 40 , 46. before cited : And compare this with Luke 1. 67 , 68 , 69 , &c. Blessed be the Lord God of Israel , for he hath visited and redeemed his People , and hath raised up an horn of Salvation for us in the Honse of his Servant David , &c. Mat. 25. throughout . Mat. 28. 19 , 20. All Power is given to me in Heaven and Earth , go ye therefore and Preach , &c. Acts 10. 36. 43. And this contains power to forgive Sins , Mat. 9. 6. So that you see what the Scripture saith to this point . 3. And then there is neither one Text of Scripture , nor one solid Reason against it , nor any ill consequence at all that followeth on it . 1. There is not one Text of Scripture that saith Christ died not for all , or Christ dyed only for his Chosen , or any thing equivalent . The Texts commonly alledged , are , John 17. 9. I pray for them , I pray not for the World , 19. and for their sakes I sanctifie my self , Joh. 10 , 11 , The good Shepherd giveth his Life for his Sheep , Rom. 8. 32. He that spared not his Son , but gave him up for us all , how shall he not with him also freely give us all things , 1 Cor. 5. 18. God was in Christ reconciling the World unto himself , not imputing to them their Trespasses , Rom. 5. 8 , 9 , 10. For if when we were Enemies we were reconciled to God by the death of his Son , much more being reconciled we shall be saved by his life , John 11. 51 , 52. That Jesus should dye for that Nation , and not for that Nation only , but that also he should gather together in one the Children of God that were scattered abroad , Mat. 1. 21. for he shall save his People from their Sins , Joh. 15. 13. Greater Love hath no man than this , that a man to lay down his life for his friends , 1 John 3. 16. Hereby perceive we the love of God , because he laid down his life for us , Rom. 8. 34. who is he that condemneth ? It is Christ that dyed , yea rather , &c. 1 Pet. 3. 18. Christ hath once suffered for Sin , the just for the ●njust , that he might bring us to God , 1 Pet. 1. 18 , 19. knowing that you are not redeemed with corruptible things , as Silver and Gold from your vain conversation , received by Tradition from your Fathers , but with the precious blood of Jesus Christ , 1 Pet. 2. 29. He bore our sins on the Tree , that me being dead to sin should live to Righteousness , Tit. 2. 14. That he might redeem us from all iniquity , and purifie to himself a peculiar People zealous of good works , Eph. 5. 25 , 26. Even as Christ loved the Church , and gave himself for it that he might present it to himself a glorious Church not having spot or wrinkle , &c. Isa . 53. 11. By his knowledge shall my righteous Servant justifie many , for he shall bear their iniquities , John 17. 2. Thou hast given him power over all flesh , that he should give Eternal Life to as many as thou hast given him , Mat. 7. 23. Depart from me , I never knew you , &c. Heb. 9. 28. Christ was once offered to bear the Sins of many , &c. Heb. 10. 14. For by one offering he hath perfected for ever them that are sanctified , Psal . 16 9. Their drink offerings of blood will I not offer , nor take up their name into my lips , Gen. 3. 15. The Seed of the Woman shall break the Serpents head , and his seed bruise her heel , Mat. 11. 25. I thank thee O Father , Lord of Heaven and Earth , because tho● hast hid these things from the Wise and Prudent , and hast revealed them to Babes , Eph. 1. 7. In whom we have Redemption through his blood the forgiveness of sins , 2 Cor. 5. 21. For he made him to be sin for us who knew no sin , that we might be made the righteousness of God in him . These are all the Texts that at present I can remember , or find used by those that write against Universal Redemption , which have any considerable shew of a proof . of all which there is not one that excludeth the Non-Elect ▪ nor any in the World from being the Persons for whom Christ dyed , as we shall see when we come to review them more particularly . Nor is there any ill consequence following the Doctrine of Universal Satisfaction , but all that terrifies men from it , is seeming ill Consequences for want of right understanding it : most men think ( who go that way ) that Universal Redemption is inconsistent with absolute Election , and with special differencing Grace , and with Christs special intention of calling and saving his Chosen , whereas indeed it is so far from being inconsistent , that it is necessarily concomitant and supposed , and they may as well think that Universal Creation is inconsistent with Election and special grace . Indeed God hath in admirable wisdom laid Universal Grace as a ground work , and built special grace ( as to the executive part ) thereupon , and to deny the Universal Common grace , is to destroy the ground-work of special grace . If this were well understood , there would few sober Divines be against Universal Redemption , and therefore I still say , that it is a clear explication that must do more here ( and is more needful ) than argumentation . Yet because some do so importunately call for Arguments I have given these Thirty ( and might add many more ) and shall now proceed to those that are drawn from particular Texts of Scriptures having first laid down one or two more general considerations from the Scripture Language in this particular . That Election and Redemption are not of the same extent , and not all Elected that are Redeemed , but Redemption is Universal , and Election special may be strongly evinced by comparing together the language of the Scripture , concerning one and the other ▪ how differently it speaks . 1. We find God charging Men to give all diligence to make sure their Calling and Election , 2 Pet. 1. 10. But not one word in all the Scripture to command or perswade Men to make sure that they are redeemed ( unless we meant it not of the price , but the fruits : ) Paul saith to his Converts , 2 Cor. 13. 5. Examine your selves whether you be in the Faith , know ye not your own selves that Jesus Christ is in you except ye be Reprobates ? But he never bid any man , examine thy self whether thou be redeemed , or whether Christ dyed for thee ? or whether thou be one of those for whom Christ dyed ? we have marks given in Scripture to know by , whether we are the Children of God or no ? whether sanctified , justified , pardoned , or no , but never a mark laid down in Scripture to know by , whether we are of those that Christ dyed for ; no more than there is to know whether we are of those that God Created . And would not the perfect holy word of God have given marks of this , or bid men make sure of this , and try it if it were needful , and were not unquestionable because universal . 2. We find the Saints ( as David ) complaining of God's hiding his face , and seeming their Enemy , and writing bitter things against them , and groaning under that burthen of Sin , and crying for Pardon , and saying God had forsaken and forgotten them , &c. But we never find any Man good or bad ( that believed Gods word to be true ) to doubt whether Christ dyed for him , or whether he were Redeemed , or complaining of his danger for want of a Redeemer , or Expiatory Sacrifice . 3. We find God ordinarily saying of Christ Jesus , that he is the Saviour of the World , and came not to condemn the World , but to save the World , and took away the sins of the World , and is a propitiation for the fins of the whole World , and dyed for all , tasted death for every man , and was a ransom for all , &c. But we have no one word in Scripture that saith he predestinated all to Salvation , or decreed to save the whole World : Nay , the very term of Election contradicteth Universality , for it is no chusing if it be all , and if some be not left . 4. We find Wicked Men condemned , and their sin aggravated for denying the Lord that bought them , 2 Pet. 2. 1. But never for denying the Lord that Elected them . 5. We find Christians by the Apostles warned that they destroy not their weak Brethren for whom Christ dyed ; and saying , through thy knowledge shall he perish , &c. But he nevea saith , destroy not him ( or by thy knowledge shall he perish ) whom God hath Elected : but contrarily , Christ saith , if it were possible they would deceive the very Elect. 6. We find them that fall away described to be such as were sanctified by the blood of the Covenant , but never to be such as were Elected to Salvation . And their Sin is aggravated , as being a treading under foot the Son of God , and putting him to open shame , but not as treading under foot Gods Election . And their misery is in this , that there is no more Sacrifice for Sin , but a fearful looking for of Judgment , and Fire , &c. But not that there is no more Election . 7. Men are warned to see that they refuse not Christ that speaketh and threatned that they shall not escape if they neglect so great Salvation , and they shall speed worse at Judgment than Sodom and Gomorrhah : But none are so threatned for sinning against Election , nor are they warned to take heed of rejecting it ; nor is it said , how shall we escape if we neglect so great a mercy as Election . Also men that unworthily receive the Sacrament are said to eat and drink damnation to themselves , and to be guilty of the Body and Blood of the Lord : But no Man that is not Elect , is said either to be the cause of his own Non Election , or to be guilty of abusing or rejecting his Election . 8. Also I find men warned on pain of Damnation to receive Christ as their Redeemer , Be they never so wicked , it is our office to perswade them to this ; and therefore to preach the Gospel to every Creature . But we are not to command men to take God for their Elector ; I may not go to all the ignorant prophane men men in the Countrey and charge them to take God for their Elector . 9. We must command all men to love Christ as their Redeemer , and be thankful to him , and in thankfulness to obey him ; and we may say to them , You are not your own , you are bought with a price , therefore glorifie God with your Bodies and Spirits for they are his . But we cannot perswade all men to love God as their Elector or to be thankful to him for Election ; or to obey God because he hath chosen them . 10. We find Scripture telling us , how hardly flesh and blood will digest the Doctrine of predestination , and how they will quarrel at Gods chosing one and not another , and how God stops their mouths with an answer drawn from his absolute Lordship and Propriety over them , as the Potter over the clay , he may make them vessels of honour or dishonour , and do with his own as he list . But we never find any murmurrings of Flesh and Blood that Christ should die for one man and not for another : Nor do we find God ever acknowledging any such thing much less giving them a reason from his Absolute Dominion . 11. Besides we find God useth to give the reason why men be not saved by Christ , from their own wilfulness and rebellious rejecting him . This is the cause given why his blood is not applyed to them . But when it comes matter of Election or Non-Election , the Answer is , Oh Man ! Who art thou that disputest against God ? So that all these things laid together and considered , it seems to me clear , that Redemption is a Universal Cause , as Creation is , and not a thing proper to the Elect only , as Gods Election is ; and that on this Universal Ground of Redemption , Christ is entitled the Redeemer of the World , and hath founded his jus Dominii & imperii , his right of Propriety and Government over all ( even those That will not that he should Reign over them , ) as God was called the Creator of the World because he Created them , and on that ground did found his first Title of Dominion and Empire over all the World. And that Redemption hath no more an infallible connexion to the Salvation of all the Redeemed as subsequent , than Creation hath with the Salvation of all the Created : But both Creation and Redemption as they are the means between Election and its End , have an infallible connexion with the consequent of the Salvation of the Elect. 2. It is a rule of great use , and approved generally by Divines , that when texts seem contradictory one to another , or several interpretations and opinions are contradictory indeed , that we must ever reduce uncertainties to certainties , and not contrarily certainties to uncertainties : and we must interpret obscure texts by reducing them to the plain ones , and not the plain ones by reducing them to the obscure . This rule Dr. Sanderson presseth well : And Augustine said excellently , [ Shall we deny that which is plain because we cannot comprehend that which is hid and secret ? Shall we say that is not so which we see to be so , because we cannot find why it is so ? Aug. l. de bono persever . c. 14 ] O that this rule were better observed ! When God telleth us as plain as can be spoken , that Christ died for and tasted death for every man , men will deny it , and to that end subvert the plain sense of the words , meerly because they cannot see how this can stand with Christs damning men , and with his special Love to his chosen . It is not hard to see the fair and harmonious consistency : But what if you cannot see how two plain Truths of the Gospel should agree ? Will you therefore deny one of them when both are plain ? Is not that in high pride to prefer your own understandings before the wisdom of the Spirit of God , who indicted the Scriptures ? Should not a humble man rather say , doubtless both are true though I cannot reconcile them . So others will deny these plain truths , because they think that [ All that Christ died for are certainly Justified and Saved : For whomsoever he died and satisfied Justice for , them he procured Faith to Believe in him : God cannot justly punish those whom Christ hath satisfied for , &c. ] But doth the Scripture speak all these or any of these opinions of theirs , as plainly as it saith that Christ died for all and every man ? Doth it say , as plainly any where that he died not for all ? Doth it any where except any one man , and say Christ died not for him ? Doth it say any where that he died only for his Sheep , or his Elect , and exclude the Non-Elect ? There is no such word in all the Bible ; Should not then the certain truths and the plain texts be the Standard to the uncertain points , and obscure texts . Also Divines generally make it a rule for the Interpretation of Scripture , that we must not leave the most obvious plain sense of the words , without necessity , and clear compelling evidence ; Now then let them be viewed by any unprejudiced man , and let him tell us what is the plain and obvious sense of these foresaid words ? And for my part I see no necessity of going from that plain sense . Some here will tell me , then we must say Christ is a Door , a Way , a Vine , and the Bread is his Body , &c. But this is nothing to what I am speaking of : For I did never say that we must take the literal sense in opposition to the figurative , but only the plain obvious sense in opposition to a wyer-drawn extorted sense . Some figurative speeches are so usual , or plain and well known , that he that should interpret them literally would be derided by any Plowman : And every ignorant man useth figurative speeches in his common talk , and use makes the true sence as plain and obvious as if they were not figurative . You can scarce hear three sentences from any Countryman , but will convince you of this . If any man of common reason had heard Christ say ; [ I am the way to the Father ] would he have thought his plain obvious sense to be [ I am an Earthly or other Material way to be trodden on by the Feet of them to come to God ? ] What will not the lust of contradicting persuade men to ? Now I would know of any man , would you believe that Christ died for all men if the Scripture plainly speak it ? If you would , do but tell me , what words can you devise or would you wish more plain for it than are there used ; Is it not enough that Christ is called the Saviour of the World ? You 'l say , but is it of the whole World ? Yes , it saith , He is the propitiation for the sins of the whole World ? Will you say , but it is not for All men in the World ; yes it saith he died for All men , as well as for all the World. But will you say , it saith not for every man ? Yes that it doth , he tasted death for every man. But you may say , It means all the Elect , if it said so of any Non-Elect I would believe . Yes , it speaks of those that denied the Lord that bought them , and bring upon themselves swift destruction . And yet all this seems nothing to men prejudiced . 3. Furthermore , it deserves consideration , whether men can considerately go against the plain light of so many express Texts of Scripture without some reluctancy and regret of Judgment ? And then , whether using a mans Judgment to such a course , to bear down the evidence of of many express texts of Scripture , be not a matter of a dangerous nature , both symptomatically and effectually . Doth it not signifie a defect in our belief of the truth of Scripture ? Or at least of our reverend esteem of it , when we dare use it as a Leaden rule , and Nose of Wax ( as the Papists presumptuously call it . ) He that can think it will endure such bending , is in danger of thinking it may endure breaking . Hath it not too plain a tendency to infidelity and disobedience ? It is the truth of this word that must preserve us from both . And he that thinks so meanly of the Scripture , as that it will patiently endure such violence and stretching , is in great danger of being drawn to question whether it be Gods Word or no , and of venturing over its bounds in practicals , in case of temptation . For what have we to persuade us that Christ is the eternal God but plain Scripture ? And is it plainer in this than in its affirming that Christ died for All ? All tender conscionable Christians should be as fearful to adventure against the plain meaning of Scripture in the matter of Faith , as to adventure against its plain precepts and prohibitions in matter of practice . And therefore I conclude that when God saith so expresly that Christ died for All , and tasted death for every man , and is the Ranfom for all and the propitiation for the sins of the whole World , It beseems every Christian rather to explain in what sense Christ died for All men , then flatly to deny it . The first text of Scripture ordinarily used , and which I shall insist on , is Job . 3. 16. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life . Here it is plainly expressed that the giving of Christ proceeded from Gods Love to the World as the principal efficient , and that it was to this end , that whosoever of this World believe in him should be saved . One would think all were plain here , yet men have found or made almost as many knots as words . If a King had his whole Army prove false to him and turn to the Enemy ; and when they are in his power the Enemy Imprisoneth them , and maketh them Slaves , in this misery the King saith of them [ I so love my Army that I give so much money or my own Son in Ransom , that whosoever will thankfully accept my kindness , and return to his Allegiance , shall not remain in slavery but be delivered fully into my favour and their dignities ] would not ordinary men easily understand this speech ? Would so many doubts be raised , whether he mean the whole Army or part ? What is meant by [ Love ] by [ Whosoever ] &c. yet here we have such a dust raised in as plain a case , or as plain words as such Divine mysteries could well be expressed by . 1. It is doubted what is meant by [ the World. ] 2. And then what is meant by [ Loved . ] 3. And what is meant by [ Whosoever . ] The 4. What is meant by [ Believeth in him ] we need not here stand on . And for the first some say by the VVorld , is meant the Elect part of the VVorld : some say ( as Dr. Twiss and others ) it is meant of Mankind as distinct from Angels , excluding none , and not of the Elect only ; and withal that it speaks only of the sufficiency of Christ's Satisfaction ; which if it were not sufficient for All , there were no place for the General Promise , Whoever believeth shall be Saved . There is more truth and soundness in this exposition , than will stand with some other contradictory passages in the same Authors . For my part I stand to this exposition of Dr. Twiss ( as you may find him industriously explaining this text , Vindic. Grat. lib. 1. part . 2. § 7. pag. ( mihi ) 203. ) I will repeat part of his words , [ Ad locum illum ( Joh. 3. 16. ) quod attinet , negamus ex his evinci posse [ Mundum ] eo in loco significare [ Electos ] in mundo degentes . Ad cujus loci majorem elucidationem , observandum est cum decrevisset Fidem & Rescipiscentiam electis suis non modo concedere , sed & easdem modo naturae ipsorum rationali convenientissimo , nempe per Suasionem & exhortationem in ipsis operari & consequenter Evangelium sub generali invitationis formâ proponendum esset in hunc modum [ Quisquis crediderit , salvus erit : qui non , damnabitur ] hinc evincitur mittendi Mediatoris duplicem Deo habendam fuisse rationem , alteram Pretii ; alteram Efficaciae Nam & Pretium oportuit sufficiens esse redimendis omnibus ; alias enim tam generali promissioni [ quisquis crediderit salvus erit ] locus nullus fuisset : & rursus oportuit efficax esse redimendis electis : alias enim frustra fuissent constituti ad obtinendam salutem per Jesum Christum , si salutem per Christum non fuissent assecuturi . His hunc in modum constitutis , apparet fieri posse ut quaedam loca Scripturae de Christo mediatore tractent , quoad pretii ipsius sufficientiam , alia vero quoad mortis ejus efficaciam . Locum autem hunc de quo agimus existimo , significare tantum pretii ipsius sufficientiam . Ratio est quia agit , non de efficacia Spiritus sancti , in danda hominibus fide , sed de modo quo fides dari solet , nempe per predicationem Evangelii & Generalem omnium invitationem ad fidem in hanc formam [ Quisquis credit in Christum , non peribit , sed habet vitam aeternam ] Hujus autem invitationis Generalis fundamentum , est pretii a Christo soluti sufficientia . Atque hic rursus sese in gerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiaris divinae clementiae propensio in genus humanum , quod scilicet pro peccatis humani generis pretium sufficiens solutum iri voluit non autem pro peccatis Angelorum . For the better understanding of this , it must be remembred that there is a double efficacy of Christs death . 1. It s satisfying God's Justice for the Sins which Christ bore . 2. The effecting of Pardon , Justification , Sanctification , and Salvation of Sinners . It is only of this latter that solid Divines speak , when they distinguish the efficacy of Christ's death from its sufficiency : But the former ( the effecting of satisfaction ) is presupposed to the sufficiency ( as being the proper immediate end of Christ's death ) for there is a double sufficiency . First , a sufficiency material , antecedent to satisfaction ( passive as we may call it ) by which it is said to be sufficient to satisfie God for all Men. Secondly , A sufficiency of this price and satisfaction so made for the pardoning and saving of all that will believe . It is the latter sufficiency which is to be distinguish'd from the latter efficiency , and that implies some efficiency as necessary to that sufficiency , viz. The efficiency of satisfaction . And the Doctor can be understood no otherwise here than according to this interpretation . 1. Because he makes it the necessary ground of the general promise , without which it could have no place . Now leave out the efficiency of satisfaction to Justice from Christ's death , and it is no more a ground for an Universal promise , than if he had not paid a satisfaction materially sufficient at all : For it is not sufficient to pardon all men , if they did believe , except Justice be first satisfied for them . 2. He expresly makes it to be sufficientia pretii , and not ut sit pretium , ( though I know elsewhere he contradicts that . ) 3. He makes it the interpretation of those Scriptures that speak of Christs dying for all , which cannot be if he satisfy'd not for all . 4. He makes a general promise and invitation to be grounded on it : But surely Christ is not with his Salvation given so much as conditionally to any but whom by satisfying for them he hath purchased that mercy to . 5. Yea he expresly in his Reason shews , that by the efficacy of Christs death , he means that which consisteth in the Spirits efficacy in working Faith. Others say , that by [ the World ] is meant only the Elect , but not as Elect , but as they are Gentiles who are called the World in contradistinction to the Jews . This cannot be true , for First , Then no Elect Jews should be included , but it should run thus , God so loved the Gentiles , that he gave his only Son , &c. ] whereas Christ was sent to Jews as well as Gentiles , and that first in some respects . Secondly , This way crosseth themselves also , for the Gentiles consist of Elect and non-Elect , and therefore according to their Doctrine it should only run thus [ God so loved part of the World ] if the Gentiles be the World , or else they must say , that by [ the World ] is meant the Elect part of the Gentiles . But I shall prove further that this is false , by proving that it includeth the Non-Elect also . By [ the World ] it is evident is not meant the containing World , the Air , Earth , &c. Nor Angels , or unknown Superiour Creatures , nor yet brute Beasts , but the Men living on Earth . It is granted that the usual obvious sense of words is not to be denied without evident cause , and when there is cause of denying that sense , we must go but to the next obvious and usual sense , and not to a remote unusual improbable one . Now it is known that the word [ World ] used for Men , doth most directly and obviously signifie Mankind in general , without excluding any . Next to that it signifieth the greater part or common sort of the World. Next that it signifieth the generality or greater part of some Country where the speaker then is ; not to speak of more remote significations . If therefore we be forced to forsake the first signification , it must be proved that we are also forced from the second before we must take the third , and both second and third must be disproved , before we can take the World for the Elect only . 2. The effects of that love , and giving of Christ here mentioned , are undoubtedly such as are given to all , and not only to the Elect ( as to the Tenor of the Law or Deed of Gift , they are given to all Mankind , and as to the promulgation , they are given to all those that hear the Gospel . ) Therefore the World here mentioned is all , and not only the Elect. I think none will deny the Consequence , and for the Antecedent , it is evident through all the Scripture as well as this Text. The effect of the giving of Christ here expressed , is the conditional gift of Salvation : But the conditional gift of Salvation is to all , and not only to the Elect , Ergo , &c. [ That whosoever believeth in him should not perish ] is a plain giving of Salvation on condition of believing ; it being usual in Scripture and common speech , to make [ whosoever will ] and [ if you will ] equally conditionally . Whosoever will , let him take the water of Life freely , is equivalent to this [ it shall be yours if you will take it . ] If you beat up the Drum for Souldiers , you proclaim [ whosoever will come to such a place and list himself under such a Commander , shall have Entertainment and Pay , ] here [ whosoever will come and list himself , ] is equivalent to [ if any or all of you will come and list your selves ] So that where they put the question , whether the word [ whosoever ] be distributive ? I answer , no , not directly , it is but the universal extension of the Conditional Promise , with an expression of the conditionality ; but consequently it is distributive , though Antecedently and directly it be not . As in the former Comparison , when you say [ whosoever will list himself , &c ] the word [ whosoever ] is not directly distributive , for you offer all that hear you that priviledge , and all may accept it if they will , and then there would be no distribution : But because all will not , and this is foreknown , therefore consequently it is distributive . So here ; and that it is distributive is from the will of Man , and the event , and other exteriour differencing Causes ; but not properly from the promise or deed of gift at all , except by accident . 3. The next words shew what [ World ] it is that is here spoken of , viz. That which comprizeth men that believe , and so are not Condemned ; and those that believe not ( which Consideration is consequential , and not antecedent to Christ's dying for them ) and so are Condemned already , because they have not believed , &c. v. 18. They that will affirm a greater restriction in the sense of the word , must prove it . For ( though I have proved here the larger sense ) yet indeed it belongs to them to prove their assertion , who recede from the commoner and more extensive sense . I shall briefly examine what they say to that end . Only I must intreat the Reader , that if they compare my Writings with any Book which contains the Reasons which I confute , that you would not expect that I should take any notice of any of those strangely-confident , Juvenile , Triumphant Expressions which some do abound with , but that I draw out only the pith of their Arguments , and set Reason against Reason , and let the heaps of Worldly Rhetorical Gloryings alone : Much more must I expect that you will not take me to be engaged to defend any Arminian misinterpretations and weaknesses , and to confute what any man saith against them , but only that which seems of force against the interpretations or assertions that I my self do maintain . The first Reason they give for proving that it is only the Elect that here are called the World , is drawn from the Love which is here said to have the World for its object , which cannot be common to all , but is proper to the Elect. This we deny , and they attempt to prove by these five Reasons . 1. Say they , it is the most transcendent and remarkable Love , and therefore proper to the Elect. I must desire the Reader to see this answered afterward in my answer to their interpretation of John. 2. It is an Eternal act of God's will. Answ . But what that is to the purpose I know not . 3. It was the cause of sending Christ . Answ . That 's true , it was one cause , but how follows the consequence ? 4. They say that Love which is the cause of giving Christ , is always the cause of bestowing all other good things . Answ . That Love which caused the giving of Christ for the Elect , is the cause of giving them all things with him ; but that love which caused the giving of Christ for all , shall not eventually give them all things . I refer you to what I shall say anon to Rom. 8. 32. for the full answer to this . 5. They say this Love is an assured Fountain of Salvation to all that are beloved with it . Answ . I deny it , if they mean by [ assured ] such as shall eventually be saved ; but , say they , the issue of this Love being not perishing but obtaining Eternal Life , happens only to the Elect , Ergo , &c. Answ . The Text speaks of no other effect of this Love , but the giving of Christ , and the giving of Eternal Life on Condition of believing . Now for the former , there is a twofold giving of Christ ; First , giving him on the Cross for us . Secondly , Giving him in the word of Promise to us . The Text seems to comprehend both . He is given on the Cross for all , he is given in the word conditionally to all , and so is Eternal Life with him . Now , though the actual right to Eternal Life and fruition of it be not the portion of all , yet that makes no alteration or differencing nature in this Universal Conditional promise , it is because one believed , and another did not . The Promise antecedently to the performance or non-performance of the Condition , gave Christ alike to the Elect , and non-Elect , and Life with him . But that some believed rather than others , was not from the gift of this Universal Conditional Promise , but from another cause , even Gods secret decree of Election . Their second Reason for proving that by [ the World ] is meant only the Elect , is because it is the same World that Christ came to save , ver . 17. but that is only the Elect , else God should fail of his intention . Answ . This is to pervert one Text by perverting another , as I shall shew anon , when we come to that Text. Their Third Reason is , that its usual to call the Elect the [ World. ] Answ . It was a very Pious Judicious Grave Divine that said [ I profess I cannot find any one clear place where [ the World ] must of necessity be taken for the Elect only . Ezek. Culverwell in his Answer to Objections against his Treaty of Faith. ] They alledge for what they say these Texts , John 4. 42. where Christ is called the Saviour of the World , a Saviour of Men not saved , is strange . Answ . So are all things strange to Men till they understand them . It 's no more strange than that God Created all Men to Life ( that Happiness which the first Covenant promised ) who yet did dye for Sin. The Second is John 6. 33 , 57. which shall be vindicated anon . The Third is Rom. 4. 13. Abraham is said by Faith to be Heir of the World , which ver . 11. is called to be [ the Father of the Faithful . ] Answ . A bold interpretation , but here 's no proof , nor appearance of any that the Father of the faithful is all one with ( Heir of the World ) is too unlikely a thing to be received on a Mans bare word : Especially considering that it is proper to Abraham to be ( Father of all them that believe ) verse . 11. But to be Heir of the World , verse 13. is not proper to him : For it is said , ( the promise , that he should be Heir of the World , was not to Abraham or to his Seed , through the Law. ) I never read where Abraham is called ( Heir of the Faithful ) nor can he so be conveniently called : But he is called Heir of the World : Therefore by the World is not meant only the Faithful . The Next is Rom. 11. 12. If the fall of them be the Riches of the World , and the diminishing of them the riches of the Gentiles , &c. ] Ans . It is more than the Elect Gentiles that shall be and are enricht by Christ ( though not as the Elect ) others are enriched with that Church state visible , which Paul here speaks that the Jews were broken off from : As also with the Gospel , and ordinances , and conditional gift of Christ and justification and glory ; besides many other mercies . The next Text cited to prove that the [ World ] is put only for the Elect is Col. 1. 6. [ Which Gospel ] is come unto you , as it is in all the World , and bringeth forth fruit , as it doth also in you . &c. Ans . 1. It is not said , that it bringeth forth fruit in all the World , but that it is come into all the World , and bringeth forth Fruit , viz. in some where it comes . 2. But suppose it were otherwise , doth not Christ say , that the Gospel doth bring forth fruit in more than the Elect , viz. in many that fall away when Persecution ariseth ? Mat. 13. And in whom the cares of the World do choak that Fruit. 3. Were these Colos . all Elect to whom Paul speaks ? 4. It is a known truth that the Gospel comes to more than the Elect ; for many are called , but few chosen ; next they alledge 2 Cor. 5. 19. which makes sufficiently against their whole cause as shall be shewen anon , when we come to it . Another place cited by them is , 1 Joh. 2. 2. Christ is the propitiation of the sins of the whole World. Ans . If they may thus beg the question , all Texts shall mean as they would have them . Of this anon . Another place cited is Psal . 22. 27. All the ends of the World remember and turn unto the Lord : And all the Kindreds of the Nations shall worship before thee : For the Kingdom is the Lord's , and he is the Governour among the Nations . ] Ans . 1. [ All the ends of the World ] is not so large as [ all the World. ] 2. It is plain that this Text speaks of the establishment of Christs visible Kingdom , which contains more than the Elect. The Net of the Gospel brings Fishes good and bad . The Heathen Countries that have turned to the Lord from Paganism and Infidelity , have not all believed to Salvation . The Kingdoms of the World shall become the kingdom of the Lord and of his Christ : But they are not all Elect. These are all the Texts that I find urged to to prove that by the World is signified only the Elect. 2. And what if it were so in some places ? 1. It follows not that it is so here . 2. The usual Sense must not be forsaken without cause : Nor is it sufficient that unusually it is otherwise taken . 3. The conjoyned words will shew the necessity of a restrained Sense , where such a Sense is necessary to be received ; but so they do not here , but contrarily , as hath been shewed . Their 4th . Reason to prove that by the [ World ] is here meant [ the Elect only ] is this . If every one in the World be intended , why doth not the Lord in the pursuit of this Love reveal Christ to all so loved ? Ans . This is to be fully answered anon among the main Objections , by it self . Lastly , they say , else all these will follow . 1. That some are beloved and hated also from Eternity . 2. That God's Love towards innumerable is fruitless and vain . 3. That the Son of God is given to them that never hear word of him , and have no power granted to believe in him . 4. That God is mutable in his Love , or else he still loveth those that be in Hell. 5. That he gives not all things to them to whom he gives his Son. 6. That he knows not certainly before , who shall believe and be saved . Ans . To the first I thought no Antiarminian Divine ever denied it . God hateth all the Workers of iniquity , Psal . 5. 5. You will not say , that he hated them not from Eternity : Many of the Workers of iniquity are Elect , and so loved from Eternity . God's Love is spoken , say Divines , ab effectu , potius quam ab affectu . God from Eternity so loved Men , not Elect , as to give them on Creation Everlasting Life in Adam , on condition of fulfilling the first Covenant ; and to give them everlasting life in Christ on condition of believing according to the second Covenant : And yet he decreed not to give any Men Grace to perform the condition of the first covenant ; nor to give all men Grace to perform the condition of the second . To the 2d . Consequence I shall answer fully by it self anon among the contrary Arguments . To the 3d. also I shall there answer . To the 4th . I say ( for it is not worth a fuller answer . ) 1. All Divines that I know say that God loveth those in Hell , as his Creatures and as Men : Aquinas and the rest of the Schoolmen have it frequently : Yea Ursine , Rob. Baronius and many of our Protestant Divines say , that he punisheth those in Hell short of their deserving , and so sheweth some mercy there ; that I will not meddle with . 2. If you speak of God's Love as it is in effectu and not in affectu , then it is certainly mutable . He gives Men those mercies , which for their ●buse he removeth or turneth to judgments . He gives to all a conditional Pardon , and Life : And after condemneth most to Death for not performing the condition . To the Elect themselves these Effects are changeable . 3. If you say , God's Love is but his Velle bonum alicui ; and therefore he cannot be said now Men are in Hell to continue to will them a conditional Pardon and Life : Therefore God's Love must be mutable . I answer , Let those Owls that love to blind themselves by gazing on the Sun of God's undiscernable Infiniteness , undertake to tell what God's Love is , and what his Will is , and how he Wills that which is past , &c. For my part I pretend not to a capacity of discerning any such things . 2. You may enforce your objection as strongly concerning God's Love to the Elect : He once willed their Creation , then he willed to redeem them by Christ , then he willed to call them , and to give them their first justification , to deliver them from this sickness and that danger , then he willed that they should die , and then that they should rise again : If you will tell me how God after the Resurrection , will continue to all Eternity , to will to create Man , to redeem him , to call him , justifie him , deliver him , raise him , &c. then I will tell you how God will Eternally will the giving Christ Pardon and Salvation conditionally to all . If you say , he Wills them as preterita , and not as presentia vel futura ; you may say so by this . If you say , that there is no preteritum vel futurum with God , but all present , and therefore he willeth them as preterita sic dicta quoad hominem vel fidem mensuram humanam , sed ut presentia quoad Deum ; the like you may say here also . To the 5th . Consequence I must answer anon by it self when we speak of their Argument from Rom. 8. 32. To the 6th . It is a naked affirmation , as easily denied . Dare Men say , that it was no mercy or love of God , to give mankind in Adam Eternal Life on condition of keeping his Law , because God foreknew or foredecreed , they would not or should not keep it ? And so not attain the fruit of that Govenant thereby ? Dare these Men ( pretending to preach the Gospel ) tell their hearers , that to all of them ( except the Elect ) the preaching , the Gospel ( and therein the offer and conditional gift of Christ , Pardon , Justification and Salvation is no mercy , nor from any love of God to them ? And so that in rejecting it they never were guilty of rejecting or sinning against any love or mercy ? Having examined what they say , to prove that by [ the World ] is meant [ the Elect only ] I find it needless to examine the rest about the Sense of the word [ loved ] and [ whosoever ] partly because what they say requires not much confutation , and partly because enough is said on occasion of this . I affirm that by love is not meant a meer natural affection , nor yet a meer Act : ( But if we must speak of God after the manner of Men ) it is an Act proceeding from the goodness of God's nature . And I deny not this Act to be free : And therefore take not natural , For , Physical ( as if God loved us as the Fire burned , quantum in se ) 2. Nor yet Constrained : And it must be observed , that both the Text , and those that thus interpret it , speak only of God's Love to Mankind or the World , and not directly to the [ Salvation of the World. ] The conditional gift of Salvation to the World is the Effect of that love to the World ; and it is true love , though it infallibly procure not that Salvation . And for the other words [ whosoever believeth ] as I have said before , they are primarily and directly the conditional expression , and to all : But secondarily and accidentally distributive , because all perform not the condition . So Rom. 10. 13. Whosoever shall call on the Name of the Lord shall be saved : Which verse 9. is conditionally thus expressed [ if thou believe and if thou confess ] and verse 11. It is put in equipollent terms , whosoever believeth on him shall not be ashamed . So Rom. 9. 33. Joh. 11. 26. Act. 10. 43. Whosoever believeth in him shall receive Remission of Sins . Act. 2. 21. Joh. 12. 46. Mar. 10. 15. Mar. 8. 34 , 38. Mat. 18. 4. and 5. 19 , 21 , 22 , 28. and 10. 14 , 32 , 33 , 42. The 2d . Text that I shall alledg , is the next Verses , Joh. 3. 17 , 18 , 19. For God sent not his Son into the World to condemn the World , but that the World through him might be saved . He that believeth on him is not condemned , but he that believeth not is condemned already ; because he hath not believed on the name of the only begotten Son of God. And this is the condemnation , that Light is come into the World , and Men loved darkness rather than Light , &c. ] Here 1. It is expresly said that Christ came into the World , that the World by him might be saved : And therefore he died for them . 2. Yet this World is distributed into such as believe and are not condemned , and such as believe not and are condemned : And therefore it is not only the Elect. 3. This condemnation is for not believing ; which , as I have proved , presupposeth Christ's dying for them . Now let us see what they bring to prove that by the World here is meant only the Elect. They tell us here of a notable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if by the Word [ World ] were meant several things , when here repeated : But for proof of what they say , you must take their words . Is it not good Sense and true to say [ God sent not his Son into the World , ] viz. into the World of mankind , or among Men , [ to condemn the World ] viz of Mankind [ but that the World ] of Mankind [ through him might be saved . ] But what if their various acception were granted ? Still the World that Christ was sent to save , is divided into Believers eventually saved , and Unbelievers eventually condemned . If this be denied , the next words annexed are so clear , that I desire the Reader , but without prejudice , to consider them , and use no violence with his judgment in expounding them . Their Reasons for their Senseare these . 1. Because all are not saved : And the Lord hath said he will do all his pleasure , and his purpose shall stand . Ans . 1. He will do all that he is pleased to do : But not all that he is pleased to command Man to do : Nor all that he is pleased to promise to Man on certain conditions , when those conditions are not performed . His purpose shall undoubtedly stand : But when will it be proved that God did purpose or resolve eventually , and actually to save that World that is here meant ? As God hath a Will de rerum eventu , and a Will de debito , which I call Legislative : So each act of his Will hath its proper end ( as we may ascribe any end to Gods Will , distinct from himself by improper speech . ) His decreed or purposed ends he always attains ( supposing them absolute : For I will not in this place touch that controversie , whether God have a conditional decretive Will de rerum eventu : But his Legal prescribed ends he doth not always attain . The end of his Law is the fulfiling of its conditions , and Mans attaining the reward thereby : This may be called God's end . 1. In that God prescribeth it to Man to be by him intended ; and so sending Christ into the World to satisfie his justice , he hath bound the World to seek and accept Life and Salvation in and by him . 2. In that God hath made Christ and Faith to have the nature of a means , in reference to that command : And all Men are bound ( that hear the Gospel ) to take Christ by believing in him , as a means of Salvation provided by God. 3. Because God hath truly made to all Men a deed of gift , or a legacy of Christ and Salvation with him to all that will take him , and therefore he may well be said , to have given Christ that the World through him might be saved : Having given them Salvation in Christ they will have it . 4. He therefore giveth Christ to the World of Unbelievers , that conditionally they may be saved : That is , if they will : That is , if they will have Salvation in and with Christ . And 5. In so doing God doth all that belongs to him to do as Legislator : For it must be understood that here he speaks those words [ that the World by him might be saved ] not as absolute Lord meerly or properly , but as Rector per Leges . And it belongs to him as Legislator , only to propound Salvation , to Man as his end : And to promise it on his conditions , and prescribe those conditions and command Man to perform them : And to threaten him with the loss of that end ( of Salvation ) if he perform them not . But to give Faith , which is the condition it self , doth not belong to God as Legislator . ( No Man living can claim the first Act of Faith , or effectual Grace thereto , from God by any promise that he hath made ) : But he giveth it as Dominus absolutus , and as one that may do with his own as he list . So that it is Finis prescriptus & conditionaliter datus , that is here spoken of ; aud not Finis Decretus to be by God eventually infallibly accomplished . It is the end of Gods Law , and Legislative Will , and so of God as meer Legislator or Rector per Leges : And not of his decretive Will de eventu , and of God as absolute Lord above Laws , without them disposing of his own . ( The prediction of Events doth collaterally and secundum quid belong to his Law : But not per se and directly . ) And 6. Consider , that if it be never so much denied that God hath properly a conditional Will de rerum eventu , yet it is beyond all question true , that he hath a conditional Will de debito , ( officii , Praemii & Poenae ) and so his Law is contidional most commonly . He hath constituted the Debitum praemii , the dueness of Salvation on condition of believing , loving and sincerely obeying Christ . And therefore they must not deny conditional promises and threatnings , though they deny conditional , decrees . This I add , because I know they here usually answer that God intendeth no end conditionally , but where he intendeth also the condition it self , that so it may be equivalent to absolute : But he intendeth as Legislator that Faith shall be the prescribed means to Glory , and Glory the end promised to all that perform that condition ; and so conditionally giveth it . 7. Consider also that even in regard of Gods Will de Eventu , our Divines generally with the Schoolmen confess and maintain that God hath a conditional Will in this Sense . That is , that he willeth such a thing shall be a condition of the accomplishing , giving or event of another thing ; and so that he willeth Faith shall be a condition of Salvation : Though nothing be the condition of Gods Act of Willing . So that ex parte voliti it is conditional , though not ex parte actus volentis . This Dr. Twiss saith o●t consid . of Tilenus Sinod of Dort and Arlis reduced Page 61. He saith [ Ger. Vossius interpreteth the Will of God touching the Salvation of all , of a conditional Will , thus : God will have all to be saved , to wit , in case they believe : Which conditional Will in this Sense , neither Austin did , nor we do deny ] And Page 143 , 144. I willingly profess that Christ died for all , in respect of procuring the benefit , ( of Pardon and Salvation ) conditionally on condition of their Faith ] and against Cotton p. 74 [ Still you prove that which no man denieth , viz. that God purposed Life to the World upon condition of Obedience and Repentance , provided that you understand it right ; viz. that Obedience and Repentance is ordained of God , as a condition of Life , not of Gods purpose . 8. And lastly , Let it be considered that Christ being man , we may the better speak after the manner of man concerning him ; and so ascribe to him a Velleity , or a VVill which attains not the thing willed in a sense beyond all those senses before mentioned . All this I have laid here together that it may serve when the like question or text falls again in our way , and so I must take leave to refer you hither . And by this may very many Scriptures be interpreted , which ascribe such Velleities and Unaccomplished willings to God : Yea were these few lines given in answer to this question well weighed , ( if through partiality I over-value them not ) I think they might give much light to shew the true mean in the greatest of the Arminian Controversies . The second Reason they give , that it is the Elect only that are here meant by the VVorld , is , because the most of men were at that instant actually damned . Did he send his Son that they might be saved ? Ans . This is anon to be answered by it self as a great argument against Universal Redemption ; and I am loath to repeat one thing oftener than needs I must . Only I say , when Christ died Millions of Men were actually saved : Did God send his Son to save them that were saved already ? yes , no doubt : even to do that which he had undertaken to do presently on the fall , to pay a sufficient satisfaction for the sins of all , whether since that undertaking they be saved or damned . Thirdly , They say , Christ was appointed for the fall of some , therefore not that all and every one might be saved , Luke 2. 34. Ans . Themselves will fasten no other sense on that of Luke but this [ God hath decreed to permit many through their own wilfulness to stumble and fall on Christ : and so he shall by accident , or as an occasion , be their ruine ] Now this is no whit inconsistent with Gods ordaining him to be per se and directly a means for all mens Salvation , in the sense before fully opened . 4. They say , the end of God in sending Christ was not contrary to any of Gods Decrees ; which were eternally fixed concerning the condemnation of some for their sins : Did he send his Son to Save such ? Ans . 1. As it is no contradiction for God to command an action , and to decree the non-futurition of that action ; so it is no contradiction for God as Legislator by his Law or Testament to ordain that Salvation shall be to every man the end prescribed him when he is commanded to believe ; and faith a means to that end ; and to give him Salvation under his hand in his Testament on condition of believing ; and to purpose accordingly that he shall be saved if he will believe ; and yet at the same time either not to Decree to give him Faith , or to Decree not to give him Faith , and consequently not actually de eventu to save him . 2. Do not these men know that they vent all these confident zealous insultings , directly against the Scripture expressions , as well as against ours ? Doth not Christ say to Hierusalem , How oft would I have gathered thee , as a Hen gathereth her Chickens under her Wings , and ye would not ? yet did not God decree their not being so gathered ? Are you sure that all those Jews were Elected and Saved to whom Peter saith Act. 3. last . To you first God sent his Son Jesus to bless you , in turning every one of you from his Iniquities ? Or rather , is it not spoken of the end of Gods Legislative Will , and so is meant of a conditional gift ? God will so bless you , if you are willing or reject it not ? For by turning from Iniquity there is meant the work of Sanctification following the first act of Faith , and perhaps of Justification too . Multitudes of such expressions may be found in the Scripture , which I am loath needlesly to tire my self and the Reader with the recital of . The third Text which I shall alledge is that of the same importance with both the former , John 12. 47 , 48. And if any man hear my words and believe not , I judge him not , for I came not to judge the World , but to save the World. He that rejecteth me and receiveth not my words , hath one that judgeth him : the word that I have spoken , that same shall Judge him at the last day . An ordinary wit would think that Christ had spoken here so plain and full as to stop the passage against all sober exceptions ; For , 1. In the 46 verse Christ saith , I am come a Light into the World , thereby shewing that he is an Universal Cause , as the Sun is of Light , which is the same in its shining to all , though some are blind , and therefore see not by its Light , yet that is not either for want of Light in the Sun , or because it shineth differently to one and to the other , but because their Eyes are not capable of enjoying and using its Lights so is Christ as a Satisfier and as the object of justifying Faith ; though efficienter as the Author of Faith by his Spirit , he worketh differently . 2. It is the World into which and among whom Christ is said to come as a Light. 3. The end of his coming is the conditional Illumination of all . That whosoever believeth on me should not abide in darkness . 4. This World containeth such as [ hear Christs words and believe not . ] 5. Lest any should have a pretence to think , that the World , which he came to be a Light to , was only the Elect , and those that believed not were no part of them ▪ he repeateth all again more plainly , saying , he came not to judge the World but to save the World. 6. To put all out of doubt that Unbelievers were part of this World that he came to save , he addeth the causal conjunction [ For ] proving that , or giving it as a reason why , he would not Judge Unbelievers , because he came not to judge the VVorld ( what force was in that reason , if they were none of that VVorld ) but that to save the VVorld . VVas it any proof that he would not judge Unbelievers because he came not to judge but to save the Elect ? 7. Yet that there might be no place for doubting left , he again sheweth that Unbelievers are part of this VVorld that he came not to Judge but to Save , saying , He that rejecteth me and receiveth not my words , hath one that Judgeth him , which is plainly opposed to the former negation , I judge him not , and , for I came not to Judge the World. I know not what can be said against this , but the former objection , that it is only the VVorld of the Elect that Christ came to save : But I have said enough in answer to that , and shall , say more anon . As for their feigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are expressions plain enough to exclude it : and were it granted , it would do them no good ; except withal they prove not only that by the VVorld , v. 46. is meant the Earth ( which yet is unsound ) but that by the VVorld in both parts of the 47. v. is meant only the Elect ; which they will , I think , never be able to prove . And indeed their pretended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth make Christs reason to be invalid , and so contradicteth the Text. The fourth Text to the same sense is , Joh. 6. 32 , 33 , 35 , 36 , 40 , 51 , 64 , 66. compared ; where note , 1. That the persons he spake to were many unbelieving murmuring Jews , yea and many of his own Disciples which yet believed not , ver . 60. 61 , 64. that is , such as followed him and professed to be his Disciples ; & yet did not heartily and firmly believe , and therefore they then went back and walked no more with him , v. 66. Yet 2. Note , That to all these Christ saith , ver . 32. My Father giveth you the true Bread from Heaven . For the Bread of God is he which cometh down from Heaven and giveth Life to the World ; yet ver . 36. he tells them , that they believe not , and ver . 51. I am the living Bread which came down from Heaven . If any man eat of this Bread he shall Live forever , and the Bread that I will give is my Flesh , which I will give for the Life of the World. Where note , not only that the gift is universal for the Life of the World ; but also that he puts the giving his Flesh for the VVorld . 1. As that which he will do absolutely without any condition . 2. And which he puts in order of nature , before the second act , which is the giving his Flesh to men to eat ( which is the application of the benefits of his death . ) 3. And then comes their eating or not eating , and so living or not living after both these . At least it is undeniable that Christ here gives his Flesh to more than do take and eat it , even to them that believe not , but forsake him from that day . And therefore the Jews say , ver . 52. How can this man give us his Flesh to eat ? Now what is said against this ? The answer I find in these words in one VVriter [ That the VVorld here cannot signifie All and Every one , that ever were or should be , is as manifest as if it were written with the beams of the Sun , and that because it is made the object of Christs intendments to purchase for them , and bestow upon them Life and Salvation . Now I ask , Whether any man , not bereaved of all Spiritual and Natural sense , can imagine that Christ in his Oblation intended to purchase Life and Salvation for all them whom he knew to be damned many ages before ? or who dares affirm once that Christ gave himself for the Life of them , who notwithstanding that , by his disappointment do come short of it to eternity ? so that if we had no other place to manifest that the word [ VVorld ] doth not always signifie All , but only some of all sorts , as the Elect are , but this one produced by our Adversaries , to the contrary , I hope with all equitable Readers our defence would receive no prejudice . ] Ans . If this be true , I must confess my self , bereaved of all Spiritual and Natural sense ; which yet I am not willing to do , seeing by one I should confess my self no Christian , and by the other , not a man , at least to have no reason in exercise . This is a heavy charge on all the Fathers , and later Divines and Godly People that differ from this Author . Specially unless his Reasons were stronger ; for I confess his Sun-beams are wholly clouded to me . His first reason is answered briefly already , and must be fully afterward by it self . The flesh of Christ was Morally given presently on the fall , before any of the VVorld was in Hell : and therefore it must be physically given on the Cross in time , according to that undertaking which was the moral gift and satisfaction . 2. His second Reason is also answered fully before , and shall be after . If Christ give Salvation to all on condition they will receive it in him , then we may dare to affirm that this is the fruit of the giving himself on the Cross : may we not dare to affirm that God created all mankind in Adam , that they may live to him and so be blessed , ( as Ursine and multitudes of our Divines do affirm ) though yet , he knew that man would do otherwise eventually ? For God commanded him to live to him , and gave him means , and promised him everlasting Happiness if he obeyed . And why may we not as well say Christ Redeemed men to Salvation , that yet for rejecting it are not saved ? As shewing themselves unworthy of eternal Life . But I like not his phrase , that men come short of Salvation by Gods disappointment . Gods not giving them Faith , nor yet his adjudging Unbelievers to Death , are neither of them to be called his disappointing them of Life . But because he asks , who dare say this ? let us next see whether the Holy Ghost dare not . The fifth Text which I shall insist on is 2 Pet. 2. 1. But there were false Prophets also among the People , even as there shall be false Teachers among you , who privily shall bring in damnable Heresies , even denying the Lord that bought them , and bring upon themselves swift destruction . And verse 20 , &c. For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Jesus Christ , they are again intangled therein and overcome , the latter end is worse with them than the beginning : For it had been better for them not to have known the way of Righteousness , then after they have known it , to turn from the holy commandment delivered unto them : But it is happened to them according to the true Proverb , The Dog is turned to his own Vomit again , and the Sow that was washed to her wallowing in the mire . ] VVhereto for fuller explication add but Jude's words of the same men , ver . 4. Ungodly men , turning the Grace of our God into Lasciviousness , and denying the only Lord God and our Lord Jesus Christ , ] put all these together because they all speak of the same men . Now 1. The Text expresly saith , they denied the Lord that bought them . 2. That it is the Lord Jesus that is this Lord , appears , 1. In that it is expresly said in the 20. ver . that it was by the knowledge of the Lord and Saviour Jesus Christ , that they escaped the pollutions of the VVorld . 2. Jude expresly saith , They denied the Lord Jesus Christ . 3. There have been few that have denied God among all Apostates in comparison of those that have denied Christ : Nay , it is a great doubt whether it can be proved of any , directly that were in those times . 4. Their Apostacy is described by turning from the holy Commandment delivered to them , which is called the way of Righteousness , and to their former Vomit ( which must needs be the state they were in before they turned Christians ) and to the mire , after they were washed ; And this state of Apostacy is opposed to escaping the pollutions of the World , by the knowledge of the Lord and Saviour Jesus Christ , so that it is left past doubt that it is the Lord Jesus Christ that bought them whom they are said to deny . And Jude saith of them , that they are twice dead , plucked up by the roots , by which it appears that after their first death , they had received some kind of new Life by Christ . Lastly , Note , that here are many benefits which they received , which could not have befallen them , but through the Death of Christ ; They could no other way have been washed , and have escaped the worlds pollutions , and have known the way of Righteousness , &c. yea Jude saith , They turn the Grace of God into Lasciviousness , therefore it was a sin against Grace : and all Grace is by the blood of Christ : yea it seems they had themselves some Grace , that is , ( Mercy contrary to merit and tending to a recovery ) which they so turned into Lasciviousness . And Peter in the next chapter shews that their Apostacy lay in a not-believing Christs second coming , because of his seeming delay , and therefore they gave themselves up to their Lusts , and said mockingly , Where is the promise of his coming ? so that it is both evident that they were purchased by Christ , and that it is Christ that bought them whom they are said to deny . Yet as plain as the Holy Ghost hath here spoken , what industry is used to raise a Dust , and compel these words to receive an alien sense . 1. It is said that all things for Universal Redemption are here Uncertain : but against it , this is certain . 1. That there are no spiritual distinguishing fruits of Redemption ascribed to those false Teachers , but only common gifts of light and knowledge which Christ hath purchased for many for whom he did not make his Soul a Ransom . 2. That else the Redemption of any by the blood of Christ , cannot be a peculiar aggravation of the sins of any , because they say , he died for all : and yet this buying of the false Teachers is held out as an aggravation of their sin in particular . Ans . 1. It is here meerly beg'd and never was yet proved , that Christ hath purchased common gifts of light and knowledge for men without making his Soul a Ransom , i. e. his Life a satisfaction for them , and that all that he satisfied for have distinguishing fruits of Redemption . It is easier to take these as certainties than to prove them so . 2. Redemption is no aggravation of that mans Apostacy , that never was an Apostate . It cannot be said , that they deny the Lord that bought them , who never denied him : And therefore it is a common aggravation of the sin of all that do sin against him , and of all their denial that do deny him : but all do not deny him . May not that be an aggravation of these mens sins in particular , which would also aggravate the sins of any other , according to the several quality of the sin ? May it not be said of an Atheist ▪ [ He denieth the God that made him , ] as an aggravation of his particular sin ? and will you by force of VVit thence prove that God made not all men ? Now to the uncertainties . And 1. They say it is uncertain whether Christ as Mediator be here intended as Lord or no ; there is not any thing in the Text to enforce us so to conceive . Answ . It may enforce the unprejudiced I think ; review what I have produced out of the Text to prove it . But they give these reasons against it . 1. God only , as God with his dealing toward such , is mentioned , of Christ not a word . Answ . 1. Is not Christ God ? And from this Text Divines have proved it ( joined with Jude 4. ) against the Arrians ; and must we give up that argument for nothing ? 2. I have before shewed special mention of Christ . 2. They say [ the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly Herus , attended by Dominion and Soveraignty , is not usually if at all given to our Saviour in the new Testament , &c. Nay is the name proper for our Saviour in the work of Redemption ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a Lord and Master as refers to servants and subjection . Answ . 1. I hope we must not also deny Christs Dominion and Soveraignty , and deny our selves to be his Servants and Subjects , ( as he is Mediator ) only that we may the better deny his Universal Sacrifice and Satisfaction : If we do , it will be a dear bought conclusion . All power in Heaven and Earth is given to him , and the Father hath committed all judgment to him , and for that end he Died , Rose , and Revived , that he might be Lord of the Dead and Living , Matth. 28. 19. John 5. 22. Rom 14. 9. 2. It is sufficient if here it be evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to Christ ; seeing there is no disswading reason can be brought from the word . It is undoubtedly true of the reign of the Mediator , in the largest sense ; ( now all power is given to him ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said of God , Psal . 103. 19. by the Sept. Erasmus saith , siquid interest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privati juris nomen est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honoris & authoritatis : And then we may see that both both belong to Christ , and yet no wonder if he be more often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. If it were God the Father that is here called Lord , yet all is one to the main point , for he ● Deus Redemptor , and he bought them by the blood of his Son , but that 's the next Question . 2. They say it is uncertain that by [ buying ] is meant purchasing with the ransom of his blood . ] Answ . 1. What other price than Christs blood doth God buy men with ? 2. I have proved it before , that it was purchasing with Christ's blood ; both in that Jude mentioneth the Lord Jesus Christ ( and some think that the former Title ( the only Lord God ) is given of Christ too , and the place invincible to prove Christs Godhead ; ) and in that the benefits received by them could come no other way . But let us see their Reasons . 1. They say the Apostle insisteth on a Comparison with the times of the Old Testament , and the False Prophets that were then among the People . Answ . What of that ? 1. Is not the Comparison clear , as those false Prophets were part of the Typical Redeemed People , so are these of the truly Redeemed . 2. That Typical Redemption out of Egypt was not only a Type , but also a Fruit of Christs Redemption , in its moral being considered . 1. They say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth primarily the buying of things , translatitiously the Redemption of Persons . Answ . 1. It signifies any buying in the Market for a price , whether thing or person . And what other buying with a price can you here devise ? 2. It 's well known the Holy Ghost useth it to signifie Christ's purchasing of us by his blood , what means it , Rev. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rev. 14. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Cor. 6. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rev. 14. 4. with many the like . 2. They say [ Here is no mention of blood , death , price , or offering of Jesus Christ , as in other places where proper Redemption is treated on . ] Answ . 1. As if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not alone signifie to buy with a price . 2. Hath every place that treats of proper Redemption such an addition ? View those before cited , and be convinced of the contrary , what 's added , Rev. 14. 3. The third Reason is , that [ the Apostle affirms their deliverance to consist in the escaping of the pollution of the World , as Idolatry , false Worship , and the like , by the knowledge of the Lord and Saviour Jesus Christ , plainly declaring that their buying was only in respect of the enjoyment of the knowledge of the truth , but of the washing in the blood of the Lamb , he is wholly silent . Answ . The question is of the satisfaction by Sacrifice , whether Christ bought them thereby : This Reason is from the effects and application , if they had not so much as escaped this pollution of the World , it would not follow that Christ did not buye them by his satisfaction , but only that they received not this benefit of it . 2. It is easier beg'd than prov'd , that Christ satisfied for none but those that are washed by his blood . 3. If it had been said that they were washed in the blood of the Lamb , had it not been easie for the same wit to have found another interpretation ? and to have said it was spoken but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they professed it to be so ? 4. He that will well prove that God can and doth so far relax his Law , as to give all these mercies without Christ's satisfying for them to whom they are given , viz. washing , escaping the Worlds pollutions by the knowledge of the Lord and Saviour ; yea , clean escaping from them who live in errour , ver . 18. &c. ) will do the Socinians a greater pleasure , and say more against the necessity of Christ's satisfaction , than ever I saw yet done by any . And here I would have one strange passage observed in very many Divines , that it may appear how prejudice & studium partium , prevails in Mens Studies , and how much the Will can command the Understanding . When we plead that God doth in pardoning Sin for Christ's Sacrifice relax his Law , or dispence with it , and not properly execute it according to its sense , they stifly deny it , and say that it is but an interpreting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to its reserved exception , and that Christ's suffering was the proper fulfilling of the Law , and the Reason they give is , because they think it of flat necessity that the Law be executed according to its sense , or else it should not be true ; or at least God should not be just ; ( even Essenius himself forsakes Grotius in this point , ) and yet these same Men will maintain either that God doth without any satisfaction at all so far relax the same Law to wicked men , as to give them all the mercies which they enjoy ( viz. illumination , a tast of the good word of God , and the powers of the World to come , to be made partakers of the Holy Ghost , and believe for a time , and be sanctified by the blood of the Covenant , and loved of Christ , and clean escape from them that live in errour , and to escape the World's pollutions , and be washed , &c. ) or else that God doth this without relaxing his Law , and so , that by the rigorous Law of Works Sinners are not deprived of these Mercies . To the Non-Elect God relaxeth that Law without satisfaction , which to the Elect he doth not , yea cannot relax upon satisfaction . These things are harder to me than to be well digested . Before I come to their last Reason , I will give you the Judgment of some Orthodox Interpreters on this Text , that you may see whether it be the Mediator Christ , or the Father only , whom they are here said to deny ; and whether it be meant of proper Redeeming , or some mercy which they had without Christ's dying for them . 1. And the first shall be Calvin , whom I hope in this Controversie none will except against , his words are these , in loc . [ Etiam Dominum qui illos redemit . Tame●si variis modis abnegatur Christus , eum tamen hic meo judicio attingit Petrus , qui extrimitur apud Judam ; nempe dum Gratia D●i in l●sciviam convertitur . Redemit enim nos Christus , ut populum haberet segregatum ab omnibus mundi inquinamentis , addictum sanctitati & innocentiae . Qui igitur excusso fraeno in omnem licentiam se projiciunt , non immeritò dicuntur , Christum abnegare a quo Redempti sunt . ] But because Calvin judgeth ( truly ) that these are the same that are spoken of in Jude 4. Let us see what he saith of that Text also , lest you think he overshot himself here through inadvertency . His words are these ; [ Christum vero abnegari intelligit , Quum hi qui sanguine ipsius Red●mpti fuerant , diabolo se rursus mancipantes , incomparali●e illud pretium , quantum in se irritum faciunt . And that you may see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for Christ both in Peter , and here , and that this is a full Testimony for Christ's Godhead , it being Christ that is here called , [ the only Lord God , and our Lord , ] see the foregoing words . [ Deum , qui solus Herus est : Vetusti quidam Codices habent [ Christum qui solus est Deus ac Herus ] & certe . ( Others say it is an uncertainty ) in secundâ Petri Epistolâ , solius Christi fit mentio & ille herus vocatur . ] You see Calvin speaks both for the sense of these Texts , and the point of Universal Redemption as much and as plain as I. The second shall be the Divines of the Assembly in their last Edition of their Annotations . Thus they say [ The Lord that bought them , that gave a price sufficient for them , even his own precious blood , Acts 20. 28. 1 Cor. 6. 20. 1 Pet. 1. 18 , 19. ] This is their first exposition , and as a second , they add that from their profession . And they refer us farther to Jude 4. where they say thus [ Denying the only Lord God and our Lord Jesus Christ ; denying Christ to be God , who was their Master by profession ( for they professed themselves to be of his Household ) and their Lord by publick Authority over them , or by their deeds denying Christ ] so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Christ in their judgment in both places ; and this Text speaks for Christ's Godhead . The Third shall be Deodate , who saith [ that bought them , viz. who by the price of his blood , which they had professed to be partakers of through Baptism , had gotten the Right and Title of Lord and Master over them , to make them his Servants , see Heb. 10. 29. ] 4. Beza also expounds it of Christ as their Redeemer professedly . 5. Dr. Willet expoundeth Jude 4. ( which is confessedly the same with this of Peter in sense ) thus [ and deny God the only Lord and our Lord Jesus Christ . These words thus Translated seem to speak of two Persons , of God the Father , and God the Son : But indeed the whole Sentence is to be understood of Christ , who is called God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord , So that Lord here in the first place should be translated Master : For Christ is God in respect of his Godhead with his Father . He is our Master , because he hath bought us , 2 Pet. 2. 1. He is our Lord , because by him all things are preserved , 1 Cor. 8. 6. Heb. 1. 3. So that he is God as our Creator , Lord as our Preserver , Master as our Redeemer . 6. Mr. Dav. Dickson on 2 Pet. 2. 1. expoundeth it of Christ as professed by them to be their Redeemer . 7. Erasmus's Paraphrase is plainly , they shall deny Christ by whose blood they were Redeemed , and whom they professed . ( Many more are here omitted . ) 8. Even Piscator himself confesseth it spoken of Jesus Christ , and saith thus [ Per quas illi abnegaturi sint Dominum , id est , Christum , qui ipsos mercatus est . ] & [ Periphrasis Christi argumentosa quasi dicat : Christus illos est Mercatus , ergo non debebant eum negare . Mercatus est , viz pretioso suo sanguine , Conser . Acts 20 28. 1 Cor. 6. 20. ] Then comes he in with his last shift , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 'll not now stand to transcribe any more , these being of such Authority , and so impartial and the last the most extream in these Controversies of almost any Learned Judicious Pious Divine . 3. I come next to the Third and last Reason , which is given to shew that Christ bought not these men : The foresaid Author saith Neither is it more certain that the Apostle speaketh of the purchase of the Wolves and Hypocrites , in respect of the reality of the purchase , and not rather in respect of that estimation which others had of them , and by reason of their outward seeming profession ought to have had , and of the profession that themselves made to be purchased by him , &c. ] This is the great answer , which is the last refuge : It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am ashamed unfeignedly to remember the time when I took up with this interpretation my self , and had the face to maintain it . Consid . 1. It was no act of theirs which the Apostle mentions , ( which profession , though dissembled , might have warranted him to ascribe to them , as he may call those Holy , that seem to be Holy by profession : ) but it is an Act of Christ ( and his passion ) long ago performed : He bought them . 2. It is not an act ascribed to them during the time of that profession , while that profession might have better warranted a mistaking charitable judgment ; but it is after by Apostacy they cast away that profession , and so if before we might have indulged a charitable mistaken judgment , yet after we may not . 3. It is the words of the Holy Ghost who is the Spirit of truth , and sent to lead the Apostles into all truth : And shall we feign the Spirit of Truth to assert a falsehood , meerly because men profess that falsehood , and this after they reject that profession . Wicked men say Christ bought them , and afterward renounce or deny Christ , therefore the Spirit of God shall write it to the Churches as Gods word , that Christ did buy them , even they who once falsely said so , but now deny him : O what a bold dealing it is with the Holy Ghost to interpret his words thus , without any need or fair reason ! 4. May not a Man by this dealing say what he will as the meaning of Scripture ? May not almost any truth of God expresly affirmed in Scripture , be said to be spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? God saith as Man would have him , and in giving his Laws to be a rule to the World , he speaks untruly , because men speak so before him , making their speeches the rule of his speech , which is a rule to them . Blame us not too zealously , if we do not swallow these things so easily ; even meerly because Mr. such a one , or such a one saith so . But let us see why they say so ; for sure they have some shew of reason why . 1. They say , [ It is the perpetual course of Scripture to ascribe all those things to every one that is in the fellowship of the Church , which are proper to them only who are true spiritual Members of the same , as to be Saints , Elect , Redeemed , &c. Answ . 1. All professed Christians are Saints by separation from the World to the Church Visible , and Elect or chosen to that Condition . 2. Scripture speaks thus of none but those that seem to be such ; the Penmen of Scripture therein speaking of men that knew not the heart . 3. But when by denying Christ they manifest the contrary , doth the Scripture say yet that they were Elect Saints , &c. or rather that they were before of old ordained to this Condemnation ? 4. Why else may not we still use this Language , if it be true that it is the perpetual course of Scripture ? Be not then offended with us if we write and say that Christ redeemed by his blood all professed Christians ; Nay , then we might say Julian was a Saint Elect , and so was Judas , &c. 5. I would our Brethren of the separation would speak in the same Language when they are judging of Church-Members , and Communicants , as they do when they use these Arguments against Christs Universal Ransom , or at least come near to this charitable vein , laying by the delusory part . 2. But the great prop of this Cause is , that they will prove from other Texts that the Scripture speaketh thus . And three Texts I find urged , and I may safely say sadly abused . The first is , Mat. 27. 53. Hierusalem is called the Holy City , because it was so in esteem and appearance ] saith my Author . Answ . Must we needs take his bare word for this , when we know it was Holy by Gods own separation of it from the rest of the World , for the principal place of his publick Worship , and residence of his Church and Priests , and so denominated by himself ? What Man then will believe that it was called Holy , meerly from the Peoples professing to be Holy ? The Second Text is John 5. 18. It is said of Christ that he had broken the Sabbath , which he only did in the corrupt Opinion of the blinded Pharisees . Answ . 1. The words seem to speak only of the Jews accusation of him , i. e. what they charged him to have done , and not what he did , [ therefore they sought to lay hands on him , not only because he had broken the Sabbath , &c. ] 2. Distinguish between breaking the rest of the Sabbath naturally ( by Natural actions , contrary to rest but without sin ) and breaking it morally by sin . The former way Christ did break the Sabbath , the latter he did not , take this distinction from Christ himself , who tells you , that the Priests in the Temple brake the Sabbath ( viz. the external rest of it , by labour ) and are blameless ( and therefore broke it not morally . ) But the Text that I find alledged most frequently and confidently by very many Learned Men , is 2 Chron. 28. 23. ( and I desire God to forgive me , that in my ignorance I have oft so abused it my self ) The words are these [ For he Sacrificed to the Gods of Damascus that smote him ; and he said , because the Gods of the King of Syria help them , therefore will I sacrifice to them , that they may help me ] The last words are confess'd to be the false words of the deluded Idolater Ahaz ; but all the question is of the former words , which are the words of the Holy Ghost [ He Sacrificed to the Gods of Damascus that smote him , ] where by supine oversight , Men have taken it , as if the Text made this smiting the act of the Gods , whereas it makes it the act of Damascus , or the Men of Damascus . It was Damascus that smote him , and not the Gods of Damascus , according to the Text. Tremelius and Junius render it thus plainly , [ Sacrificavit enim Diis Damascenorum percutientium ipsum ] not Diis Damascenorum percutientientibus ipsum . And would one think now that so great a stress should be laid by prudent sober men , on such an oversight . Darmesek being a collective , the Cities name put for the Peoples ( than which nothing more usual when there is mention of the acts of Cities and Countries ) did truly smite Ahaz : As England did smite Scotland : Or Rome conquered so much of the World : And Venice holds War with the Turk . 2. What if it had been otherwise ? May not God give power to those Devils which were the Gods of Damascus , really to smite Ahaz ? As well as he gave the Devil power to smite Job a better man. 3. And what if all that they supposed of this Text had been true ? If God had spoke in so strange a language once in all the Bible ? If we shall thence take liberty to interpret him so elsewhere , without proving this to be the sense , we may then indeed make any thing of the Scripture . And though I doubt not but God in mercy will bear with the weakness of good men that by the power of prejudice do run on such expositions , having a zeal for God , though not according to knowledge , and supposing themselves necessitated to it ; yet certainly the proper natural tendency of such violent dealing with Scripture is to infidelity it self , and the questioning of the truth of Scripture : and if we escape that , we lie fair open to the invasion of Popery , to conceit a necessity of an Earthly final Judge of the sense of Scripture as being insufficient to manifest its own sense . In the mean time , how do we gratifie Papists and Scepticks by this dealing . But inded the Text is plain ; though I confess the Septuagint ; and some Translators might give occasion to some of this common mistake . The sixth Text that I shall alledge is , Heb. 6. 4 ▪ 5 , 6. For it is impossible for those who were once inlightened and have tasted of the heavenly gift , and were made partakers of the Holy Ghost , and have tasted the good word of God and the powers of the World to come , if they shall fall away to renew them again to Repentance ; seeing they crucifie to themselves the Son of God afresh , and put him to open shame . Here these Apostates are said to crucifie the Son of God afresh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not barely to crucifie Christ again , but to crucifie him to themselves again : That is , either finaliter ( as some expound it ) or efficienter ( as others ) which way soever it be , it is not efficaciter , but quantum in se . 1. If it be the first , then the meaning is this : If such be saved , then it must be by a new Sacrifice , and so they bring themselves into that case that Christs Death on the terms that first it was accepted , will not serve to save them , ( because he died not to satisfie for that sin . ) So Paraeus expoundeth it ; sed quomodo hoc faciendo Christum denuò crucifigunt sibimetipsis ? Quia filium Dei semel crucifixum abnegando , nolunt salvari ejus morte ex qua sola dependet resipiscentia & salus . Si igitur resipiscere & servari deberent , denuò crucifigendus esset eis Christus ; quod est impossibile , quia amplius mori non potest . Sic infra cap. 10. Videtur declarare , non est eis reliqua hostia pro peccato postquam unicam Christi hostiam semel abjecerunt & conculcarunt . Impossible igitur est eos resipiscere & servari . So Calvin also : Porro haec ratio est cur iterum dicat Christum crucifigi , quia nos hâc conditione illi commorimur , ut meditemur perpetuam vitae novitatem . Qui● ergo in mortem recidunt , opus habent secundo sacrificio , ut capite decimo habebimus . Crucifigentes sibi ; hoc est , quantum in se est . Yea Beza himself who seeing what might be said for Universal Redemption from this Text endeavours to put in a bar , yet concludeth thus : Et fortasse sic potest ista sententia explicari acsi declaretur istos non posse rursum renovari , quoniam rursus oporteret Christum crucifigi & illis ludibriis exponi , quod fieri amplius non potest , illo semel pro mortuis credituris crucifixo , nec in gratiam istorum apostatarum rursum crucifigendo : quam sententiam si amplectamur uti sane probablis & commoda mihi videtur , &c. ] I will add no more ( though many more might be added . Now according to this exposition it is evident that it is implied that Christ died for these men : or else there seems no force in the Argument to prove their sin unpardonable , and themselves unrecoverable . For the Holy Ghost here plainly intimateth that this unrecoverableness is the fruit of their Apostacy ; and that they were not unrecoverable before they were Apostates ; and yet the reason of their uncureableness lies in this , that it is necessary to their pardon and cure that Christ should die again , which cannot be : Now it implieth that he died for them as they were in their state before Apostacy , or else on this reason it might be said as well that their recovery and pardon was as impossible then , and so their Apostacy should not be the reason , but Christs not dying for them at all should be it : Which is plainly contrary to the Text. But if any will needs deny this most probable interpretation , and expound it efficienter , [ that they do as much as they can to kill Christ again by their malice and contempt , and making him to be but as a malefactor , do approve of the Jews crucifying him ] ( as Grotius and many more expound it ) still it intimates that their sin did put him to Death once before or else , what force is there in the Argument ? For it seems to run thus , [ they , that as much as in them lieth , put Christ to Death twice ( or a second time ) are remediless : But so do these Apostates , Ergo , &c. ] Now if their sin ( as the pro-causa meritoria ) had no hand in his Death at first , how can they be therefore remediless for endeavouring it a second time ? For it was but once by them . And if the same sin was pardonable in those that not only in desire but in act , did put him to Death , viz. the Jews ; then it appears that it was a pardonable sin : And that the same sin , ( nay the Conatus or meer desire of it ) which was pardonable then , should become unpardonable since , as it is a fancy , and hath no Scripture proof ; so it is apparently false , seeing it supposeth that the Law of Christ is not now the same as then , which is false . A second Argument for Universal satisfaction , this Text affordeth us : Christ satisfied for all those who are inlightened , and have tasted of the Heavenly Gift , and are made partakers of the Holy Ghost , &c. But some Non-Elect are such : Therefore Christ satisfied for some Non Elect , and consequently for all . This Argument is urged before , therefore I shall say little to it . Some answer to the Minor that it is to be denied , because this Text doth nihil ponere sed tantum supponere . Answer , But it doth not suppose that which never was nor will be , nor is possible . Most Interpreters ( almost all ) that are against Universal satisfaction , do expound this Text of those gifts which may and oft are really lost : The number is so many that I will cite none 2. It is further said by some , that these benefits presuppose not Christs dying for them . Answer , This is answered already . They that can prove that God can , will and doth give all these without satisfaction to his Justice first made , are but a step from Socinianism , and may next say , he can and will give pardon without satisfaction : And then they are within a step of infidelity , and next in danger of saying , that Christ Died in vain , surely the Holy Ghost is given by Christ Crucified , and I think only to them for whom he was Crucified . The Devils are not therefore uncurable ( for ought any Scripture reveals ) because they would put Christ to Death , through malice , if it were in their power ; nor had they ever these fruits of his Death . But according to their sense against whom I argue , the Devils might hence be said to be unpardonable as well as Apostates . Which is no Scripture Doctrine . The 7th . Text , which I shall urge is , Heb. 10. 26 , 27 , 28 , 29. For if we sin wilfully after we have received the knowledg of the Truth , there remaineth no more Sacrifice for sins , but a certain fearful looking for of judgment , and fiery indignation , which shall devour the Adversaries . He that despised Moses Law , died without mercy , under two or three Witnesses : Of how much sorer punishment suppose ye , shall he be thought worthy , who hath trodden nunder Foot the Son of God , and hath counted the Blood of the Covenant wherewith he was Sanctified , an unholy thing , and hath done despight to the Spirit of Grace ? Hence I raise two Arguments . 1. Those who receive the mercies here mentioned are of the number of them for whom Christ diéd : But such are some Non-elect , Ergo , &c. The Blood of the Covenant is shed before it is sprinkled , or Sanctifieth ( shed Physically or morally ) and it cannot sanctifie Men , before it is shed for them . For Sanctification , being some degree of application , presupposeth it shed for them : I mean , If by Sanctification , be meant , either separation relative from the World to the Church , and to Christ secundum quid : Or else Sanctification real , by giving Men a temporary Faith and other Graces proportionable , and their escaping the pollutions of the World by that Faith. But some think that by Sanctification is meant that cleansing which immediately followed the Sacrifice ( the word being used from the Jewish Sanctifyings ; ) and so by Sanctification , should be meant that conditional justification , or cleansing which all Men have immediately from Christ crucified before any further Personal application . And if this be so , then the Case is plain and past question . The 2d . Argument is from those words [ there remaineth no more Sacrifice for sins , but , &c. ] Here the Apostle proveth the uncurableness and desperateness of their Case , in that there remaineth no more Sacrifice : And this is proper to them when they are Apostates . Now if there were never any Sacrifice for their Sins , then this reason will prove their case no more desperate since their Apostacy than before ; nor will it prove the Case of Apostates any more desperate than the Case of all wicked Men for whom Christ died not . But that is contrary to the Text. It is either their own sin or the Elects sin , or some other Mens for whom the Apostle saith , there remaineth no more Sacrifice . If other Mens , then that proves not their case any more desperate than it was : For a Sacrifice for other Mens sins hinders not their Case from being desperate before : Besides , it is no loss to them to lose the Hopes of Life by such a Sacrifice : For they could be no hopes . But it is mentioned here as their loss , and the sad consequent of their Apostacy . If 100 Soldiers be taken Prisoners by the Enemy , and their former Prince shall Redeem 50 of them by a Ransom , and when he hath done shall send to all the 100 to come to him , and be true Soldiers again ; and hereupon they all come ( though not all alike affected to him ) and he tells them all [ if ever you sleep on your watch and so be taken by the Enemy again , or if you forsake my Colours and perfidiously turn to the Enemy , there remains no more Ransom for you , ] would not any Man wonder both how the 50 not ransomed should come out of Prison at all ? Or why the Prince should tell them , There remained no more Ransom for them when they were never ransomed at all ? Doubtless the Holy Ghost doth not pronounce these Apostates to be therefore miserable , because there remained no more Sacrifice for other Mens sins : As if you should say to a man in a Consumption , There is now no hope of your Life , because the Physitian hath given one effectual Receipt to your sick Neighbor , and will give him no more . But if it be acknowledged ( as it must be ) that the Text means , there is no more Sacrifice for the sins of these Apostates ; then it plainly intimates that there was once a Sacrifice for their sin till they by Rejection , deprived themselves of the benefit of it . Obj. There was a Sacrifice sufficient for their sin before their Apostacy . Ans . 1. And was it not sufficient materially after ? Sure according to the opinion of the opponents it was . 2. If it were only sufficient to have been a Sacrifice for them , but was not a Sacrifice for them at all , ( which is their Sense ; ) then their condition was as remediless before their Apostacy as after ; and then this could be no part of their misery procured by Apostacy . 3. The Apostle saith not [ there remained no more sufficiency for them in the Sacrifice ] but [ there remaineth no more Sacrifice . ] Obj. They did now fully discover that Christ died not for them , which was never discovered before ; and therefore they are more miserable . ] Ans . Then all the inconvenience that Apostacy brought on them was but a disclosing of the truth ( that they had never any remedy or Sacrifice for their sin ) a little sooner than it should else have been disclosed . But that 's a far smaller matter than the Apostle intendeth . And then it should rather be said [ there is no more ground left for false hopes and mistakes : All this while you falsly thought Christ died for you , but now because you have denied him , it is disclosed to you that he never died for you . ] Indeed this Doctrine suits well with the Antinomian fancies , which make our love and obedience to Christ to have no more tendency to Salvation than as meer signs and duties . 2. The Text plainly intimates the contrary to what this objection affirmeth : For it saith not [ there is no more false conceits of a Sacrifice for sin ] but [ there is no more Sacrifice for sins . ] Obj. It was before offered them by the Word and general conditional promise : But after their Apostacy it is offered them no more ; and therefore it is said , there is no more Sacrifice . Ans . 1. It cannot be offered to them , with a possibility of their acceptance or benefit , till it be first offered for them to the Father : That which is offered is [ a Christ that hath redeemed us ; with his benefits ] A Christ that hath not redeemed or ransomed us , is a gift that would not save us , if he were offered by God and accepted by us . 2. Indeed Christs Sacrifice for sin was offered only to the Father , and is not at all offered to us . Christ himself is offered to us , but not as a Sacrifice , but as a Ransomer , or one that was a Sacrifice offered to God for us , and now would be a Head and Husband to us . His benefits also by this Sacrifice merited are offered to us , but not the Sacrifice it self . Calvin on the Text saith thus [ Hostiam ergo iis residuam esse negat qui a Christi morte discedunt ; quod non fit particulari aliquo delicto , sed abjecta in totum fide , &c. Nam quum mors Christi unicum sit Remedium quo ab aeterna morte liberamur , qui vi● illius atque beneficium quantum in se est abolent , nonne digni sunt quibus preter desperationem nihil reliquum fiat ? Qui in Christo manent , eas ad quotidianam reconciliationem Deus invitat : Quotidie irrigantur Christi sanguine : Quotidie expiantur eorum peccata perpetuo ejus Sacrificio , si extra eam non est quaerenda salus , ne miremur omnes qui eum sponte relinquent , omni spe veniae privari , &c. Eos igitur solos notat Apostolus qui Christum impiè deferendo mortis ejus beneficio se privant . Paraeus makes it to be the Apostacy it self that had no Sacrifice , [ si ab agnita veritate Evangelii ad judaicas hostias mali●iose relabantur , nulla eis reliqua sit hostia pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccato expiando . ] And comparing this Text with Heb 6 6. And shewing that they speak of the same thing , he shews that this is the punishment of Apostates , that [ there is no more Sacrifice for sin . ] But certainly if there were never any Sacrifice for their sin at all , that could not be as a punishment for their Apostacy : Christ did not punish Mens Apostacy on the Cross by not dying for them , Paraeus adds [ Hostiam pro peccato intelligit expiatoriam propter quam Deus placatus remittat eis peccata . Negando hanc reliquam esse Apostatis , negat spem remissionis , veniae , gratiae aut salutis ullam eis superesse . Negando enim causam negat affectum : Quaeris cur nulla supersit ? Quia non est nisi unica Hostia peccatorum expiatrix , nempe Pontificis Christi hactenus ad longum demonstrata : Hanc vero abjiciunt Apostatae . Nulla igitur alia eis est reliqua . ) So that there was a Sacrifice remaining to them for their sin , before their Apostacy . Bullingar in loc . saith [ Jam vero cum non sit alia nisi una pro peccatis hostia , illi autem hanc unicam contemnant ; certè aliam non invenient ullam . ] Marlorat adds [ talibus ergo contemptoribus nulla s●es veniae relinquitur ] So that they had a Sacrifice for sin till they Apostatised . So Dickson also in loc . Piscator , and many more ( for I will name none but who are known to be against universal Redemption , lest their exposition be rejected . ) To all this I find no more objections of our opponents ; but to the first argument which we draw hence they return many words . Which was , both from all those benefits which here Apostates are said to partake of , which only Christs Blood hath procured them , and specially in that they are expresly ascribed to Christs Blood : for they are said to have been sanctified by the Blood of the Covenant : ) Now to this they say ( to give you the Sense briefly : For if I should recite and answer the maze of words which some here use , I should provoke the Reader to throw away all in weariness or loathing . 1. This speaks only of some that were professors of the Faith of the Gospel , separated from the World , brought into the Church , &c. but these are not all Men. Answ . Grant that it is some Non-Elect , and it is as much as I desire from this Text. And if that be granted , I think there is few would question but that it is for all the Non-Elect in the Church that Christ died . And for those that never heard of him ( though I am past doubt that Christ satisfied for the sins of all Mankind , yet ) the use of the point is so small , that I will not contend much about it with any . 2. They say [ the Apostle doth neither declare what hath been , nor assert what may be , but only adds a commination upon a supposition of a thing , &c. ] Ans . This I answered before . I 'll stand to the Judgment of almost any learned Expositor on this Text , though against Universal Redemption . See Calvin , Beza , Paraeus , Piscator , Perkins , Dickson , Bullinger , &c. 3. They say [ It is certain that these Men made profession of all these things , &c. and therefore the open renouncing them was a sin so hainous as deserved all this Commination , though the Apostates themselves had never interest in Christs Blood. Answ . What 's this to the point ? The Text saith , they were sanctified by the Blood of the Covenant , and not only they professed that they were . 4. They say [ it was the manner of the Saints and Apostles themselves to esteem of all baptised initiated persons , ingrafted into the Church as sanctified persons : So that speaking of Backsliders , he could not make mention of them any otherwise , than as they were commonly esteemed to be , and at that time in the Judgment of charity were to be considered , &c. ] Answ . 1. How much doth it differ from the language of Men when they are pleading for Separation ? Then they cannot endure to hear that all the baptised are called Saints by the Apostles and Churches . 2. Indeed only those are so called that seem probably to be so . 3. And therefore what is this to them that by Apostacy into a remediless misery , shew themselves not to be so . The Apostles will not encourage known falshood in the Speeches or Opinions of others , much less be the Authors of it , and lead them into it ; doth the Apostle here pronounce their Case hopeless and remediless , and tell them there is no Sacrifice for their sin but a fearful looking for of Judgment , & c ? and doth he at the same time perswade People to believe , that they were sanctified by the Blood of the Covenant , &c. if it were not true ? Even then when it openly discovereth it self false or is supposed so to do ? 5. They say ] if the Text be interpreted positively and according to the truth of the thing it self in both parts thereof , viz. 1. That these of whom the Apostle speaketh were truly sanctified . 2. That such may totally perish , then these two things will follow ; 1. That faith and Sanctification is not the Fruit of Election . 2. That Believers may fall finally from Christ . Answ . 1. These were truly sanctified , though not with that Sanctification which is proper to the Elect and saved . 2. No doubt such may and do fall away and perish . He that denieth this must deny to believe Christ , who hath expresly affirmed it in Mat. 13. That they in whom the Word is not deeply rooted do believe for a while , and in the time of temptation or persecution fall away . What else is our distinction between Temporary Faith and saving ? 3. When common Faith and Sanctification is antecedent to special Faith and Sanctification , and so found in the Elect , it is then a Fruit of Election : But when it is found in others , it is no Fruit of Election . And why should they wonder at that , who deny it to be a Fruit of Satisfaction or Ransom , which is a more Universal cause then Election is ? 6. They further say [ there is nothing in the Text to perswade that the Persons here spoken of , must needs be truly justified and regenerated Believers , much less that Christ died for them , &c. ] Answ . 1. That they were illuminated , and partakers of the Holy Ghost , and sanctified by Christs Blood the Text speaks without strained consequence : ( with Heb. 6. 6. But that they had true special saving Faith , Regeneration or Sanctification , I affirm not . Yet was it true . 2. Is it a strained consequence to conclude , 1. That he who by Apostacy is fallen into that misery which he was never in before , and other sinners are not in , that now there is no more Sacrifice for his sin , had before a Sacrifice ? And so have other sinners that be not fallen so far as he is ? 2. Or that he who is sanctified by the Blood of the Covenant , was one whose sins caused that Blood ? and for whom it was shed ? If you had proved that it sanctifieth those for whom it was never shed , then you had done something ; so much for this Text. I had thought to have answered all the objections of the contrary-minded which the Books at hand afford ; but I shall do far less than I thought to do in it , as finding that they are so disordered , wordy and weak , in many , that I shall but fill Paper with needless Lines , and be tedious and ungrateful to the judicious Readers . The 8th . Text which I will insist on is Matth. 22. 2 , 3 , 4 , 12 , 13. The Kingdom of Heaven is like unto a certain King , which made a Marriage for his Son , and sent forth his Servants to call them that were bidden to the wedding , and they would not come : And he sent forth other Servants , saying , Tell them that were bidden , saying , Behold , I have prepared my Dinner , My Oxen and my Fatlings are killed , and all things are ready : Come unto the Marriage , &c. Then said he to his Servants , the Wedding is ready , but they which were bidden were not worthy , So 12. 13. Here it is agreed on that God is the King : The Wedding feast , is Christ and the benefits of his Death offered by the Gospel . The killing of the Fatling most say , doth intimate the killing of Christ that he may be to us the Bread of Life , and his Flesh Meat indeed , and his Blood Drink indeed . The Messengers are Preachers : The message is the Gospel Invitation or Offer . Hence therefore I thus argue ; If all the things are ready before hand which upon coming in to Christ are to be received , yea and ready for those that refused to come , and only their not coming , or not coming preparedly do hinder their participation , then Christ was a Sacrifice made ready even for all that refused to come . But , &c. Ergo , &c. I mean not that Christ was appointed to save final refusers considered as such : But he was a Sacrifice for all the Sins of the same Men , except their final refusal , and thereby made ready for them all those saving benefits , which upon coming in they were to receive . This message any Minister of the Gospel may now deliver to unbelievers : Come in to Christ ; accept him as a Redeemer , Lord and Saviour , and with him pardon and Salvation ; for all this is ready : All that is prerequisite to believing or coming in , is done by Christ , as far as concerned him as a Sacrifice and a Donor of his Testamentory benefits ; and as far as unsatisfied Justice did require : All things that are requisite objectively to your believing are ready . Now this could not be a truth ; if Christ had not been a Sacrifice for these Mens Sins : For how is all ready when the very first and most needful thing is unready , that is , an expiatory Sacrifice for sin ? When satisfaction to justice is unready ? Can they make this ? Or are they called to make it ? Or would their coming in make it , which was not before made ? Or would coming in serve turn without satisfaction ? Rather it should be said to them ( as to the Devils ) come not , for nothing is ready . For where Christ is not ready , and satisfaction for sin not ready , there nothing is ready which a sinner is called to by the Gospel . The Cause being wanting , all the Effects must needs be wanting . Obj. All may be said to be ready , in that Christs Death is sufficient for All. Ans . That 's true ; and I desire no more ; if you understand it as Divines have hitherto done , and as this Text proves it ; that is , that it is a sufficient Ransom , Sacrifice , Price , Satisfaction for all . But then this implieth that it is a Ransom , Sacrifice , &c. for All. But according to the new futile evasion , it is false , viz. that Christs Death was only sufficient to have been a Sacrifice or Ransom for All , if God or Christ had so been willing : but indeed was no Ransom for them at all . For is this making all ready ? Is Christ any readier for those he died not for , than for the Devils ? or than if he had never died at all ? VVill you send to a Prisoner and say , I have paid 1000 l. for thy fellow Prisoner that owed but 500 l. the sum is sufficient to have discharged thy debt too , if I had ever intended it , therefore come and receive a discharge , for all is ready ? Or will you bid your Servant go to all the Town and say , I have killed and dressed meat enough for you all , resolving that some of you shall never tast of it on any conditions , therefore come now and partake of it all , for all things are ready ? The Readiness that Christ speaks of here is such , as supposeth all things to be ready except receiving by Faith : nothing but coming is wanting . Obj. But Faith it self is not ready , therefore Christ died not for them . Ans . A false consequence which yet bears the whole fabrick of the opposers Cause . 1. Doth not the Text plainly distinguish here between Faith and all the Benefits that by Faith we are partakers of ? Doth it not plainly say , that all things ( else ) are ready ; when yet Faith in them was unready , for they would not ? But the Invitation was come , for all things are ready ▪ what a silly cavil would men put into the mouths of the invited , teaching them to say , my coming is not ready ; therefore all things are not ready : nay nothing is made ready for me . This Text expresly distinguisheth between all other things , and coming : and so shews , that when men will not come , yet all things were ready , and nothing but Faith was wanting to their participation . And therefore Christ may be a Sacrifice made ready for those , that have not Faith , and therefore receive him not . 2. And you might see some of the reason of this in the Text : The King in one Relation prepares the feast : and in a further invites his Guests : and in a further compels them to come in ; God and the Redeemer as preparer of the feast , ( which is 1. By satisfying Justice . 2. By enacting the New Law ) have made all things ready . But to give Faith belongeth not to him in either of these respects . 2. God and Christ as the Inviter of his Guests , doth all things requisite to the invited . 3. But God as one that resolveth de Eventu , what particular persons shall be compelled to come in , gives that Faith , or so compels them . Faith follows this compelling ( which , say Interpreters truly and generally , is an importunate prevailing persuasion ) Now may not God 1. Make Christ a Sacrifice for all , ready ? 2. And by Legislation or conditional Donation , make a free gift of Christ to all that will have him ? 3. And invite multitudes that will refuse ; and yet compel but his chosen only to come in ? Here it is that special differencing Grace begins , in the execution ; and it confoundeth men in the whole body of Theology when they will needs suppose it to begin where it doth not , that is , in Redemption by Sacrifice . All men shall one day confess , all things were ready : if I would have come in I had been saved : it was my own wilful refusal that deprived me . Obj. But why doth not God compel all to come in as well as some ? Ans . 1. O man ! who art thou that disputest against God ? May he not do with his own as he list ? He compelleth some from the superabundance of his Mercy : He inviteth the rest in great mercy also . 2. This will be no excuse to the refusers : what if God had only invited all , and compelled none ? What if he had suffered all to perish in their wilfulness ? would that have been any ease to any ? and if he compel some , is that any wrong to the rest ? will not Conscience say another day , I perish justly , that would not be saved ? must I need compulsion to accept of a Redeemer and Salvation with him ? Obj. But it is not in my Power to come : I cannot . Ans . There 's no man that would come that can say so : if you will you can ; yea you do come . If you will not , who will you blame but your self , you may come if you will. As your will-not may be called a cannot , so it 's true , you cannot : your cannot and will-not is all one . As for those men that open their mouths against the most High , and say , that [ if God give not willingness and faith to men , he doth but delude them to tell them that Christ died for them , and to give them Christ , if they will. ] I intreat them to consider , 1. God hath laid the cause of mens perdition on their own will , still in his word , and will do at Judgment . 2. God hath taught all men naturally to accuse themselves when their wilfulness was the cause . 3. The light of Nature teacheth all Nations under Heaven to lay the blame on the wilful , and to make all their Laws , and execute all their Judgments on that ground ; acquitting men so far as they can be discovered to have been forced and involuntary , excusing him that can say [ I did it against my Will ] condemning those that did it willingly : Deny this therefore and you deny , 1. The Law of God in Scripture . 2. The Law of natural Conscience . 3. And overthrow all Laws of Nature and Nations , and all Churches and Commonwealths . Did ever any sober Prince say , I will not condemn a man for wilful Murther , because he hath not free-will , nor power to forbear it , except God give it him ? Or did ever wise Judge absolve an offender on that ground ? If a VVhore-monger or Drunkard so accustom themselves to those sins that they have contracted a habit , and cannot forbear them , did ever any Law-giver , Judge or Wise man , take that for an excuse ? Or rather for the most hainous aggravation of his fault ? God and Nature hath taught all men , in their enquiries after the cause of sin , to stop at mans Will and lay the blame there . In intreat wise godly men therefore , that they would not shut the very eyes of Nature it self , and overthrow all order of things for their by-conceits ; and when they have done to fly in Gods Face with such horrid desperate unreverence and presumption , as to say , God deceives and deludes men , if he give a Ransom for them , and give them Christ and Pardon on condition of their willingness , except he also make them willing . I have before shewed it ( without any participation with Pelagius ) that all men that perish do suffer for abuse of Grace , sufficient to its immediate use and end : and if God will not suffer all so to perish , but compel some to come in , when he doth but invite others ; our Eye must not be evil because he is good . He deals mercifully with all , but more mercifully with some : those therefore shall for ever glorifie his Mercy , and the rest be left without all just excuse , and be speechless . The 9th Text is Mat. 18. 27 , 32 , 34 , 35. Then the Lord of that Servant was moved with compassion and loosed him and forgave him the Debt . &c. Then his Lord after that he had called him said unto him : O thou wicked Servant , I forgave thee all that debt because thou desiredst me : shouldst not thou also have had compassion on thy fellow Servant , even as I had pity on thee ? And his Lord was wroth and delivered him to the Tormentors till he should pay all that was due unto him . So likewise shall my Heavenly Father do also to you , if ye from your hearts forgive not every one his Brother their trespasses . Here it 's plainly said by Christ himself , that the debt was forgiven him , who afterward perished . Whence I argue ab offectu ad causam , therefore Christ died for him . For without Blood there is no remission . Two things are said against this . 1. That Theologia parabolica non est Argumentativ● . Ans . And I am sure that Christ's Theology is not delusory or false . If he taught by Parables , then his Parables were and are teaching ; and if teaching , then we may argue from them . But consider , though it 's certain that nothing in Parables is to be stretched beyond the intent , yet this is the plain sense and intent ; Christ shewing that those that have received mercy for their own sins , must forgive others , or else they shall perish as ungrateful for what they had received , and as unmerciful to others . 1. It is twice over expresly said that , [ he forgave him the Debt . ] 2. The effect followed , he loosed him , viz. from Prison . 3. It is the aggravation of his following sin , to be ungrateful for his own pardon ; and there is no ingratitude possible , if it had not been true that he received that mercy himself . 4. Christ expresly openeth and applieth all this to his own Disciples , saying , so also will my Heavenly Father do to you , if you from your Hearts forgive not , &c. so that it is past doubt that this forgiveness was real . 2. The other objection is this : Those that are forgiven never fall away or perish : and therefore this parable is not so to be understood . Ans . The text saith plainly , the debt was forgiven : and therefore it is certainly true . There is a fourfold forgiveness of sin ; which I desire may be well observed . First , upon Christs undertaking to suffer , and so his moral satisfying , God the Father as the offended Legislator of the Law of Nature , remitted his right of punishing and advantage of honouring his Justice , meerly on that ground , and in that Relation ; suspending the obligation of that Law , and delivering up the sinner and all his Debts into the full power or hands of him that Redeemed him , giving him authority to give remission to whom he pleased on terms of Grace : so that as Christ and not man did satisfie Justice ; so it seemed most meet to the Wisdom of God , that Christ and not man himself should be the first receiver of the pardon and other benefits : but with this difference . 1. Christ receiveth them eminenter in potestate conferendi , as he hath power to confer them on the Redeemed : But we receive them from Christ formaliter , in themselves . 2. Christ receiveth them for our good ; It is not the pardon of any sins of his own that he receiveth . But we receive them for our own good . So that God hath given us eternal life , and this life is in his Son : and he that hath the Son hath life : God hath put a Pardon for us into Christs hands , in giving him this Power : and Christ must be the conveyer to us , in the exercise of his Power , For as the Father Judgeth no man , but hath committed all Judgment to the Son ; so he Absolveth no man , but hath committed all Absolution to the Son : For Absolution is one half of Judgment . That is , God as the Rector according to the meer Law of Nature , and as meer Creator , on the first ground judgeth no man : But now he judgeth all as Redeemer on terms of Mercy , by him that Redeemed us ; and so Absolveth . So then the first pardon of sin , was in Potentia Remittendi , virtual , put into the hand of Christ only , for his Sacrifice and Satisfaction ; and not to the sinner immediately himself . 2. The second Pardon , is by Christ thus Authorized : and it is by him as Donor , Testator or Legislator of the new Law : and it is , [ A Grant of Remission of sins to All men , on condition , they will accept him and pardon with him ] so that this is Christs first pardoning act and this is but a conditional pardon , and therefore is not yet full , and actual . 3. The third Pardon of sin , Is Christs actual Pardon upon the performance of the condition : which is not by any new physical act , but by a new moral act of the former Law or Grant ; which till now was suspended , upon the non-performance of the condition : it being the Will of the Legislator or Donor , that his Instrument should not act or remit sin till men believe . 4 The fourth Pardon and most full , is that by the absolving Sentence at Judgment , by Christ as Judge when our sins shall be blotted out , when that time of refreshing comes , as the Apostle speaks Act. 3. These four are several acts tending to the full perfecting of our Pardon and Justification , and are all called Pardon , and must all proceed in this order one after another . Moreover the third of these , or the properest remission in this life , is of divers sorts or degrees , according to the Termini à quibus . the divers sins or penalties Remitted : As is the second also . From thence therefore we must next distinguish of Remission , as we did before from the nature of the remitting act : For the word [ Remission ] of sin , signifieth the Dissolution of the Obligation to Punishment ; and so doth constitutive Justification too : But the term Justification respecteth more strongly [ the obligation ] dissolved ; and the word [ Remission ] more strongly respecteth [ the Punishment ] to which we were obliged ; not that Remission doth only respect the Punishment ( as some mistake ) and not the obligation at all ; but it chiefly respecteth the Punishment . And therefore it is both Obligationis Relaxatio vel Remissio , & Poenae Remissio , but most properly and principally the last . And therefore it is a right distribution of Remission , which is taken from the diversity of the Penalties remitted . Let us therefore First distinguish of Punishment that we may the better distinguish of Remission . And before that let us define Punishment . Punishment Actually taken , Punitio , is . The Action of a Governour depriving an Inferiour of some natural good , because of some fault by him committed ( or because of some Moral Evil. ) Punishment Passively taken , Poena is a privavation of some natural good , Inflicted for the desert of some Moral Evil. The Matter of Punishment is Natural Evil : and therefore the first thing intended by the Inflicter is , ut noceat patienti ; that it may hurt the Sufferer , and so may have the Matter of Punishment . The form , is its Relation to a fault , viz. that it be [ because of some Moral Evil : ] The end is [ the demonstration of Justice ] this end enters the difinition of Punishment in General , and is common to all Punishment . The other ends proper to each Species , are to be fetcht from the definition of that Species . And first quoad Materiam Punishment is of two sorts . 1. Some Punishment is destructive to the sinner : and some is lesser , consisting in the removal of such good , whose loss is tolerable . 2. Quoad finem , some punishment is for the Demonstration of Justice most eminently and principally ; and that is either 1. When there is all Justice in●utmost Rigour , and no remitting mercy . 2. Or when the remitting mercy is small comparatively , and Justice is most eminently demonstrated . 2. Some Punishment is for the demonstration of Justice conjunct with a far greater and more eminent demonstration of Mercy . This is commonly called [ Chastisement ] yea , [ Paternal Chastisement ] because of tenderness and Love that accompanieth it ; though indeed it is common to a Master , a Prince , or any Rector to Chastise , as well as a Father . God punisheth in this sort . I. Rebels , or Unbelievers . 1. To Restrain them . 2. To Reclaim them . 1. From Total Rebellion . 2. From a seeming Religiousness , or half Christianity , to Sincerity . 3. From particular Sins . II. True Believers , his Adopted Sons . 1. To weaken their Corrupt Inclinations , and strengthen their Holy Inclinations . 2. To raise them from particular falls , and excite particular Graces into lively exercise . 3. Remotely . 1. To fit them for great Works . 2. To fit them for greater Glory hereafter . 3. To Glorifie his Power and Grace in their sustentation , and deliverance . 4. But still the end of Punishment as such , or of the Evil that is in it , is the demonstration of Justice in some measure , however moderated and prevailed over by Mercy ; even Fathers Chastise their Children in Paternal Justice , but with a prevailing Love ; and Vindictive it is , though not in that rigorous Sense , as the first mentioned sort of punishment is Vindictive . And as Remission must be distinguished according to the diversity of the penalty remitted , so also in respect of the sins remitted . ( Though to remit Sin , and to remit punishment is all one ) for it is , 1. Either the whole general Mass of Sin past , and present , habitual , and actual , ( besides Original imputed Sin ) which is remitted at once , ( which is at our first Repenting and Believing sincerely . ) This is called Universal Remission , or Justification : Or else 2. It is particular sins of Act , Omission , or Habit , that are remitted to one who had all the sins of his Unregenerate State pardoned before , and was disposed to this Actual , as being Habitually Penitent , and Believing . This is commonly called Particular Remission , or Justification . Also in regard of the obligation , dissolved remission must be distinguished : For it is either the penalty of the Law of Works ( which is remitted to all Believers . ) 2. Or the Penalty of the Law of Christ ( which it obligeth men to for non-performance of the Conditions of the Law , ) which is remitted to no man ; some who say the Law of works is totally abrogated , do call this last [ the peremptory sentence of Christ's Law ] as distinct from the former , which they call [ the remissible sentence of Christ's Law , ] but all comes to one in sense . Moreover , Remission must be distinguished quoad jus ipsum , or its very form Into . 1. Inceptive , or Remission given at first . 2. And Continuate , or Remission confirmed and continued ; ( which requireth a continued moral action of the remitting Law or Grant , and more than the continuance of our Faith , which was the Condition of inceptive Remission , viz. The addition of sincere obedience , and the continuance thereof . By all this it may appear that remission of sin is variously distinguishable , and not to be taken in one and the same sense wherever we find the word in Scripture . And because I have run so far in distinguishing , I will add some Conclusions in application of them . Conclus . 1. In the first remitting act ( wherein God so far remitteth sin as to let go his Jus Puniendi , as Rector secundum legem operum meerly , and giveth up all into the hands of the Redeemer , to give out remission as he please on terms of Grace ) in this act , I say God doth remit all the sins of all mankind , as they are against the Law of works . Of this are meant those Scriptures which say [ Christ having purged away our sins , ascended , &c. ] Heb. 1. 3. And that he took away the sins of the World , and that God was in Christ reconciling the World to himself , not imputing to them their iniquities , &c. 2 Cor. 5. 19 , 20. Concl. 2. In the second remitting act ( by which Christ first gives out pardon according to the power given him ) Christ the Redeemer and the Father by him , doth forgive conditionally all sins to all men , except what the very nature of the Condition excepteth , viz. The Non-performance of the said Condition . Concl. 3. Neither of these Acts , or any following , do remit the proper , viz. final non-performance of the Conditions of remission . Concl. 4. In the third act , Christ doth actually remit to every true Believer all the destructive Penalty of all his sins past or present , and all that Penalty whatsoever which proceedeth from the intention of demonstrating Justice above Mercy , or prevailing or rigorous Justice , commonly called vindictive in a more rigid restrained sense . Concl. 5. It is not only the Eternal punishment , but all the temporal punishment which is of the fore-described Nature , which Christ remitteth to every Believer . Concl. 6. At the same time he disposeth him to the daily receiving of a daily pardon for daily sins , both in that his former sins being all pardoned , his person is Accepted and Adopted , and his Soul habituated to that Faith and Repentance which is the Condition , and possessed of the Spirit , which maintaineth these Graces . Concl. 7. Yet are not his sins actually pardoned before they are committed . Concl. 8. Inceptive Remission is actual , and equal to absolute ( as to the present possession of it ) as soon as men believe ; but as to the continuance of it , both Universal and particular Remission , are still but Conditional till death , and the Condition of Continuance ( as is beforesaid ) is more than the Condition of our first obtaining . Concl. 9. That Men lose not Justification or Remission , therefore comes not from the Nature of the thing , nor the Tenor of the Remitting-Grant , which being Conditional , supposeth ever the possibility of the Non-performance of the Condition : ( alas , more than possibility , ) but it comes from the good pleasure of God to maintain that Grace in his Elect which he hath given them , so far as to see infallibly that they perform the Condition of continued and renewed Remission and Justification , by causing them to persevere , and overcome , and therefore God as Legislator ( in Precepts , Prohibitions , Threats , and Rewarding Promises ) doth still deal with all Men as defectible , and supposeth the possibility of their falling away from Grace , and perishing . But God as Eternal Elector , and Determiner ▪ of Events by his Decrees , dealeth with all his Elect as Men whom he resolveth infallibly to Save , and whose Apostacy is , though possible , yet non futura , a thing that never shall be ; yea , in respect to the power of any Enemy to deceive them by overcoming God's preserving grace ; so the deceiving or perverting of them is properly impossible , as well as not future ( as Christ himself tells us . ) Concl. 10. It is evident therefore that Remission and Justification are not perfect in this lifie , both in that many sins are still behind to be remitted , and from whose guilt a particular Justfication is necessary to be added ; and also because the very continuance of the Justification and Remission received is but Conditional ; and a Conditional Grant is not so perfect as an absolute , or when the Condition is all performed . Concl. 11. That punishment which man was sentenced to Gen. 3. after his fall , and the Redeemer inflicteth in this Life on merciful terms ( where there is a greater demonstration of mercy , than vindictive Justice , which is commonly called corrective punishment or chastisement , ) is never wholly remitted to any , even of the Elect themselves in this Life . All Men must eat their bread in sorrow , and be sick and dye , and the Earth is still cursed with barrenness for our sakes , and the remnants of God's frowns , and want of Communion with him , and want of more Grace and Spirit from him , and of mortification of our Sins , are all sad punishments which the Elect must here undergo . As for those that say that none of these are punishments , I have elsewhere confuted them at large . 1. They contradict express Scripture . 2. And Orthodox Divines . 3. They understand not the definition of Punishment , else would they know that Chastisement is a Species of it . Nor is it true that they say , that God hath taken away all the evil of Affliction , but only he hath taken away the Destructive Evil , and introduced or added a greater prevailing good , which yet this Evil must ( and that but by accident ) produce . It is essentially quoad materiam , malum naturale still ; & quoad formam it is propter malum morale . So that quoad Receptionem peccatoris patientis , as to our Reception , Remission of Sin is not omnibus numeris perfect in this Life , there being still some unforgiven Punishment to be suffered here . Hence you may see how to judge of the Controversie so much agitated between us and the Papists , Utrum Remissd Culpa remaneat poena temporalis ? Whether Temporal Punishment remain when the Sin is forgiven : ( And how indistinctly that question is commonly handled ; etiam per magni nominis Theologos ( Detur Venia censurae necessariae . ) As merciful corrective Punishment is not all remitted in this Life , to any of the Elect , so Sin it self is to them so far unremitted , as the punishment is unremitted . I weigh not the Clamours that some will make against this Assertion , who use more zealously to assert the Dictates of their Leaders , than the words of God ; and to search and learn what the Orthodox say , than what God saith , or the Nature of the thing containeth . Hear the Scripture , Lam. 3. 42. [ We have ▪ transgressed , we have Rebelled , thou hast not pardoned . ] This was spoken by the Prophet in his own name , and the name of all God's People , the Jews , because of their Temporal Sufferings . Abundance of the like importance might be cited from Scripture , but this is not the place . Methinks those Antinomians should not be against this Doctrine , who ( falsly ) teach , that that it is only Temporal Punishment or Chastisement that Believers Pray against , when they daily Pray , forgive us our Trespasses ( as the most moderate of their Books do affirm . Concl. 12. This imperfection in Remission of Sin here , comes not from any deficiency in Gods Love , or Christs satisfaction , but from God's Wisdom ( in the right giving out of his Mercies ) and Man's State , and the nature of the work . Yea , in sensu activo , in respect of God as meer Legislator of the Law of Works , Remission may be said to be perfect ; that is , quantum in se in illa Relatione , he hath perfectly pardoned it , by quitting all his right of punishing , into the hands of the satisfier . From whom he receives , to him he delivereth . But Christ seeth it meet to give it out to us on Conditions , and by Degrees ; and we are not at the highest Degree 'till the end of all , at Judgment ; ( even the Remission it self , and not only the manifestation is thus given by Degrees . ) And so it may be longer coming to us , and be still passively imperfect through our incapacity . As a King receiving a Ransom for a Prisoner , may agree when all the Ransom is paid , that yet he shall be delivered but by Degrees , or upon Conditions . Concl. 13. Yet some and many Degrees of the foresaid Corrective Temporal Punishment are remissible , and Christ hath Conditionally promised to remit them in this Life . He having now the inflicting of all Punishment committed to him ( John 5. 22. ) hath threatned more in his new Law to some ( yet disobedient ) than to others ; and promised more forbearance and tender dealing to some than to others . Concl. 14. But this is not by so Universal and unreserved a promise , as the Remission of Destructive punishment , and as Salvation is given by : But it is by a Promise with Exception or Reserve : As if Christ should say , [ Ordinarily you may expect to smart most , when you sin most , and to be remitted and eased most , ( Consideratis Considerandis , taking one thing with another ) when you please me best : But yet I reserve my Jus Dominii , yea , and power of punishing even the best , as shall seem meet to my wisdom , for publick good , or prevention of Sin not yet committed , or manifesting my Wisdom , or Power , or Goodness , &c. ] So that mark here ; 1. That still this is punishment , and for Sin , ( if we had nothing but Original Sin ) when it is absolutely considered , why God punisheth the best ; it is for sin . But when it is asked comparatively , why he punisheth Job more than another , it is not for Sin , and therefore in the Comparative Sense , that is , oft rather to be called Affliction , Persecution , ( as from Men ) Tribulation , &c. which in the Absolute sense , must still be called Chastisement , or Punishment . 2. Mark that this Gospel Promise of Mercy , and remission of Temporal Corrective Punishment in part , is properly a Conditional Promise as it respecteth God's ordinary dealing with Men , but it is not an infallible ascertaining Promise as to this or that particular Person , though they do perform the Condition : because ( as is said ) it hath , besides the Condition on our part , certain Exceptions and Reserves on Christ's part ; ( from hence you may see how to answer the Question , whether we must pray for temporal Deliverances , Absolutely , or Conditionally . Concl. 15. As all Punishments on the Elect before Conversion ( while yet God hateth them as Workers of Iniquity , and they are Children of wrath ) are not of the first sort ( in demonstration of prevailing Rigorous Justice ) but most commonly Merciful Chastisements , ( for they are oft the happy occasions of their Conversion , yea , powerful means thereto : ) So the like must be said of the Non-Elect themselves , who are but in the same state , even they are the subjects of tender Chastisement , and in a gracious sense God is oft called their Father in Scripture , tho' not in that special strictest sense as he is the Father of the Adopted , as not giving them that special Grace , but common only . The Reason is , because though God have unequal Intentions de eventu , in Chastising the Elect , and the Non-Elect , yet 1. He doth demonstrate more Mercy than Rigorous Vindictive Justice even in the punishments of the Non-Elect , and therefore their Punishments are such Chastisements . ( Proved 1. Else they should not be guilty and accusable for losing the Fruit of merciful Corrections , when indeed it is a main mercy that they shall perish for not improving . 2. Else God would not make it the matter of a threatning to correct them or smite them no more ( that is in that sort ) because they revolt more and more , which yet he doth , Ergo , &c. 2. Punishment being the Action of a Rector as such , and not of Dominus Absolutus , an Owner as such , ( and so not formally and directly the act of God , as determining of events by his secret Decrees , ) therefore they are to be specified and denominated from Rectoral ends , ( which I call the ends of God's Legislative Will ) rather than from the ends of God's Secret Decrees de rerum eventu . Concl. 16. Hence it follows , that God may and doth remit much Temporal Punishment ( both destructive and corrective , ) even to the unregenerate ( both Elect , and Non-Elect ) taking an easier way to give the same mercy , which else he might have given in a sharper way ; and so far he may be said to remit or forgive their sins : Though yet the Destructive Eternal Punishment being not forgiven , it is not fit in ordinary Speech to say , that such mens Sins are forgiven , without a limiting restrictive explication , because they are forgiven only secundum quid , and in the weakest Sense . I have on occasion of this Text run quite beyond my first intentions in opening the nature and sorts of remission , but yet I hope not unprofitably . From all this now it may appear , that as there are several sorts of Remission , so divers of them are Reversible and common to those that perish for ever . And now to the Text in hand . 1. It is apparent that this Text speaks of some of these sorts of Remission . 2. And that it speaks of a Remission reversible , or which may be conferr'd on those that afterward perish . And though I presume not to determine which of them it is that is here meant , yet 3. It is certain that which ever it be , it is the fruit of Christs blood shed for them to whom it is given , for without blood there is no Remission . The Law of Works remitteth not , for it relaxeth not its own obligation . And God relaxeth it not but upon satisfaction , as a valuable Consideration . And therefore it is relaxed by the New Testament in the blood of Christ , for that Testament is founded in his blood . But for the sense of the Text , I judge that the Forgiveness there mentioned , is the second and third sort ; that is , the Conditional Universal Grant of Pardon by the New Covenant ; ( for the Covenant is the same in its Tenour to Unbelievers , and Believers ; there is no real change in it when men believe , only the same instrument doth then morally act , that is , actually remit sin , which before it did not , because it was suspended on a Condition which was not performed . But Christ hath done his part as Testator , Donor , and Legislator before in making the Grant. ) And so it is applicable differently to different Persons . To those that have only the Conditional Remission , and have not yet performed the Condition ; it tells them eventually what shall be their miserable case if they do not perform it ( which too oft comes to pass . ) To them that do believe , and so are inceptively Justified and Pardoned , Christ speaks as a Legislator and Teacher , supposing the possibility o● their not performing the Condition of the Continuance of Justification , and tells them what will be their misery if they perform it not though yet he may , as to the event , nevertheless Decree to cause them effectually and infallibly to perform it . Seeing I have spoken so much here of Forgiveness , I shall refer you to it , when I come to speak of other Texts of the like sense . I might here add ( lest any upon any other Interpretation of this Text , should think it of no weight ) that other Scriptures do expresly assert some kind of Remission to the Wicked , upon their half Repentance ; as to Ahab , the Ninivites ; those Heb. 10. that were Sanctified by the Blood of the Covenant , i. e. purified ; and those Numb . 14. 20. [ I have pardoned them according to thy word ] saith God of the whole People of Israel . Yea , forbearance of Punishment , with hope and means for Everlasting Escape , is a sort of Remission . Those that say this Remission needed not the Sacrifice of Christ's Blood to procure it , do say that which they will never be able to prove . The Tenth Text that I shall insist on is , ● Tim. 4. 9 , 10 , 11. This is a Faithful Saying , and worthy of all acceptation : For therefore we both la●●● and suffer reproach , because we trust in the living God , who is the Saviour of all Men , specially of those that believe : These things command and teach . Davenant putteth in the frontispiece of his Dissertations , these words of Prosper on this Text , quae sententia si tranquillo consideretur intuitu , ●●um controversiam dirimit . De vocat . Gent. li. 2. ● . 31. Here it s left past dispute , that by [ all Men ] ●● meant more than believers , for it is such an [ all Men ] as is contradistinct from believers , even as the whole from a principal part . There is no room therefore left in this Text for any cavil or exception but this one , viz. whether by ( Saviour ) be not meant ▪ ( God the Father as the common preserver of his Creature , or of Mens natural lives ) ? Rather then Jesus Christ as Redeemer ? This is commonly affirmed , and upon this ground , because it is only said ( we trust in the living God who is the Saviour ) and therefore say they , this proves not that Christ is a Saviour of all by his Death . Answ . 1. Whether it be the Father or Son that is here spoken of , is no whit material , seeing God the Father Redeemeth and saveth by his Son , as the Son doth by himself . If it be spoken of saving the Soul , and not only the Body , then it 's no matter which person it is spoken of : For God saveth none , but by the Death of his Son. Now that it is spoken de De● Redemptore , and not only of God as preserver o● Mens Bodies , I prove . 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say then the generallity o● Criticks , signifieth moren then Servator , ye● than salvator , and therefore Laurentius and Grotius turn it sospitator , and Grotius saith , that servator & salvator may be spoken of one that preserveth those that are safe and never were miserable , but so it is not here . 2. The same word is applied to God in the same manner of Speech , twice before in this same Epistle , and in both places is he called ( a Saviour ) in respect to Eternal Salvation , and not to Temporal only 1 Tim. 1. 1. [ Paul an Apostle of Jesus Christ by the commandment of God our Saviour , and Lord Jesus Christ our Hope . [ 1 Tim. 2. 3 ] For this is good and acceptable in the sight of God our Saviour ; Who will have all Men to be saved , and to come to the knowledg of the Truth For there is ●●e God , and one Mediator between God and Man , ●●e Man Jesus Christ , who gave himself a Ransom for all , to be testified in due time . ) He that denieth that the Apostle doth in both these places ●●ll God a Saviour , in respect to Spiritual and Everlasting Salvation , is either very blind or perverse . And is it not fit for us to understand the same phrase used in the next Chapter save ●●e as in the same Sense ? If one Scripture must interpret another , sure it is . On 1 Tim. 1. 1. ●●scator himself can expound the same Phrase ●●us [ observa nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servatoris etiam Patri ●●ribui . Is enim servat nos per Filium : Quippe ●●m salutis nostrae causd misit , & per quem nos sibi ●conciliavit , per quem etiam Spiritum Sanctum ●● nos mittit . [ And will not an impartial Man ●●en expound the same Phrase here in the ●●me manner ? Specially there being no rea●● to be brought from the Text to the contra●● . Even so doth Calvin expound 1 Tim. 1. 1. ●●d 2. 3. and generally all interpreters that I have observed . Yea let every place in the New ●estament be examined where God the Father ●● called a Saviour , and it will be found to have ●●ference to Everlasting Salvation , and not to ●●poral only . T it 2. 10. That they may adorn the doctrine of God our Saviour in all things . For the ●●ce of God that bringeth Salvation , hath appeared ●●all Men ; Tit. 3. 4. But after that the kindness and love of God our Saviour toward Man appeared not by works of Righteousness , which we have done , but according to his mercy he saved us by the washing of Regeneration , and renewing of the Holy Ghost ; which he shed on us abundantly , through Jesus Christ our Saviour . Luke 1. 47. My Soul doth magnifie the Lord , and my Spirit hath rejoyced in God my Saviour . So Tit. 1. 3. and Jud. 25. both in the same Sense : And I remember no more in the New Testament . And I think no considerate Man will in this case refer us to the Phrase o● the Old Testament for exposition of the New who knows and hath well weighed , how seldom and darkly Eternal Salvation in Heaven i● mentioned in the Old Testament . 3. It seems manifest to me from the contex● that Paul meant it not only of a Temporal Salvation . For Paul makes this office of God , to be the reason of Christians constancy in labour and in suffering reproach for godliness sake For the Apostle oft shews us that it was the hope of Glory and not of temporal deliverance that caused him to labour and suffer , and therefore he trusted here on God as a Saviour Even lasting , and not so much as a Temporal Saveour . For he professeth that he knew that where ever he went , bonds and afflictions did abi● him : Yet did he not regard this , nor accou●● his Life dear , that he might finish his cour●… with joy . And on this ground he perswade Christians to be stedfast , unmovable , alwa●… abounding in the work of the Lord , forasmu●… as they know that their labour was not in va●… in the Lord : When as if in this Life only 〈…〉 had hope in Christ we were of all Men m●… miserable . 2. And indeed God is not a Saviour of all Mens Bodies in danger , by any obligation at all , that I know of . No , though they be wronged and suffer injustly : He doth what he doth of this kind for unbelievers arbitrarily : Let any Man shew where God is engaged by any Covenant to save unbelievers from bodily dangers . But their Souls he hath redeemed by Christ , and so saved them quoad pretium : And he hath made a Deed of Gift of Christ and Eternal Life to all , on condition they refuse it not . So that he may in respect of his Covenant , and so in a fuller Sense , be called their Saviour in Spiritual respects than in temporal ; for all that they are not eventually saved . The word Saviour here implies such a Relation as God hath undertaken , and that Men may assure themselves he will perform all that belongs to it : Or else it could not be the ground of our confidence . But wicked Men have no promise for , or assurance of an hours Life , or any outward deliverance whatsoever ; no , not though it were never so good for them : For God will not be in Covenant with them for common things till they first accept of his Covenant of Grace in Christ . But for Salvation , he hath made them a conditional promise , as aforesaid . 3. And it is less probable that the Apostle calls God a Saviour here so equivocally , as not to mean in the same kind of Salvation , when yet he intimateth no difference in the Text. 4. But let us suppose all this were as the opponents would have it , yet for ought I can see the Text will fully prove the point in question . For even in temporal respects God is the Saviour of no Man but those whom Christ died for . For all Men have forfeited all his Salvation , and are under his Curse : And he can be no Saviour to them according to the tenor of that cursing violated Law. It must be therefore according to the New Law or Covenant , or not at all : And the New Law is founded in the Blood of Christ , shed for those to whom it is made . Indeed according to the first Law he may uphold the Life and Being of Sinners : But it is only as he doth the Devils , to make them capable of punishment . But neither do we for that ▪ call him the Saviour of the Devils , nor would it be any such great encouragement to Paul and all Christians in labour and sufferings for godliness sake . So that even this Temporal Salvation , doth presuppose the Relaxation or Non Execution Plenary ) of the Law of Works : And that is done only by the remitting Law of Grace ; and that presupposeth Christs Blood shed , or undertaken to beshed for the sinners . I know nothing more that needs to be spoken to , for vindicating this Text. The 11th Text shall be 1 Joh. 5. 9 , 10. 11 , [ For this is the witness which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself . He that believeth not God hath made him a Lyar , because he believeth not the Record that God gave of his Son : And this is the Record , that God hath given us Eternal Life , and this Life is in his Son : He that hath the Son hath Life , and he that hath not the Son , hath not Life . Hence I thus argue : If Eternal Life in Christ be given to unbelievers ( who make God a Lyar , and have not Christ or Life ) then Christ was first given on the Cross as a Sacrifice , for those unbelievers . But the Antecedent is true : Therefore so is the Consequent . And consequently Christ died for more than the Elect ; and therefore for all . 1. I Suppose none that is not willing to be deceived will maintain that it is only such unbelievers as afterward shall be converted , and are Elect , who are here said to make God a Lyar : For the Record which they are condemned here for not believing , is the object propounded to Elect and not Elect without such Distinction , as they are all considered in number of sinful Mankind . 2. As for the Minor , or Antecedent of the Major proposition , it is very plain in the Text. If all men should believe ( who hear the Gospel ) that Eternal Life in Christ is given them , and those that believe it not do make God a Lyar , then it 's certain that Eternal Life in Christ is given to them all . But , &c. Ergo , &c. There is nothing here to be questioned , but only who are meant in the term [ Us ] when it is said [ God hath given [ Us ] Eternal Life . ] And it is plain that it is the same persons ( included with others ) who are charged with making God a Lyar. 1. Else their Unbelief should consist only in not believing that Life is given to other men ; and consequently the Faith required of them should consist only in believing that God hath given Life in Christ to others ; without any inclusion of themselves . But that is not true . Ergo , &c. The falshood of this consequent , is proved thus . 1. True saving Faith is of a Receiving or Applying nature , as it is the act of the Will , and it is introductory thereto as it is the act of the Understanding . But believing that God hath given Life in Christ to other men , is not receptive nor applicatory , nor introductory thereto . Ergo , &c. All our Divines against the Papists do fully maintain the Major . 2. The Devils and the most despairing men have not saving Faith. But the Devils and Despairing men do believe that God hath given Eternal Life to others : therefore to believe that God doth give that Life to others is not saving Faith. 3. True saving Faith is of greatest concernment to the Believer ( as to the object of it , ) as being the means of his Salvation . But the believing meerly what God giveth to other men , is of no such concernment to any , Ergo , &c. Obj. It is not Saving Faith that is here mentioned ; nor any act that is proper to a true Believer ; nor is it the want of that which is here condemned : But it is the not believing the Truth of the Gospel , which is only a preparatory act , and which the Devils themselves may have , who believe and tremble : For though this meer assent will not save , yet the want of it will condemn . Answ . 1. Saving Faith hath two parts according to the Souls faculties , which have each their several Offices about this saving object : the one is the assent of the Understanding : the other is the consent of the Will , ( and affiance thence following ) when ever Justifying Faith is mentioned in the Scripture , it is usually by one of these acts alone ; sometime one , and sometime another . And when one only is expressed , the other is still implied . And so it is in this Text. 2. Assent is true saving Faith , though not the whole of saving Faith. 3. It is not meerly assent to this proposition in general [ the Gospel is true ] that is here made the Record of God and object of Faith : nor yet assent to this [ Jesus is the Son of God , and Saviour of Believers . ] But it is this [ God hath given us Eternal Life , and this life is in his Son : ] so that it is to believe that God hath made such a Deed of Gift of Christ to us ; that is , to Mankind , including our selves . Now no Devils do believe this ; nor can say [ God hath given us Eternal Life ] 3. And where it may be said that Wicked men may believe it . I Answer , It is true , but not with that deep , intense , effectual , operative Belief , which is savingly sincere when the Scripture requireth believing , and condemneth for want of it , it always implieth the necessary modification , even that the Act be in some measure answerable to the nature of its object . It still means [ sincere , cordial believing ] though it do not alway express it ; ( nor were it convenient so to do . ) And so undeniably doth this Text. And this Assent no wicked man can have . 4. The Text plainly evinceth the falshood of the objection , and shews that it is a saving Faith that is here mentioned , and is opposed to the Unbelief here condemned . For it saith [ He that Believeth hath the witness in himself ] which beyond dispute is the Holy Ghost , which is Christs great witness in the World , especially in the Souls of Believers . And it is the Holy Ghost in such a kind as is common to all true Believers ; or else the proposition were not universally true ; And this must needs be , if not only , yet chiefly , the Holy Ghost illuminating and sanctifying . And to this is the condemned Unbelief directly opposed in the next words , [ He that Believeth not God , hath made him a Lyar. ] Here Amyraldus and Dallaeus coming forth stopt me . CHAP. VIII . Arguments against Universal Satisfaction answered . Argum. I. ALL those are certainly saved for whom Christ Satisfied : But all men are not Saved : Therefore Christ Satisfied not for all men . The Major is proved thus : It will not stand with Gods Justice to punish one sin twice , or to punish twice for one sin ; the first punishment being a full satisfaction for that sin ▪ God can require no more : But Christs sufferings were a full satisfaction for every sin of those persons for whom he suffered : Ergo , &c. The Satisfaction was full . 1. In respect of the sins of the person ; there being none unsatisfied for . 2. As to God who was offended ; he being fully reconciled , or well-pleased , with the Sinners for whom the Satisfaction was made , and not only conditionally or in part . Answ . This is the main Argument urged by Dr. Twiss and most others against Universal Satisfaction ; and which prevaileth most with those of that way , so far as I can find : But it is grounded on an unhappy ignorance of the Nature of Satisfaction , and a confounding of satisfaction and solution of the proper Debt ; and a sore mistake about Christ's undertaking and performance . Solutio ipsius debiti , strictè sic dicta , the proper discharge of what was due , was supplicium ipsius Delinquentis , and of any other in his stead ( as I have proved before : ) The Law did neither Threaten the Innocent , nor make any mention of a Surety . And therefore Christ did not fulfill the Law , in Suffering as he did in Obeying ; or the Law was not properly fulfilled on Christ in his Suffering . Satisfaction is taken sometime generally , for the fulfilling of anothers desire : and so a Believing , Repenting , Obedient person , may be truly said to satisfie God himself . But this is not all the sense of the word as it 's now in question with us in the present case . 2. Sometimes it is taken specially , for a debtors satisfying his Creditor ( not by submission and deprecation , but ) by such a sufficient way , as that the Creditor shall be no loser by him . From a Creditor and Debtor it is by translation applied to a Rector and Delinquent . In this special sense Satisfaction is taken . 1. Sometime more loosely and largely for the Payment of the proper Debt : the same with Solutio ipsius Debiti . Or , 2. More strictly and properly : For the Satisfying the Creditor by giving him as good a thing , or taking such a course as that he shall be no loser , though the Debt be not paid . And in this sense is the word Satisfaction ordinarily used , as its proper strict sense , the former sense being one of them too general , and the other improper and loose . And so Satisfaction is commonly by Lawyers and Schoolmen defined to be Redditio aequivalentis , alias indebiti : or solutio vel Redditio tantidem : and it is contradistinguished from solutio strictè sumpta ; which is ejusdem quod debetur . And so in Criminal Cases , the Punishment of the Offender is the Ipsum Debitum , and not properly satisfaction to the Comminatory part of the Law ; ( though all Punishment may be called a satisfaction as to the Preceptive part of the Law , because it is not the ipsum quod debetur , as to the Precept , but something to provide that the Law and Lawgiver lose not by the delinquent : ) But if any other sufficient means be found which , without the Punishment of the offender , may provide for the Indemnity of the Law-giver , and the publick good , and this both for what is past by reparation , and for time to come by Prevention , that so the main ends of the violated Law may yet be attained , this is satisfaction to the Lawgiver ; Satisfaction alway supposeth the non-payment of the Debt : And in Criminal Cases ( as ours is ) satisfaction still supposeth the Duty , or Punishment , or both to be overpassed which the Law required . The Punishment of the Delinquent himself , ( which may be called a satisfaction to the Law ) supposeth that the Precept was violated , by Omission or Commission . The punishing of another for us , or any other such Satisfaction , supposeth the Delinquent himself not to be punished . So that it must needs be remembred by all true Christians , that Christ did not only satisfie for our not obeying , but for our not suffering the Punishment threatened by the Law , and so due to us for our disobedience : yea most directly did he Suffer for our not Suffering , and so secondarily for our Sinning . Further it must be remembred , that satisfactio est solutio Recusabilis ; sed solutio ejusdem est non recusabilis ; The Creditor or Rector may chuse to take satisfaction , by receiving the value in another kind : But he cannot refuse the proper Debt , unless by remitting it freely : He can require nothing else but the Debt : Moreover , satisfaction being a refusable payment , the Creditor may take it on his own terms , and there must intercede a New Agreement for the accepting of it , and if the Satisfier will not come to the Creditors terms , he may refuse it , as no satisfaction : whereas if the Debt it self be paid , he must ipso facto acknowledge the Debtor acquit and to be no longer a Debtor : The like may be said in the Punishment of a Delinquent . To apply all to the case in hand : Christ was not the offender , therefore Christs Sufferings ( as is said before ) were not the fulfillin ; of the Law ; but satisfaction to the Law-giver . His Satisfaction supposeth that no man was himself Punished when Christ satisfied ( morally by undertaking his natural suffering ) nor ever was to be punished meerly on the old score ; that is , meerly for violating and incuring the penalty of the first Law , by God as Rector according to that Law. God might have refused to accept Christs Sufferings as a Satisfaction for Sinners ; much more , to have freely provided it out of his own Treasure , as it were ; when God therefore did freely himself provide a Satisfaction , and freely Accept it , He did both only on these terms ; that [ as Legislator of the strict Law of Works as standing without remedy , he would punish no Man , but yet he would not actually and absolutely discharge them , for they are still his Subjects ; and now by a double right and bond , viz both of Creation , and Redemption , and therefore must still be governed by him , and therefore must still be Governed by Laws , and therefore must still be under Precepts , Prohibitions , Promises , and Threatnings , which are the Parts of the Law. For the Nature of Man is such , as that it must be governed not meerly by Commanding , but also per Praemia & Poenas , ( Experience tells us that of the best Men on Earth ) as propounded to them ; therefore God in mercy would make a New Law , commanding all men to repent , and ( that hear the Gospel ) to Believe ; and giving to the Redeemed the actual pardon of all their Sins on these Conditions , making Christ the Fountain of our Life , and Head of all that shall be Saved , and Ordaining that Christ , and with him Pardon and Adoption , and the Spirit , ( for further Sanctification ) and Salvation , shall be given to all that will take Christ , and that those that refuse him shall be unpardoned for all his Sacrifice and Satisfaction , and shall moreover incur a far sorer punishment . These are the terms on which God took Christ's Sufferings as satisfactory to his Justice , which terms are well pleasing to the Son himself , nor did he ever desire to ransom them on other terms , or to bring them into any other Condition , than under this his own Government and Laws , nor to convey Pardon and Glory ( the Fruits of his Death ) to any that refused him ; ( still supposing his Everlasting secret Decree of procuring his chosen infallibly to perform the Conditions , and partake of the benefits which belongs to another part of Theology . ) Also it must be well observed ( as the very Principal Point for avoiding the common Errours in this business ) that the satisfaction is made to God as Legislator , and so Rector per Leges ; and so hath its main direct respect to his Legislative Will. His Will de Eventu is naturally Antecedent to it , and the Cause of it as Event : But his Law was the cause or occasion of it , as due or morally necessary ; and also there are no Acts of his Decretive Will de Eventu caused by it , but there are Acts of his Laws ( and so as to our manner of conceiving of his Will de Debito ) caused by it ; and so it was not for Christ's Death that God decreed to give Faith to any , and consequently to give actual Pardon and Glory : But God Decreed to give these for Christ's death , when he so gives them : And it is because of Christs death that they are due ; though not immediately from his death , but mediante donatione Testamenti vel faderis , Christ's death is the Cause of Faith , but not of the Decree to give it . Again it must be understood , that it is not God as Legislator of the New Law , that is satisfied for Sin by Christ's death , that were to dye to satisfie himself , the Mediator , for the Non execution of his own remedying Law : But it is God as Legislator of the Law of Works ; constituting Everlasting Death the due Penalty of every Sin : Or if any had rather say , that it is not formally the Law of Works which is now in force , conjunct with the Law of Grace , but it is become part of the Law of Grace ; the matter comes all to one sense , though we change the words : There is one Law that saith [ He that Sinneth shall dye , ] call it what you will ; this Law as to the end Christ hath satisfied , i. e. he hath properly satisfied the Law-giver : There is another Law ( or as they call it , the peremptory part of the New Law ) which saith [ He that believeth shall be Saved , and he that believeth not shall be Damned ; ] Christ hath not satisfied the Justice of this Law by his Sufferings . The sense of the Commination is [ He that in the time of this Life believeth not shall be Damned . ] This Law is ever executed on all that are guilty , and by it obliged to Everlasting Death ; that is , on those that in their life time here , do not Repent and Believe . For the violation of the precept of this Law , as it requires Belief , or other Duty at the present time , Christ did dye , but not for the non-performance of the Condition which Death is threatned to . Lastly , It is therefore certain that Christ dyed not for the Sin of Final Impenitency ( in a prevalent degree ) and unbelief , or Final Rebellion against himself , or his Father . And therefore when I said before that he satisfyed God as Legislator of the Law of works , for sin as sin , it is to be understood of the Law of Works , as contradistinct from the Law of Grace ; and so all the sins peremptorily Condemned by the Law of Grace , are excepted from the satisfaction : Not only ( nor at all ) because they are the sins of such Persons , but because they are such excepted sins , who ever the person be . Now therefore to the Argument , and first to the Major , I deny it , and never saw any fair colour of proof of it ; and therefore ( having full plain Scripture to the contrary ) do confidently believe , that all those are not Saved that Christ satisfied for ; and to the Proof brought I answer ▪ 1. It is untrue that Christ satisfied for every sin of every Man for whom he satisfied ; and it will never be proved . He hath excepted all those Sins which are comprized in the final non-performance of the Condition of Salvation . Object . None that he satisfied for are ever guilty of that , and that 's the Reason why he may not be said to dye for such Sins . Answ . That 's denyed , and to be better proved before it can be received , by Sober Men. I have already proved that he dyed and satisfied for those that are final Unbelievers , or Apostates , and so perish . And I now prove that the Reason why Christ satisfied not for such sins ( as final Impenitency , Infidelity , or Rebellion ) is not accidental from the state of the Redeemed , viz. because none of them are guilty of such ; but it is directly from the Nature of the sin , without respect to this person more than that . If Christ have expresly excepted the final non-performance of the Gospel Conditions from among the number of those sins which he hath satisfied for , and that even in the New Law which he hath enacted for all ( Elect , or Non-Elect , ) then it is not only accidentally , or because it is not found in those he suffered for , but it is directly à volunt ate Dei Redemptoris & ● Natura peccati , because God would not accept , nor Christ give any satisfaction for that kind of Sin , ( or for any sin so qualified or circumstantiated , ) but the Antecedent is certain , therefore I prove the Antecedent thus : It is the very Nature of every Condition added to any Donation , Condonation , Premiant Law , &c. that it be or contain an exception of the Non-performance of that Condition from among the 〈◊〉 of those things that are given , forgiven , constituted , due , &c. ( Because the Condition is to suspend the Gift 'till it be performed . ) But the New Law or Testament as made to all ( Elect , or Non-Elect ) doth constitute this its Condition , viz. That all that will be Justified , Repent , and Believe , and take Christ affectionately , and thankfully for their only Lord and Saviour ; and that all that will be Saved do persevere herein , and in adding further sincere Obedience to God's Laws : Therefore by making these the Conditions , the Law excepteth the non-performance thereof from among the number of those things that are given , forgiven , or granted thereby . And Consequently these sins are excepted from among the sins that Christ bore on the Cross , or satisfied for : For whatsoever kind of sin he hath satified for , he bestoweth the Pardon of it , Conditionally at least , ( and that in his Law to them to whom his Law is made , ) so far is he from making an express exception of that from among the number of pardonable sins : But these he excepteth from among that number . If a Man by Legacy give you 1000l . per annum , on Condition you pay his Heir out of it an 100l . per annum , Rent : Here this 100l . per annum is expresly excepted from the Sum given , because the payment of it is required as the Condition of enjoying the rest . If a Man to whom you owe 1000l . make you an Acquittance and Discharge , on Condition you pay him a Penny in token of thankfulness , here that Penny is plainly excepted from among the number , or from the Sum given , or forgiven . If a King pass an Act for the pardoning of all Offences committed against him , on Condition Men will thankfully acknowledge his Clemency ; here the not acknowledging it thankfully is plainly excepted from among the number of Faults Pardoned . 2. Moreover this Law being thus constituted for all , ( Elect as well as others ) it is undoubted , that if we may suppose an Elect man to be guilty of final unbelief , or impenitency , it would be to him an unpardonable sin , and consequently Christ dyed not for it .. If you say , this is not to be supposed , I Answer , 1. It is supponendum , though not ponendum . 2. The Holy Ghost supposeth it possible ( etsi non futurum ) in that the Law is made to them as well as others ; and in that he expresly requires them so oft to take heed lest they fall , and come short of the Promised Rest , through unbelief , &c. And therefore we also may put such a Supposition . Do not those that oppose us in this , use so to Expound such Scriptures , frequently , both about Redemption , and when they Dispute against the Apostacy of the Saints ; and say it is supposed only ; but Suppositio nil ponit in esse : Moreover the Scripture makes it plain , that these Sins of Total Apostacy , and other unpardonable ( because uncurable ) Sins , are in them for whom Christ dyed : For they bring on themselves swift Destruction , by denying the Lord that bought them : They tread under foot the Blood by which they were Sanctified , and do despite to the Spirit of Grace ; and so there remaineth no more Sacrifice for ( their ) Sin , but a fearful looking for of Judgment . So that is is plain that Christ dyed not for all the Sins of all Men for whom he dyed , excepting by his new Law , the final Non-performance of the Conditions of the Promise , in whomsoever without exception . Yea , Christ's real giving all Men under his hand the Pardon of all their Sins , on Condition they Repent and Believe ; shews beyond all doubt , that he bore on the Cross all their other Sins , but bore no Man's final Impenitency , or Unbelief . 2. And the other Principle , which is supposed in this Argument of Christ's satisfying God to a full Reconciliation ) is as false as the former , and in the best Sense needs cautelous explication . 1. It is certain that no Man is actually reconciled to God , Pardoned or Justified 'till he believe , ( or others Believe for him , as Infants at least so far as is revealed , ) God still hateth all the workers of Iniquity , and we are all by Nature the Children of Wrath. By receiving Christ , we receive power to become the Sons of God , and by Faith only are we justified , and not before we believe : And who but the Antinomians will say the contrary ? 2. The end to which God ( as Legislator of the Old Law ) accepted satisfaction , was that the impediments of Remission being taken out of the way , he might ( without any derogation from the honour of himself , or his Law , and without frustration of the ends of that Law ) give out in a New Law , a Free Pardon and Salvation with Christ to all that will accept them . So that the end of satisfaction as such , and not any accidental or collateral effect must direct us to judge of its extent and sufficiency . 3. To this end Christ hath made full satisfaction to God's Justice , and Mens After-Sufferings , are not from any defect in Christ's satisfaction . God hath granted a Pardon under his hand to all that will accept it in and with Christ , and for Mens final rejecting of Christ and Mercy he received no satisfaction . God may not be said properly to be conditionally satisfied : He is satisfied actually and absolutely , as far as ever he required satisfaction . But the Benefits of that satisfaction are only conditionally given out to the Ransomed , and not absolutely . If it be objected that God is so far satisfied as to give Faith it self , which is the Condition to all for whom he is satisfied . I answ . 1. It is untrue : and never was proved , nor ever will be . 2. Faith is a remote effect of Satisfaction , and not the proper direct effect : It floweth not from Satisfaction as Satisfaction ; but from Satisfaction as connexed with Election , as I shall anon more fully open , and therefore desire the Reader , to peruse what we shall purposely write of that point by it self . I deny therefore their great Medium , that [ God cannot in Justice punish one sin twice ] that is [ for one sin ] ( for it is not the sin that is punished , but the man for the sin . ) Though I easily grant that if the violated Law be once fully executed , it cannot be again or in a double measure executed ( for that 's impossible as being a contradiction : for it is no execution of the Law , which goes beyond the sense of the Law. ) But consider 1. The Law was not executed on Christ in his sufferings ; and therefore may well be executed on all Unbelievers in their own damnation . Christ did by his Sufferings only pay , as it were that which is a valuable consideration , for the non-execution of the Law as to all that will perform the conditions of the Gospel or New Law. Obj. Did not Christ bear the Curse of the Law for us , that he might Redeem them that were under the Law ? Answ . Yes , he bore the Curse of the Law Materially ; that is , that Cursed Death which the Law threatned ; But he bore it not ex formali Legis obligatione , sed tantum ex obligatione sponsionis propriae , & precepti paterni ; The Law obliged us to punishment , but it never obliged Christ to Punishment ; only its obliging us to it , was the occasion of Christs Obligation , because it occasioned him to Oblige himself by his own voluntary sponsion , that he might free us . But still it was only his own sponsion that obliged him ( together with that peculiar will of his Father , that he should undertake and discharge our debt ; ) so that you see the Law is but once executed , even on the Damned ( as to full execution , for mans mortality and sufferings here , are a small part of the Execution which Christ saw it not meet to take off . ) And so the ipsum Debitum is paid but once ; Christs Sufferings being not solutio ejusdem , sed satisfactio , i. e. solutio aequivalentis alias indebiti . 2. Nay , consider further , that the equivalency lay not in the proportion of Punishment ( pain or loss ) equal to that which was due to all or to the Elect ; but in the sufficient aptitude of that Degree or Punishment , which Christ bore ( becoming a publick spectacle of shame , for the demonstration of Justice , &c. ) from the exceeding Dignity of the person , to be a means to Gods obtaining the remote ends of his Law , ( viz. the demonstration of Justice , and right governing the Creature , and preserving the Authority of the Lawgiver ) though the nearest ends of that Law were not attained ( viz. the personal obedience of man , and for want of that , his personal suffering . ) Many Learned Divines have written largeiy to prove that Christ did not properly suffer the pains of Hell on his Soul ; I will not meddle much with that question ; But doubtless it was a very great part of our punishment which Christ was uncapable of undergoing ; much less may any dare to affirm that his Sufferings Materially were as great as All the Sufferings of All that he died for should have been . The Death due to us was Temporal , Spiritual , and Eternal . The Temporal Death is so much the least , that many Divines will not be persuaded that it hath now to the Godly any nature of Punishment , but is only materially a suffering . The Spiritual Death , so far as it consisted in the loss of Gods Image , and privation of Holiness , and Dominion of Sin and Slavery to Satan , Christ bore not at all . Nor yet as it lay in any Torments or Gripes of Conscience , which are the fruits only of personal proper guilt , in the remembrance of the Folly , or Wilfulness , or Negligence , or Unkindness , or the like Evils manifested in Sinning . Christ had no sin of his own to look on to torment him : and other mens Sins could not procure to him the gripes of a Guilty Conscience . Nor yet was his Soul or Body so deprived of Gods Love as are the wicked , nor so hated by God , nor at all disunited from God : For upon the loss of Union with God , and Spiritual Communion with him , would have followed , the loss of Grace , and depravation of the Soul , and prevalency of sin : nor yet were any of Christs sufferings Eternal . Yet did he endure that debasedness and publick shame , and that forsaking of God by the denial of Spiritual Comforts , and by giving him up to the Will of his Enemies , and by an inward sense of Gods displeasure , in trouble of Soul , which was a full satisfaction to Justice , or a Sacrifice sufficient for God to do what he did , upon the reception of it . But you see that quoad Materiale poenae there was much difference between Christs Sufferings and the Damneds in Hell. 3. Consider Christs sufferings being not solutio ipsius Debiti but satisfactio ; as is before explained , therefore it was solutio recusabilis , God might have chosen to accept it ; and there must intercede , as it were , a new agreement for its acceptance . Now God did accept it , and Christ suffer it only on these terms , that none should for all that have the Pardon of his sins , till he accepted Christ as his Lord Redeemer and Repented of his sins : and this is the true reason why Christs Satisfaction , is no hinderance to the punishment of those that reject him and his favours . 4. The Satisfaction of Christ is sufficient and perfect ad suum finem , to all its own ends , but not ad omnem finem , to every use and end : and it was not its use and end to acquit ipso facto any sinner , but only to acquit all on condition of Repenting and Believing , ( it being also the full intent of God to give that condition to all his Elect , as shall be anon opened . ) Some very Wise , Godly , and Learned men that I have spoke with , wish that the Word [ Satisfaction ] had been never here used , but instead of it the terms of [ an Expiatory or Propitiatory Sacrifice : ] because the last is the Scripture phrase and the first is not : But yet Satisfaction is no such unfit term but that it may well be used , though still Scripture phrase I confess is better . 5. As Christ hath satisfied the Father , so the Father hath satisfied Christ ( in the larger sense , i. e. he hath fulfilled his desire . ) It was not man himself that satisfied , but Christ for man ; nor did Christ satisfie in our person , as a delegate pays a Debt in the Debtors name , so as in Law-sense Civiliter , it is the Debtor himself that pays it ; For then it should have been Solutio not Satisfactio ; There being no Vicarius Poenae allowed by the Law , it is indeed impossible , for such a solution to be made ; For it should be the Idem and not the Idem quod debetur , quia non naturaliter per eundem , and consequently not civiliter per eundem . Yet a satisfaction may be made by suffering alterius loco ; and so Christ did . But as Christ suffered in his own person , viz. Sponsoris , and not our selves ; so the effect that he desired was , that he might himself be the first Recipient of the fruits of that satisfaction ( in that sense as he is capable of receiving them ) that he might be the Head and the publick Treasury of all the Mercy procured by his Death ; and being made Lord of all , might give them out to whom , and when , and how he pleased ; and in special , that he might make a general Deed of Gift of himself , and Pardon and Salvation to All that would accept it , and might send forth the Spirit and Word to bring in men to himself in what measure he please ; and in particular in an infallible prevalency to his chosen : And that none might perish merely on the old score , or be judged meerly by the Old Law ; but all stand or fall according to their improvement or abuse of recovering Mercy . And all this God hath hereupon granted to his Son : And so he hath satisfaction for his satisfaction ; though many that he hath satisfied for do perish . 6. Besides consider , though men be punished for the same sins that Christ suffered for , yet as to God , the same do become new sins , and so men suffer for them as it were , as for new sins : For , 1. The old Obligation was so far made void or disabled , that of it self it could never more bind them to punishment , by reason of the addition of a remedying grant . 2. God did quantum in se as Legislator of the old Law , forgive them all the debt , ( except the sins of non-performance of the Gospel conditions , which God still excepted and Christ never suffered for ) for God hath delivered the obligation out of his own hand ( as standing in that first Relation of Rector secundum Legem Naturae s●lum ) and given it up into the hand of the Redeemer , to give Remission to whom he please . He hath also made a free Deed of Gift of an Universal Pardon , to all that will accept it . So that though men be not actually pardoned , yet God may conveniently be said to have pardoned them , in that he did his part as Rector secundum Leges . As he saith to Israel , I have healed thee and thou art not healed . When a true Believer is actually Pardoned , God doth put forth no new act to Pardon him , but doth it by the general Grant or Act of Oblivion , whereby he Pardoned All men conditionally as well as them . The Law , saith a man , hath done a thing or given a benefit when he hath done his part , though the effect follow not , and the Work be yet undone : For Moral Causes may do all their part , and ●et the effect not follow , for want of the performance of conditions in the receiver , or because con-causes do not their part . And therefore if the effect follow not , the Law enquires , Who it is long of ? Whose fault was it ? if of the Patient or Receiver , then the Donor or Agent is said to have done the thing , though yet it be not done . For as to him moraliter vel Civiliter it is done : There being no default on his part . If any say that God followeth not the Rules of Humane Laws . I answer , God is the Fountain of all right Laws , and Reason , and Justice , and I speak not of any unjust or mistaking Laws . This is an ill pretence for men to judge their Maker by ; when they will not allow him that reasonable apology , nor make that construction of his ways according to common undeniable equity , as they will do of the ways of men . Right Reason , and the Laws made thereby , are a beam of Gods perfect Wisdom and Justice . If any say that God doth not Totum quod ad se attinet , all his part , in making a Deed of Gift of Christ and Pardon , and Glory , to all that will accept it , unless he also give Faith which is the acceptance it self . I shall now only say this much ( till we come to the point by it self ) that God doth Totum quod ad se attinet ut Legislatorem vel Rectorem juxta Leges , all that belongs to him as Rector according to Laws ; ( though not all that belongs to him as absolute Lord and Disposer of events and all Creatures . ) And it is in that Respect , sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rectoris that Christ made satisfaction to him , and not in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Relation of an Eternal-Elector or Absolute Proprietary and Disposer of all . So that you see now that quoad Deum all men are pardoned all their sins ( except those excepted in the conditions of the Grant , ) though quoad delinquentis Receptionem they are still unpardoned . They may have Christ and Pardon if they will. And when they are deprived of the Gift meerly because they will not have it , no Reason can say , God did not give it , or Christ did not procure it , or that God is unjust in that they are without it . So that it is not now meerly the obligation of the first Law , as unremedied that binds them over to punishment , nor as it is in the Hands of God as Creator or Rector secundum Legem operum ; but it is the Obligation of the new Law primarily ( He that believeth not shall not be forgiven nor be saved ) and consequently of the Old Law , as the obligation is in the Redeemers hands to be charged only on the Rejecters of Grace . It is not primarily for sin as sin , according to this Law ; [ Whosoever sinneth shall dye , ] but it is primarily for Rejecting the Remedy , and then that sin , by necessary consequence remains unpardoned : so that it is not directly because they were guilty of Death by the first Law , but propter rejectam Remissionem for despising the Remission of that guilt . So that quoad Deum it may be called the return of Sin or Guilt Remitted , and so to be more properly ex novd obligatione from the New Obligation of the Law of Christ , binding all their sins again upon them ; though as to them and their reception it is both from the New Obligation and the old . And therefore Jude calleth such , twice dead , and pluckt up by the Roots . If an hundred Traytors be condemned , and the Prince Ransom them all at a Price , agreeing in the payment of it , that they shall now be all his own , and none of them be delivered for all that , who will not thankfully own him and acknowledge his favour : Here it is just that all the Refusers of Pardon yet perish : And their Death is directly for the refusing of the Remedy , and secondarily from their old crime because they would not have it remedied . So that though Materialiter they lose but one Life , yet it may be said that the Life they now lose , Civiliter is not the same that before they lost ; but it is vitam de novo donatam , a Life newly given them , for they were dead in Law , and the King gave them a new Life , Moraliter etsi non Naturaliter . And it is the rejecting of the Gift by which they lose their former Natural Life , and their New-given Mortal Life . And will any man be so ill advised in this case as to say , that it is injustice in the King or Prince to punish the same persons that were before Ransomed ? Yea if it were not by Money but by suffering publick shame that the Prince had Ransomed them . Having thus Explained the Case , and Answered the Argument , I will ( looking at Edification , and not the usual form of Disputing ) go beyond the task of a meer Respondent , and give you two or three Arguments to prove that it is no injustice in God to punish those for whom Christ hath satisfied , or for whose sins he was a sacrifice . And , 1. I argue thus ; If it be no injustice in God to oblige men to punishment for all Christs satisfaction , then it is no injustice actually to punish men for all Christs satisfaction . But the former is true , therefore so is the latter . First , I will prove the consequence of the Major Proposition thus ; from the essential offices of the Law. 1. The Law is Juris constitutiva , vel saltem declarativa . It constituteth Right , or at least declareth right ; ( I put in the latter [ declareth ] not as my own sense , but to prevent the quarrel of any that may think this or any Right was constituted from Eternity before there was any Law , or at least before that which we say obligeth sinners to punishment : Though indeed the Law doth constitute before it declare . ) And so the Law is Regula jussiti● ; vel saltem regula justa : And if so , then to execute such a Law can be no injustice . 2. The Law is Norma judicii ; that 's past question . I speak of a Law in force , and as to the subjects to whom it is in force . And if so , then it can be no injustice to execute it . But I think few sober men will deny the Major , and therefore I leave that . And one would think none should doubt of the Minor : Whether it be any injustice in God , by his Law to oblige to punishment those that Christ Died for ? But because the Antinomians deny it , let us prove it . If God do de facto oblige to punishment those for whom Christ Died , then it is no injustice so to do : But God doth so actually , Ergo , &c. I hope if we prove that God doth it , none dare say it is unjust . If he be not Just he is not God. And that God doth it I prove thus . 1. Those that God Hateth , and are Children of Wrath , and without Hope , and without God in the World , and Strangers to the Covenant of Promises , and Aliens to the Common-Wealth of Israel , &c. are certainly obliged to punishment : But such many have been and still are , for whom Christ Died , Ergo &c. God hateth all the workers of Iniquity , and they are all by Nature Children of Wrath , &c. But many that Christ Died for , are before Regeneration workers of Iniquity , Ergo , &c. 2. All that are under the Curse of the Law are obliged to punishment . But many that Christ Died for , were under the Curse of the Law since his Death , undertaken ( when his satisfaction was in force ) yea since his actual suffering ; Ergo. &c. Many Scriptures shew both that we were under the Curse of the Law when Christ actually suffered , and that all the Elect are under it still as well as others , till their conversion . I am loth to trouble the Reader in heaping up Testimonies . 3. All that are condemned already , and the Wrath of God abideth on them , are doubtless obliged to punishment . But such are many for whom Christ Died ; ( even all the Elect as well as others , while they are unbelievers , John 3. 18. 4. All that are guilty are obliged to punishment : ( Proved , Reatus est obligatio ad poenam , they are all one thing ) But some that Christ Died for are Guilty . Ergo , &c. Even all before pardon , and that is all before Conversion are guilty . 5. All those whose sins Christ doth pardon were first guilty or obliged to punishment . But , some that Christ Died for have their sins pardoned . Ergo , &c. The Major is proved beyond all doubt from the formal Nature of Pardon , which is the Remitting of Guilt , or the Dissolving of an Obligation to punishment ; therefore where is no such obligation there can be no Dissolution of it : For that which is not , cannot be dissolved : And so there is no capacity for pardon ; no more than a living man can be raised from the Dead , or a Man cured of a Disease , which he never had . The like may be said of Justification also . Our Divines have fully proved against the Antinomians , that we are unpardoned , and unjustified till we believe : We are Justified by Faith , and therefore were unjustified before Faith. 6. If none be obliged to punishment for whom . Christ Died , then none such may pray for Pardon , nor confess that they need any Pardon from Christ . ( For Pardon being the dissolving of an obligation to punishment , there can be no pardon , where there is no obligation ; and therefore no need of it , nor of prayer for it ) But the consequent is very wicked : We must daily pray , Forgive us our Debts and Trespasses : Ergo , &c. The Second Argument is this , If God do actually punish those for whom Christ Died , then he may justly punish them . But God doth actually punish such : Ergo , &c. The Major is unquestionable . The Minor is fully proved thus . 1. The express words of Scripture shew it , Lev. 26. 41 , 43. Lam. 3 39. and 4. 6 , 22. Amos 1. 3 , 6 , 9 , 11 , 13. and 2. 1 , 4 , 6. 2 Cor. 2. 6. 1 Pet. 2. 14. Jer. 44. 13. Ezra . 9. 13. Hos . 4. 9 , 15. Jer. 9 25. Read the places . 2. The execution of that sentence , Gen. 3. 16 , 17 , 18 19. is certainly punishment . [ I will greatly multiply thy sorrow and thy Conception , in sorrow thou shalt bring forth Children , &c. Cursed is the ground for thy sake ▪ in sorrow shalt thou eat of it all the days of thy Life , &c. Dust thou art , and to Dust shalt thou return . ] But this sentence is executed on those that Christ Died for , Ergo , &c. 3. Those whom God chastiseth he punisheth : But he chastiseth those whom Christ Died for ▪ Ergo , &c. The Major is undeniable to all that know what chastisement and punishment is : Punishment is the Genus ( being a Natural Evil , or the privation of a Natural Good , inflicted for a Moral Evil , the privation of a Moral Good : ) Rigorous vindictive Punishment tending most to the ruine of the Sinner , is one species of it , Chastisement is another species , which , by the hurt of a sinner tendeth to his good . And though this be called Paternal , yet , 1. Chastisement is not the proper act of Parents . Masters may Chastise Servants , and Princes their Subjects . 2. It is Metaphorically called Paternal in one respect , as God exerciseth it ; when yet in other respects it is the act of God as Rector per Leg●s , for so all Gods Chastisements are according to his Laws . Object . All shall work together for good to them that Love God , to the Called , &c. therefore nothing is Punishment . Answ . 1. The best Interpreters ( according to the plain truth ) expound that Text of Affliction only , and most of such Affliction as is suffered for Christs cause , or at least not for hainous sinning against God. And it is unlikely it should be otherwise . 1. Because the defect of Love to God seems excepted in limiting it to them that love God : But one that Christ Died for may be defective in love to God , therefore that is not promised to work for good . 2. Every Man dieth in some sin , and how that should do him good is hard to discern . 3. If we had a Promise that sin and all should work for the best , then we had no evil to fear , nor avoid , nor pray against , nor lament ; but that is not true . 4. Such a Promise would be a dangerous encouragement to sin ; if every Christian knew by promise before hand that how much soever they sinn'd it should be better for them than if they had not sinned . 5. The good of a Christian lyeth in the enjoyment of God , by knowledge , love , joy , &c. therefore his want of knowledge , love , &c. is not that which is Promised shall work for the best . 6. It is possible for a believer by Revolting to decline in Grace , and consequently in Happiness ; ( else we need not fear declining nor lament it . ) But if sin should all work for the best to them , then it were impossible their Happiness could decline : for nothing but sin , or so much as sin can cause it . 7. They that have least improved their Talents , and have least Grace , shall have least Glory : God is enjoyed hereafter in various degrees according to mens various capacities ; therefore that defect of Grace , or that sin here which caused their less degree of Glory did not work for their greater good . Yet I confess , 1. That God may and oft doth make sin an occasion of good to his People . 2. And always brings good out of it to his own Glory ; But he hath not Promised that every believers sin shall work together for good to him . 8. The word [ working together ] expresseth a causality , and a concausality with God , which cannot be ascribed to sin , it being at the best but an occasion of good . 2. If this Promise were so to be understood , it were nothing against what I say : And if it do extend to all sufferings as well as those for Christ , yet it is not against it . For it proves no more but that they are chastisements that shall produce a greater good than the suffering is evil . But yet chastisements are punishments , and the evil is still evil though it occasion good : It is evil in it self or directly , it doth us good but by accident . Or whatsoever you conclude of chastisements in suffering , certainly it is a heavy Punishment when God permitteth his People to sin ( as he did David , Peter , &c. ) yet such as Christ hath Died for do suffer this Punishment . Again , is not Original sin the loss of Gods Image , and the pravity of Nature a Punishment for the first sin ? I mean Gods withdrawing his Grace , which is the Antecedent . Lastly , If all this were nothing as to the Regenerate , yet who ever said that God never punisheth any of his Elect while they are Unregenerate ? Are none of their sins Original or Actual , nor any of their sufferings or disunion from Christ and Alienation from God , punishments to them ? It is beyond all dispute . I conclude therefore that it is a point of undenyable evidence , that God doth actually punish some , yea all for whom Christ Died ; and he doth it justly . And therefore it is not injustice to punish men that Christ Died for , ( meerly as if God could not do it , lest he punish twice for one sin . Object . But the great Punishment of everlasting Death , would be injustice , though lesser be not . Answ . Degrees here make but a gradual difference . If it be therefore injustice to inflict punishment because Christ hath satisfied for the sin , then a lesser punishment would be a lesser injustice : But God is as uncapable of the least injustice as of the greatest . 3. The Third Argument ; It is no injustice in God to make a Law to those that Christ Died for , which threatneth Punishment to them conditionally , and commandeth them to fear it , and avoid it ; therefore it is no injustice in God to punish some for whom Christ Died. The Antecedent is doubtless because God doth actually make such Laws as threaten to all both Temporary and Everlasting punishments . If it be said that [ they threaten none but final Unbelievers ; and Christ Died for none such . ] I answer , ( to omit the begging of the Question in this Objection ) Gods new Law threatneth Temporal Punishment to those that are not such Unbelievers , and Eternal Punishment conditionally to All ; viz. If they believe not : And it threatneth no man but conditionally , for the discovery of absolute Non-election , and the certainty of the perishing of all the Non-elect , is not properly a threatning but a Prediction ; yet improperly may be called a threatning : Even as the discovery of absolute Election , and of the certainty of the Salvation of all the Elect , is improperly called a Covenant or Promise ; which is properly a Prediction de eventu only , not constitutive of any Right . If the whole New Law ( He that believeth shall be Saved , and he that believeth not shall be Damned ) be made to all , Elect as well as others ; and must be preached or promulgate to every Creature , then the comminatory part is made to all , Elect , as well as others : But the Antecedent is true , Ergo , &c. 2. For the Consequence of the Argument , I need not say much more than is said already in the first Argument . Object . But the Elect will all certainly Believe , and therefore God cannot justly execute that threatning on them . Answ . 1. But he may on others , for whom Christ satisfied . 2. The reason why he cannot on them , is not properly because they are satisfied for , but because they believe , and so are not the proper subjects of the penalty . 3. They will certainly believe ; not meerly or directly because Christ satisfied for them ; but because God hath chosen them to Faith and Salvation , and Christ in Dying for them had a peculiar intent of saving them infallibly , and giving them Faith to that end ; they being given him peculiarly by his Father . 4. The Fourth Argument is the same that I have elsewhere handled , viz. If it be injurious or unjust to punish the same man for whom Christ Died , then it is injurious to some one : But it is injurious to no one ; therefore it is not unjust or injurious at all . The Major is evident . All injury is an injury to some , and so is all injustice injurious to some . Object . It may be that injustice which is contrary to Vertue or Universal Justice , though it be injurious to none . Answ . That 's not so ; for that Unrighteousness is injurious to God , and perturbeth the order of Nature , and is injurious to our selves . But this God is not to be conceived as capable of , seeing it consisteth in a disconformity to his will. And , 2. It 's apparent that it is Gods distributive Justice , as to men , and his commutative Justice as to Christ , which is here pleaded by Divines to prove a necessity of the Salvation of all that Christ Died for . Let us therefore go to the proof of the Minor Proposition : And it is proved thus . If Gods punishing the same men that Christ Died for be injustice or injurious , then it is either a wrong to God himself or to Christ the Redeemer , or else to the Sinners that perish : But it is no wrong to God the Father , Christ the Redeemer , nor the Sinner : Therefore it is no injustice nor wrong at all . The Major consisteth of two parts , both which are beyond dispute . 1. That whatsoever is injurious , is injurious to some person or Society . 2. That the enumeration is sufficient in the present Case . None else can be imagined to be wronged but God , or the Redeemer , or the Sinner . And , 1. That it is no wrong to God himself is past doubt , for God cannot and will not wrong himself . Object . But it would be contrary to the goodness of his Nature , and so contrary to himself , and to Universal Righteousness . Answ . Not so : There can nothing in Gods Nature be manifested which should necessitate or cause him certainly to save all that Christ Died for . Not his Justice , for that requires him to give every Man his Right . But I shall shew you that this was never the Right of all that Christ Died for , nay , I have shewed already that all of them are after Christs Dying for them actually obliged to punishment ; so that punishment was then their Right . Not his truth : For he hath no where promised it . 2. It is no injury to Christ that some should perish for whom he Died. 1. Because it is his own will : He never intended to save any that he Died for , but only those that accept him and his benefits . 2. It is according to the contract ( as we may improperly call it ) between him and the Father . God never required nor accepted satisfaction , nor did Christ ever give it , but on these terms , that only those should be saved by it that accept him and it . God hath done what he promised to the Redeemer . He hath delivered up all mens Obligations into the hands ( i. e. the power and dispose ) of Christ ; and so hath remitted the Debt to all that will accept it : Christ may now give pardon to whom he please . It was not we , but Christ that made the satisfaction ; and therefore it is not to us immediately that God hath delivered up the Obligation ; but to Christ that satisfied . As it is usual among men , for a friend that is surety for another to have his obligation delivered to him for his own security . So hath Christ , that if Sinners prove unthankful rejecters of his kindness , he may punish them for it accordingly . 3. It is Christs own doing to condemn those for whom he Died : And he will not wrong himself . And he therefore doth it , because they will not accept him and his favour , nor thankfully acknowledge what he hath done for them . 4. No man can shew one word in Scripture where God hath promised Christ to save all that he Died for . I conclude therefore that God is no more bound to save all that Christ Redeemed , than to save all that himself Created : And the vulgar Argument of the Prophane [ God did not make us to Damn us ] or [ God made us ; therefore he will not Damn us ] is as good as this [ Christ Died for us ; therefore he will not Damn us . ] 3. That it is no injury or injustice to the Damned themselves is as easily manifested : ( and yet here is all the shew of injury that is . ) 1. It is no wrong to give men their due : But Damnation is the due of all Unbelievers ; even those that Christ Died for : Therefore it is no wrong for God to Damn them . The Major is past doubt . The Minor is as clear as any point that I know in the Gospel . A single obligation makes it their due : but here is a double obligation . 1. That of the Law of Works , obliging them to Death as Sinners : which is not dissolved because they accepted not of Pardon in and with Christ : and so they are condemned already : For none is pardoned till he Believeth : and Punishment remaineth due , till men be Pardoned . 2. The obligation of the new Law both binding their former guilt on them by a peremptory irreversible Decree , and condemning them for contempt of recovering Mercy , to a sorer Punishment : This last I mention as belonging only to final Unbelievers . The first obligation lyeth on the Elect themselves till they Believe : And moreover the New Law pronounceth them all that time , non-liberatos , unpardoned , and doth not give them any remission ; though it pass not on them the peremptory irreversible Sentence . Obj. If this be so , then God should do the Elect themselves no wrong if he did damn them before they Believe . Answ . None at all ; nor dare any ●ober knowing man tell God , that he had wronged him if he had so done : But on the contrary it 's the use of all Godly Orthodox men , Ministers or private persons ( so far as ever I could observe ) to confess to God in their Prayers , that he might justly have cut them off before their Regeneration , and have cast them into Hell ; and that it was then their due ; yea , that he might have sent them to Damnation from the Womb : yet it followeth not that God might Damn the Elect : For he hath Decreed the contrary : But the Purpose or Decree of God doth no more give them a Right to Pardon or Salvation , than my Purpose to make such a man my Heir , or to give him 100 l. doth give him right to that 100 l. or to my Inheritance . So that God Damns not any of his Elect : but the reason is not because that Damnation was not due to them before they believed , or because God could not damn them in Justice , or without wronging them ; but because he cannot change his Purpose or Will ; which properly is to say , God will not Damn the Elect , rather than , He cannot . Obj. But it would be a wrong to Christ : for they are given him to save effectually , by the Covenant between God and Him. Answ . I am indifferent how this is answered , seeing we are agreed in the sense , that God never will condemn his Elect : But by [ the Covenant between the Father and Son ] either they mean , somewhat from eternity , or before the Fall ; and this is but Gods Decree ; and is no more a Covenant indeed , than any other Decree of God is : Doth God make Covenants with himself ? 2. Or else they mean the Prophecies and Promises in the Old Testament ( or Scriptures before Christs Incarnation ) made to or of Christ as God-man to be Incarnate : and these are more properly Predictions de suturo , as other Prophecies are , ( which God cannot but fulfil because he is immutable and infallible ) than the Divine Obligations , ( which God must fulfil because he is Just : ) or if any will say , that they are strictly obligations ( about which I will not contend ) yet the Elect are not named or individuals mentioned in them : Or suppose that the Individuals names be implied , yet this is nothing to the time before such promises were made ▪ Or if they had been made in the beginning , still this is nothing to the point in question . If God were obliged to Christ to save all the Elect , yet he was never obliged to them , till they believed ; ( I speak of Obligation in such an imperfect sense as it may be applied to God. ) Much less did he ever oblige himself to save all that Christ died for . 2. And that Christs actual suffering gives no man right , appears from what was said on the former Proposition , It was not man himself , that sinned who was the sufferer or satisfier , either in sensu Naturali or Civili . And therefore he cannot have the benefit till it be made over to him by some further conveyance . 3. And therefore it is no wrong to the sinner to suffer ; because he suffereth but once , and suffereth no more than he deserved . So much against the first argument , as most forcibly managed . The second Argument against Universal Satisfaction answered . Arg. II. Christ hath purchased Faith infallibly to be given to all that he died ( or satisfied ) for : But Christ hath not purchased Faith infallibly to be given to all men , but only to the Elect , Therefore Christ died not for all men , but only for the Elect. The Major is thus proved . Christ hath purchased all things necessary to the Salvation of all he died for : But Faith infallibly to be given , is necessary to their Salvation , Ergo , &c. The Major is thus proved , Christ is a perfect Saviour to all those to whom he is a Saviour or Redeemer : Therefore he hath purchased for them all things necessary to their Salvation . The Minor of the main Argument is proved by experience . Ans . The Major is not true , nor can be proved from Scripture ; but the contrary may abundantly be proved . The argument by which they would prove the Major , is sick of the same disease ; viz. Its Major is false : and the Minor if not well explained is false too . To the Major I say ▪ First , Christ hath done all that belonged to him as a Redeemer by dying , or as a Satisfier , or all that for which properly an expiatory Sacrifice was required , for all those for whom he died : But I shall anon shew that the thing in question is not such . Secondly , Christ did not purchase all things necessary to Salvation , for all that he died for : I wait the proof of the affirmative . In the mean time I mind the arguers , that themselves confess ▪ 1. He did not purchase Predestination . 2. Nor that Love which caused God to send Christ . 3. Nor Creation and our Natural Being . 4. Nor his own Death and Merits : He purchased not these for any man. For the Minor , if it mean , [ Personal Faith ] which it saith is necessary to Salvation ; It is not true of Infants : If it mean the same Faith , which now is necessary to our Justification ( to believe that Jesus is the Christ , that he Died , Rose , Ascended , &c. ) this was not necessary to the Salvation of all before Christs Incarnation . As to the Argument by which they would prove the Major , I answer to it . I. To the Major , by distinguishing [ Christ is called a perfect Saviour ] in several respects . 1. As to his plenary Power and Authority : so we confess he is a perfect Saviour . 2. As to the sufficiency of his Satisfaction , or expiatory Sacrifice , or of whatsoever he was to do as satisfier of Justice : and so I confess he is a perfect Saviour . And do not all the opposers confess that Christs Death was sufficient for All men ? and all till a few of late do confess that Christ died for all men quoad sufficientiam pretii : And if it be sufficient for all men , even for those that perish , then he is quoad satisfactionis vel pretii sufficientiam a perfect Saviour to all men : For they perish not through any Imperfection or Insufficiency in Christs Satisfaction or Sacrifice . 3. Or else it is in regard of the Application of his benefits , and conveyance of the fruits of his Death , that he is said to be [ a perfect Saviour to all that he died for . ] And so 1. Distinguish still of the term [ Saviour ] as it signifieth [ a satisfier of Justice , or Redemptor per sacrificium expiatorium ] Christ is perfect quoad opus , as to his Work ; and not only in himself and ability , and the material sufficiency of his Sacrifice : but , this is not to the present point . 2. A [ a Saviour ] signifieth , an actual Deliverer , by personal application and collation of his benefits ; so again Christ is to be considered in a double Relation . 1. As Dominus Absolutus ex novo Jure Redemptionis . 2. Ut Rector per leges ex eodem novo Jure : As he is become the Absolute Owner or Proprietary of all : Or as he is become the Rector and so the Legislator , ( for under one of these two respects he maketh over all his benefits . ) II. And accordingly you must distinguish of those benefits which Christ is to convey as Rector per Leges ; and those which he is to convey as Dominus Absolutus , and as above or besides his Laws arbitrarily without pre-engagement . And so I answer , that Christ doth all that belongs to him as Legislator and Recto● according to the Tenour of the New Law and Covenant , perfectly to all , as well as to the Elect : But he doth not all that he may do , ( and mans necessity requires that he should do ) as absolute Proprietary or Owner ; either to all , or equally to the Elect : yet is he not therefore an imperfect Saviour : For that belongs not to the making of him a perfect Saviour , though it belong to the perfection of the Sinners Salvation . And therefore the consequence of this Enthymeme is denied on these grounds . That these things may be yet more clear , I shall briefly open a little further , the Nature of these distinctions , and the difference between these several effects of Christs Death ; and so shew you that he is a perfect Saviour though he give not Faith to all that he died for ; having shewed you in what sense Christ may be said to have purchased for us the Habit or Act of Faith. For I find that a good explication lets in more light into the understanding , and prepares it more for the entertainment of Truth , than doth the most subtle Argumentation . And 1. You must understand that the first main distribution of the Works of Christ in our Redemption ( comprizing the whole ) is into the work which he did for the satisfying of Gods Justice , in offering himself a Sacrifice for sin . 2. And those which were to be done hereupon , for the sake of this : and that , I. By God the Father . 1. To Christ , ( accepting his sacrifice , acquit●ing him , making him Owner and Ruler . ) 2. To us , Delivering us , 1. From our Legal necessity of Perishing . 2. To Christ as our Lord and Ruler , to be dealt with on terms that have a tendency to our recovery . II. By Christ the Redeemer , who being thus made both Owner and Rector of us all , doth according to these two respects give out all the following Fruits of his death to Mankind . So that Christ's first work of satisfaction which is terminated as it were on God , is a perfect entire work of it self . And ( as Dr. Ames . saith in the place before cited , Anti-Bellarm . ) it is to the work of Grace , as Creation is to the work of Nature . And therefore as none can deny but the Non-Elect have common grace , as Conditional Pardon , Illumination , the Holy Ghost , &c. ( else how do they turn grace into wantonness ? ) so none can well deny but they have it from the general Fountain of Redemption . Let us then consider what is the proper use of satisfaction as such , and what it was that made satisfaction necessary . And it is evident that it was the justice of God Creator , as Rector according to the Law of Works , and the misery of Man that ha● offended God by the breach of that Law , and was become liable to the Penalty , which he could not bear without his everlasting undoing These made satisfaction necessary . ; God's Justice required that either the Sinner must peris● or satisfaction by an Expiatory Sacrifice must b● made , by which the remote and main ends ●● the violated Law might be as well attained ● by the Sinners Damnation they would have been ; so that it was the death which was become due to Mankind which required the death of Christ their Sacrifice , ( as on Man's part ; ) and God's Justice which would not remit sin but on a valuable consideration for the demonstration of its self , and of God's Holiness , which required it on God's part ; so that you see , that on our part , which required a Sacrifice was guilt , that is , obligation to everlasting punishment . And it doth not belong to the satisfier as such , to see that the guilt be actually done away quoad eventum , or that the Damnation be actually escaped : but that a sufficient Sacrifice or satisfaction be given , on consideration whereof Remission and Salvation may be given on the terms as the Legislators and Redeemers Wisdom shall appoint . How Christ doth give out this Pardon we shall shew you anon , de quadruplici Remissione , so that it is apparent that the want of the act or habit of Faith , or the want of the Holy Ghost to effect Faith , is not the thing that required satisfaction to God's Justice directly ; but that Faith is only a remote effect of this satisfaction , and such an effect as hath no such Natural Connection with this Cause , but that the Cause ( materially ) may be and oft is without that effect in many ; and the effect might have been without that cause from another , if God had so pleased . To manifest this ( that it is not want of Faith that required satisfaction as such ; and that satisfaction may be made for those that shall never believe ) observe these things . 1. That Man's Suffering is not a thing pleasing to God in and for it self , but for its end , viz. The Demonstration of Justice and Right Governing of the World. God professeth that he hath no pleasure in the death of a Sinner , Ezek. 18. nor in the death of him that dyeth , Ezek. 33. but rather that he repent and live . Much less hath he pleasure in the death of the innocent , and least of all in the death of his own Son. God is not blood-thirsty , who abhorreth the blood-thirsty man. 2 It is not therefore for Christ's Sufferings as in themselves considered , that God doth give men either Faith or any Mercy . God doth not sell his mercies for blood , as if he would give the World Remission of Sins , on condition he might put his Son to so much torment . And therefore Faith is not the immediate effect of Christ's death in sensu morali : It comes not from his death , as death or suffering ; nor may it without Blasphemy be conceived that ever God made such an agreement with his Son , as to give Faith to Men meerly on Condition that Christ would suffer death without first considering somewhat else that required that suffering , and something that put a value upon it . 3. So that the thing which did require Christs Suffering was ( as is said before ) the obligation to punishment , called guilt , on mans part , and vindictive justice on God's part . Unbelief as Unbelief did not necessarily require it , but the guilt of unbelief , or any other sin did require it , if ever it be pardonable . 4. So that the following effects of Christ's death do all presuppose the satisfaction of Justice , and hence Christs death becomes so pleasing to God , not as death , but as satisfaction , and so a means fitted to the attainment of his ends . And because this means so pleaseth him , he esteemeth Christs satisfaction meritorious of further benefits , ( joyned with his meritorious obedience ) upon which estimation and his own will ( called the Covenant with Christ ) he annexeth further benefits thereto . For the end why he satisfied his justice by the Sacrifice of his Son , was that he might honourably , wisely , and justly give out the following benefits which he giveth out hereupon . So that Christs death is as to God , first satisfactory , and then meritorious of further benefits . Now Faith very remotely followeth all this , as shall be shewn . 5. The thing that God could not do without satisfaction , was the remitting of sin , and freeing the delinquent from punishment : it was not directly , nor in its self the bestowing of Faith. 6. For I would desire any Judicious Man to consider , whether if Christ had by his death satisfied God's justice for mans guilt , and had not at all done any more by his death for the meriting of Faith , might not God have given man Faith at his own pleasure , without the least shew of injustice , or any other prohibiting inconvenience ? though Christ de facto did merit more , yet we may well in dispute for searching out the truth , separate in our thoughts guilt of sin , and want of Faith in Christ ; and we may suppose that Christ had done no more by his death , than to satisfie God's justice for man's guilt , by bearing that which was due to man. Now I would fain know ▪ this being once done , why God or the Redeemer might not give Faith to whom he will : Is there a further necessity of any new death or suffering to merit Faith for us ? If there be , what is that necessity ? It is no injustice in God to do it : There is no Law standing in the way by which he is obliged to the contrary . Perhaps some will object , that the same may be said of Pardon and Salvation , that there needs no new suffering to merit them , if once Justice be satisfied , and yet Christ dyed for our Justification , and Salvation . To which I answer , All this is true , but then observe the difference ; separate in your thoughts Remission , Justification , and Salvation on one side , from Faith in Christ on the other side , ( as we by supposition may well do in disputation ; ) and you will find that God could not give Remission , Justification , and Salvation from Punishment without Christ's satisfaction ; but he could have given Faith in Christ ( if you will suppose it to go alone without the former benefits ) without satisfaction , I say , he could not give the former ; not by reason of any impotency or imperfection in God , but by reason of the perfection of his Wisdom , Justice , and Holiness . For them that deny this ( as Twisse , and some others do , to the great hardning of Socinians , and Infidels ) at present I refer them to the Writings of Divines that have proved it : As Voetius in Thesibus , Camero Passim ; specially excellent well by Mos . Amyraldus in Thesib . Salm●riens . Vol. 1. de satisfactione : and Essenius , Joh. Junius , and most against the Socinians on that point , say somewhat to it , and something I have elsewhere said my self , and therefore will not now so far digress . But on the other side , that God might have given Faith ( separated from these benefits ) without satisfaction , is evident . 1. In that there is no injustice or other prohibiting inconvenience in it . 2. God doth give the Devils a belief that God is , and that he is a Rewarder of them that seek him diligently , and that Christ is the Son of God , and the Saviour of the World , and that he was Incarnate , dyed for Sin , Rose and Ascended , and sitteth at the right hand of God , and shall come again to judge the World , some to life , and some to death , and that all the Scripture is Gods word , and all true , and that whosoever of Mankind believeth shall be saved , ( for the Devil believeth the connection between Faith and Salvation , ) all this Faith God giveth to those that look to the nature of things more than to bare words , and can see through the vail of metaphorical expressions , will not make any question of this ; especially if they have so far studied the Civil Law and Politicks as is requisite for the right understanding of the nature and extent of these two relations . Indeed Christ is called a Father , but that signifieth but 1. His special propriety in us , as Fathers have in their Children ( which is a branch of propriety in general . ) 2. And his Authority over us , as a Father hath over his Children , which is part of his Rectorship . And withal it signifieth that special love of Christ to those to whom he is thus related . So he is called a Husband , which expressed the same special Propriety and Rectorship with the singular love accompanying them . He is called a Prophet , but that term expresseth but the manner of his applying himself to men in the exercise of his Dominion and Rule ; for he that teacheth them , doth not teach them as a private man , but with Authority , and as their rightful King , whether they acknowledge him or no ; ) even as a King doth offer mercy to Rebels , and perswade them earnestly to accept it , shewing them the danger of standing out against him : Or as he teacheth his Subjects their duty ; you may call this Man a Teacher , but the meaning only is this , he is a Teaching King , and so his Teaching is part of his Ruling , or subordinate to it : It signifieth but the manner of his applying himself to them , so Christ's Prophetical Office in its self belongeth to his Rectorship : Not that all Teaching is Ruling , but in all his Teaching he doth it as their Ruler , in right at least , if not in exercise . For that Teaching by which he converteth Sinners , is not properly an act of moral ruling those Sinners ; but yet it is the Act of a King perswading Rebels to come in that they may be Ruled ; and as their King doth he perswade them . And then the diversity of the degrees of Gospel Light and Motions , ( some having more , some less , some none , ) is from Christ as absolute owner of all , that may do with his own as his list . It were easie to manifest how all his other Office-Titles and Relations are reducible to these two , at least as he is signified in relation to the Creature ; For in his intercession he stands in a double relation . The one is to God , with whom he intercedeth , and so he intercedeth as the Son of his Love , who having satisfied his Justice , hath all delivered up to him , and therefore is Owner and Ruler of all . The other Relation is to the Creature for whom he intercedeth ; and that is as their Owner and Ruler , and for his own chosen as their Owner and Ruler in a stricter sense than the rest , even as they are his Jewels , and specially beloved . More is said of this in another place : peruse the Table of the effects of Christ's death . Now let us see how it is that Christ hath purchased Faith , and how he giveth it , having satisfied God's Justice by dying for all Mankind , God giveth up all men to him as their Owner and Ruler by Redemption-Title ( and giveth up also into his hands the former obligation , as is said , ) hereupon Christ hath full power , 1. To alter the Law , or to make new Laws for them , and by these Laws to confer Salvation , and other Benefits , by ordaining on what terms they shall be obtained , and so giving right to them . 2. To give further mercies , over and above what he giveth right to by that Law , being absolute Lord , he may do with his own as he list ; ( still supposing that his Fathers Will is his Will. ) Now Christ having received this Plenipotency , as Rector per Leges , he makes a free Universal Conveyance or Grant of Pardon , Justification , Reconciliation , Adoption , Sanctification , in the common Scripture sense ) and Glorification to all Men on Condition they Repent , and Believe . But he hath no where made any Conveyance of the first effectual Grace , or of Faith to any Man. He hath indeed prophesied or foretold us that he will infallibly give it to his Chosen , but he hath not named or described them by any antecedent distinguishing Character ; so that no man can beforehand say this belongs to me , nor hath he by this Prediction made over to them any right to the thing , but only foretold that he will give them right hereafter . Only he hath prescribed certain means to all men , either for the immediate obtaining of Grace to believe , or at least for the obtaining of Grace conducing thereto , which may bring them into a nearer capacity , who before were further off than the rest of the World. And he hath given them sufficient encouragement to use those means without despairing of success , even so much , as that no man that hath the use of Reason , can be named by the tongue of Man that did his best in the use of means to get Faith , or to get nearer to Christ , and yet lost his labour . Yet hath not Christ thought meet to engage or oblige himself to any Unbeliever to give him Faith ; but when he doth it , he will do it as Dominus Absolutus , and as not obliged ; and indeed doth it only to those whom he had an absolute purpose to save , and were given him to be infallibly brought home to God. So that Christ gives not Faith ( the first Faith ) as Rector per Leges , but as Dominus Absolutus . Those Mercies ( if special ) that are thus given , are said by some Divines to flow from Predestination alone , as did the gift of a Saviour to fallen Mankind ; but no doubt , it is mediante Sanguine Christi , and in a remote sense are fruits of Christ's death . By what hath been said it may appear that Faith is not the proper effect of satisfaction as satisfaction , nor is it any neer or inseparable effect of satisfaction as it is meritorious . God did not give Christ Faith for his bloodshed in exchange ; the thing that God was to give the Son for his satisfaction , was Dominion and Rule of the Redeemed Creature , and power therein to use what means he saw fit for the bringing in of Souls to himself , even to send forth so much of his word and Spirit as he pleased ; both the Father and Son resolving from Eternity to prevail infallibly with all the Elect. But never did Christ desire at his Fathers hands , that all whom he satisfied for , should be infallibly and irrisistibly brought to believe ; nor did God ever grant or promise any such thing . Jesus Christ as a Ransom dyed for all , and as Rector per Leges , or Legislator he hath conveyed the Fruits of his death to all ; that is , those Fruits which it appertained to him as Legislator to convey , which is right to what his New Law or Covenant doth promise . But those Mercies which he gives as Dominus Absolutus , arbitrarily besides or above his engagement , he neither gives nor ever intended to give to all that he dyed for ; no nor to all his Elect doth he give all those fruits of his death , nor for ought I know to any in the same degree ; for these are but remotely the Fruits of Christ's death , and not constant nor inseparable Fruits . Peruse the foresaid Table of the Fruits of Christs death , and it will shew you which the mercies be that Christ gives by Law , and which arbitrarily , as besides his engagement . Is it not manifest then that it is a desperate charge against the Lord Christ to say , that he is an imperfect Saviour , if he do not perfectly save all that he Died for ; or convey to them all the fruits of his Death ? The Preaching of the Gospel expresly , is a fruit of Christs Death : Some have this in great power , clearness and constancy ; some but weakly , darkly , or seldom ; and some not at all . Shall they that have been at one or two dark Sermons of Christ in all their Lives say , That either Christ Died not for them , or else was an imperfect Saviour ? Some are endowed with the gift of Prophecy , Tongues , Miracles , as fruits of Christs Death ; shall all that receive not these say , that Christ is an imperfect Saviour , because he gave them none of these fruits of his Death ? Some are made Kings and Rulers , and some Apostles , Evangelists , Pastors , Teachers , &c. and all are fruits of Christs Death : Yet all are not Apostles , Pastors , Teachers , &c : Some have Learning and some none : Some have good Parents , and good Education , and some bad : Some of the Elect have Health of Body , and Helps , Opportunities and Advantages to to serve God , which others want : Some are permitted to live long in sin , as Manasses : And others converted in the morning of their Days : Some are preserved in a more even and comfortable walking with God : And some are permitted to fall into most hainous scandalous sins , to the great dishonour of God and their Profession , and to walk sadly for it all their Days , Nay , some to suffer Death by the hands of publick justice ; Shall all these say , Christ is an imperfect Saviour to them ? Some are kept in vigor and growth in grace , and some remain Infants ; and some lose their first degree of Love , and grow more luke-warm , and Die in a very low ebb of Grace , Comfort and Assurance . Some enjoy much fellowship with the Father and Son in the Spirit : And others are almost wholly strangers to it . Some are made instruments of doing God abundance of service and the Church much good , and bringing home or building up many Souls , and that to the end of their Lives : Others are kept without parts and gifts , next to useless , if not burdensome . Some Distracted , and after a Godly Life fall into stark madness , and so spend their days as being uncapable of making use of their Affliction or of any Mercy : And some are cut off in Infancy or in the Womb , before they did ever believe or love God , or do him any service . And is Christ an imperfect Saviour to all these ? Nay , and he hath revealed to us , that according to this diversity here in degrees of Grace , Holiness and Obedience ; so will be the diversity in the degrees of glory : One shall be Ruler of ten Cities , and another but of two : For he will reward every Man according to his works . How vast a difference then is there like to be between the Glory of an Infant , that being born of a weak believer , Died from the Womb , and the Glory of Peter , John , Paul , or those to whom it shall be given to sit on Christs Right Hand and Left Hand in his Kingdom . And yet all these are Elect. Where is it then that the force of the Argument lyeth that would prove that all must needs have Faith for whom Christ Died ? If he be an imperfect Saviour except he save all alike , or give to all that he Died for , all the fruits of his Death , then such a charge might as truly be grounded on his dealings with the Elect themselves as with others . Object . But he saveth all the Elect , though not all alike : He bringeth them all safe to Heaven at last ; but so he doth not others . Answ . That 's true : But then , 1. It 's yielded that it belongs not to the perfection of Christs Office or Work to give all the fruits of his Death ( quoad speciem ) to all that he Died for . 2. It belongs as truly to his office of saving , to save men from sin , and to give them a full degree of Grace and Glory , as to give men Faith : And yet it belongs not to his office necessarily to give these to all that he Died for . No doubt a greater measure of Glory is a greater good than that small measure which some enjoy . ( Specially if the joy of some saved Infants were no greater than Nazianzene ( Orat. 40. ) and other antients did think the pain of some condemned Infants would be . ) 3. Some of these parts of Salvation which the Elect themselves do come short of , are penally denied them , ( and so are given by Christ as Legislator ) being propounded on a condition , and they not performing the condition ; ( to the performance whereof Grace was necessary to assist them . ) If then Christ may give good things by a conditional grant ( as Legislator ) to his Elect , and yet not give them that Grace which may cause them infallibly to perform the condition , and so deny them the benefit conditionally given , for want of that performance , what reason can be given , why he may not do so by the Non-Elect , in respect of Salvation and Faith , and Repentance , the Conditions thereof ? So that all the weight of their Argument lyeth on this supposition , that Christ bore not Punishment for any mans sins but those whom he intended infallibly to bring to Heaven : which they have never yet proved , nor ever will do , there being no Word of God that promiseth to save all that Christ died for . Lay all this together and you will see the truth of these Conclusions . 1. That it was not the absence of Faith in Christ the Remedy , but the Old Laws Obligation of us to Punishment , or the guilt of sin , which required Christ's satisfaction to God's Justice . 2. That Christ by this satisfaction did not immediately merit Faith it self , but only those intermediate causes , from whence the Faith of his Elect is produced , that is , He purchased all men from the Legal necessity of perishing that they were in , into his own Power , as their Owner and Ruler , that so he might make over Reconciliation . Remission and Salvation to all , if they will believe ; and might send forth sufficient means and help of Grace to draw all men towards him : resolving to draw his Elect Infallibly to him . 3. That it is therefore an improper and unfit phrase to say , that [ Christ Died to purchase us Faith ] though rightly explained it hath truth in it : But rather , that [ Faith is an effect or fruit of Christ's Death , ] viz. where Faith is given . For the former phrase would intimate as if Faith were the thing that God was to give in requital of Christ for his Bloodshed , and that directly : and so Faith should be given by God as Legislator of the Old Law : For the stipulation supposed to be between the Father and Son , was made by the Father on his part , not as Redeemer , or Legislator of the New Law ; but as the offended Rector according to the Law of Creation , now treating with the Mediator about mans Recovery . Though these things spoken after our manner , do but signifie Gods Decrees , yet they shew us in what Relation God stood towards Man and towards the Redeemer , when he required and accepted of Satisfaction . Whereas the thing given to Christ was Power of Dominion and Rectorship , and so the Redeemed delivered to him ( not all to one final end , nor with a like intent . ) And so Faith is procured by Christ only in this remote sense , in that he procured full power to use the fittest means to draw men to him , in the season and degrees he please ; with a full resolution in his own mind to make all this effectual upon his chosen , that he might attain the full end of his Blood-shed . So that Faith is the effect of that degree of Grace which from his Plenipotency he gives , lest his chosen should miss of the intended Salvation ; and therefore is improperly said to be purchased by Christs Blood , though yet it be a remote effect of his Blood to those that have it , and none could have had it without the Intervention of his Blood , because there would have been no saving use of Faith without that Blood : otherwise they might , if we look to Faith , but as such an act considered without its object given . 4. And therefore the Scripture no where useth any such phrase , as to say , that Christ Died to purchase us Faith : But ordinarily that he died to purge or put away sin , &c. And in controverted cases it is safest to speak in Scripture Language : Suppose a man pay 1000 l. to Ransom certain Prisoners that owed that sum , and upon the Ransom it is agreed that they shall now be delivered up to him , as his Ransomed ones , to dispose of at his pleasure ; yet both parties agree that only those shall be actually delivered into freedom who thankfully accept the favour , and the Ransomer as their Lord : The Redeemer knows that these are men of such stubborn hearts that they will refuse his offer : yet he resolves to send them under his hand a conditional discharge , that all shall come forth that will accept him and his offer ; and to tell them , that all the rest shall by him be still detained , and as his Prisoners suffer greater misery : Yet out of a special love to some of them , he resolves to send a friend who is so effectual an Orator , as will certainly prevail with them to lay by their obstinacy and yield to his motion . Doth it seem a proper phrase in this case , to say , that this man paid 1000 l. to purchase for these men a yielding Heart , or to purchase their consent to accept him and his kindness ? Rather he did it to purchase their Freedom from Prison ; which he gives to all , as far as belongs to him as Ransomer . But he sends this Orator with a resolution to prevail , in another superadded relation , viz. as one that beareth a special love to those particular men above the rest ; or as one at least that is resolved to attain infallibly that fruit of his Ransom , even the actual deliverance of those men . Nor can it therefore be concluded , that he paid not the debt of any of the rest , because he will not as importunately solicite them to accept of his offer . 5. We must therefore distinguish of meer Ransoming or Redemption by Sacrifice ; and the same Sacrifice or Redemption as it is conjoyned with Election , and is subordinate to it : Effectual Grace to work Faith infallibly , proceeds from Redemption as it is accompanied with Election , or with a special absolute resolution , of saving those particular persons : but it comes not from mere Redemption by Sacrifice , as divided from Election ; and therefore is common to all the Elect , but not common to all the Redeemed . For God hath means of two different sorts for the accomplishing his Decree of Election , as to execution : First general means , and secondly special means : and the general is the Foundation on which he means to build the special . Let us again remember Amesius's words , that Redemption is to the whole work of Grace ( viz. both common and special ) what Creation is to the work of Nature . Nay , better we may say , what Creation was to Gods Governing Administrations under the first Law , that is , Redemption to Gods Governing Administrations under the Second or New Law. For in Creation God did two things . 1. He gave man his Being , that he might be a Subject fit for Government . 2. He gave him his Right Being Real and Relative ; making him after his Image , in his favour , and in a state of happiness : and in this state he made a Law with him , ( even with all mankind in Adam and Eve , ) promising him further everlasting life on condition of obedience . Now here Gods Creation of man in his favour and in rectitude , was a common work ; and so was his giving him that Law : But so was not the fulfilling of its Promise , which implieth the Intervention of mans performance of the condition . Suppose now that man had been multiplied by propagation before the fall of any , and then one half of mankind had kept this Law of Works , and the other had broke it : Had it been fit for any man to say , that God did not Create any of those that fell , in his favour , or placed them not in happiness , or set them not in the way to a further happiness , because he did not infallibly cause them to keep his Law , which was the condition of further happiness ? No more can it be truly said that Christ did not Redeem them because he did not cause them infallibly to believe . Indeed it may be said of both , that God in Creating or in Redeeming had not the same Decree or Absolute Resolution to save them , as he had to save the Elect whom he causeth to perform the condition . And yet our Divines use commonly to say , that God created all Mankind in Adam in a state of happiness , and to a further happiness : that is , as Legislator , set them in a way to a further happiness , and conditionally promised it to them ( whether it were any greater happiness , or only the perpetuation of the same , I will not now dispute . ) And so hath Christ done all for men that pertains to a satisfier of Justice , and setteth them in a way to full deliverance from the misery that they were fallen into , and conditionally promiseth it to them , with an additional happiness . 6. And Lastly , Besides all this let it be well considered , that if there be any man on Earth ( that hath the use of Reason , of whom only actual Faith is required ) that doth not actually Believe in Christ , it is their own fault , and is not long of Christ : He will not condemn them meerly for their sin against that Law of works which saith [ obey perfectly , or dye ] but for rejecting recovering Grace , and that sufficient in its kind , and to its own work . I say it again confidently , all men that perish ( who have the use of reason ) do perish directly for rejecting sufficient Recovering Grace . By Grace I mean , mercy contrary to merit : by recovering , I mean , such as tendeth in its own nature toward their Recovery , and leadeth or helpeth them thereto . By sufficient I mean , not sufficient directly to save them ; ( for such none of the Elect have till they are saved ) nor yet sufficient to give them Faith , or cause them savingly to Believe : But it is sufficient to bring them nearer Christ than they are , though not to put them into immediate possession of Christ by Union with him , as Faith would do . It is an easie truth , that all men naturally are far from Christ , and 2. That some by custom in sinning , for want of informing , and restraining means , are much further from him than others ( as the Heathens are . ) 3. And that it is not Gods usual way , ( nor to be expected ) to bring these men to Christ at once by one act , or without any preparation , or first bringing them nearer to him . It is a similitude used by some that oppose what I now say : suppose a man in a lower room , and another in a room below him , and you stand at the Stair head , and call them both up to you and offer them somewhat if they will come : It is not your intent that they should leap up at one leap , but come up step by step : nor do you mean that he in the lower room should go no more steps than he in the middle room : He must go many steps before he come to be as near you as the other is . Now suppose you offer to take them by the hand when they come to the upper Stairs , and give them some other sufficient help to come up the lower steps : If these men will not use the help given them to ascend the first steps ( though intreated ) who can be blamed but themselves if they come not to the top ? It is not your fault but theirs that they have not your hand to lift them up at the last step . So is our present case . Worldlings , and sensual ignorant sinners , have many steps to ascend before they come to Justifying Faith : and Heathens have many steps before they come as far as ungodly Christians ( as might easily be manifested by enumeration of several necessary particulars . ) Now if these will not use that sufficient help that Christ gives them to come the first or second or third step , who is it long of that they have not Faith ? Obj. But here you vent two points of Arminianism , one , that there is sufficient Grace which is not effectual : The other , that God will give men Spiritual Blessings on the good use of natural . Answ . No Arminianism at all . I. I say not that God giveth all men sufficient Grace to Salvation , or to Believe . II. That there is such a thing in rerum naturâ , as sufficient Grace , not effectual , as it is confessed by Dr. Twiss , so it is undeniably proved . 1. In the case of Adam , who had sufficient Grace to have stood ( or else all the sin and misery in the World must come principally from Gods denial of sufficient Grace , before ever man did trespass . ) Yet the event shewed that hat Grace was not effectual . 2. From the Case of the Godly , who have sufficient Grace to think , speak , and do more good , and less evil than they do . 3. From the Case of the Wicked , who have sufficient Grace to enable them to do less evil than they do , and use more means for the geting of Grace to Salvation . They might pass by an Ale-house Door , and might go to a Sermon when they go to a Whore : and might go among good company when they go to bad . To the second point I answer . I. I say not that God gives Spirituals , on our right use of Naturals : but that God gives Special Grace , on our right use of Common Grace ; Or rather that he may most justly deny men special Grace , that will not make that use of Common Grace as they might . II. And I do not say , that God hath any where promised to give men Special Grace , if they will use well their Common Grace . For God hath not thought meet to make any such Covenant with Unbelievers ; nor to engage himself to them , but when he giveth the first Special Grace for Repenting and Believing he doth it as not pre-engaged to do it ; and therefore as Dominus Absolutus , and not per legem premiantem . ( And therefore the Papists in their Language say , the first Grace is not of merit , at least of Condignity . ) Obj. Then they that come not the first step are excusable ; for if they had come to the step next Believing , they had no assurance that Christ would have given them Faith. Ans . No such matter : For though they had no assurance , they had both Gods Command to seek more Grace , and sufficient encouragement thereto : They had such as Mr. Cotton calls half promises , that is a discovery of a possibility , and high degree of probability of obtaining ; as Peter to Simon [ Pray if perhaps the thoughts of thy heart may be forgiven . ] They may think God will not appoint men vain means , and he hath appointed some means to all men to get more grace , and bring them nearer Christ than they are . Yea , no man can name that man since the World was made , that did his best in the use of these means , and lost his labour . So that if all men have not Faith , it is their own fault ; not only as Originally Sinners , but as rejecting sufficient Grace to have brought them nearer Christ than they were ; for which it is that they justly perish ( as is more fully opened in the Dispute of sufficient Grace . I think now I may fafely conclude , that there is no proof yet brought that Christ will give Faith to all that he dyed for , but the contrary I have proved . Argument 3. Against Universal Satisfaction . Christ dyed not for those who were in Hell at the time of his Death , therefore he dyed not for all . Answ . I cannot discern any strong appearance of proof that can be brought for the Antecedent , however it take with very many , as I confess in the time of my ignorance it did with me . 1. Jesus Christ satisfied God's Justice . 1. Morally , at his first undertaking , interposing , or engagement ( according to our apprehension ) presently upon mans fall . 2. By that Natural Suffering which he had before undertaken , and this was in the fulness of time . It is usual for moral effects to go before the natural part of the Cause , but the Cause is in esse morali , in moral being . Many a man upon his word to pay so much money such a day , or upon earnest given , hath the thing bought delivered to him , tho' he pay not the price till long after : So may a man redeem Slaves by such an undertaking . So did Christ undertake to bear the punishment due to the Sins of all ; and this undertaking satisfied God , not without his suffering , but by its respect to his future suffering , giving it a moral Being before hand ; so that when Christs satisfaction was in its first moral being , no man ( of this World ) was in Heaven , or in Hell. 2. It was necessary , for Christ having undertaken to suffer the punishment due to their sins , before they were Condemned to perform his undertaking after they are Condemned . If you give earnest for the buying of Beasts , or Slaves , and take them into your possession , and promise such a day to make payment , though they dye the while , you must pay the price . 3. Christ had as much of his ends obtained in those that perished by Rejecting Grace , before his death , as he hath for those that perish for the same cause since . 4. The Wicked that perished before Christ's death , had the same benefits by it , as those that perish after his death , ( allowing the difference that the clear discovery of the mystery of Salvation now doth cause ; ) they had mercy offered them , and Remission and Salvation given them on Condition of repenting and believing , and sufficient grace to have brought them nearer God than they were , which if they had obeyed , they had a high probability of having more added . 5. All this presupposeth Christ then a sufficient Object for their Faith ; that is , Christ who had satisfied for them , as to his Undertaking , and must and would do it afterwards in performance , was then the Object propounded for them to believe in ; and therefore their Unbelief was Consequential , and not Antecedent to Christ's moral satisfaction , and suffering for them ; even as the Faith of the Godly also was . 6. It is as good arguing , to say , some were in Heaven when Christ dyed , therefore he dyed not for them , as to say , some were in Hell , therefore he dyed not for them . For it may as wisely be said , those in Heaven were past all need of satisfaction , as that those in Hell were past all hope and remedy . The time was , when they had hope from that satisfaction set before them , and when it was a sufficient remedy for them , and wanted nothing but their own consent to make it fully effectual : As the time was when those now in Heaven had need of it , and did accept it offered them . Abraham saw Christ's day and rejoyced , and Moses counted the reproaches of Christ greater Riches than the Treasures of Egypt : But the impenitent then refused Christ , and his Government , and therefore were justly denied his further Mercies . 7. Only this much may be concluded by this arguing ; that Christ at the time of his dying , did not intend the Saving of those that were then in Hell ; and so it is as true , that Christ at his death did not intend for the future to give Regeneration , the first Reconciliation , Pardon , Adoption , Union with him , or Glory to those in Heaven ; for they had received them all long before , as the Damned had lost them all before by their Rejection . But it follows not hence , that therefore Christ bore not the punishment of all mens sins , according to his first undertaking . I know great dissimilitudes are pretended between the Cases of the Saved and the Damned when Christ dyed , as to this Argument , but they are but pretended , and none is shewed ; and I think it needless to strive against meer words . But a fore-mentioned Disputer undertaketh to shew , that the Answer drawn from the state of them that were Saved when Christ dyed , will not hold , and why ? 1. He saith . [ Those that were saved , were saved on this ground , that Christ should certainly suffer for them in due time , which suffering was as effectual in the purpose and promise as in the execution and accomplishment , &c. Answ . 1. And those that were Damned , had Pardon and Salvation given them freely , if they would have accepted them on God's terms ; and this was on the same consideration , of Christ's future dying for them . 2. And consequently they who were then Damned for unbelief , were Damned for rejecting a Christ that had undertaken to dye for them , and the mercy purchased by his undertaken death . 2. This Author produceth such a Simile as I mentioned even now , [ of one that undertaketh the ransom of Prisoners , and sendeth to them thereupon to come forth , for he that detaineth them taketh his word : Now if some come forth , and the rest refuse , and be dead in Prison , and others hear not of that , and that according to his appointment , and were dead long since ; when the Ransomer comes to pay the Debt or Ransom , doth he intend it for them that dyed obstinately in Prison ? or only for those that came forth ? doubtless only for these last . ] Answ . 1. ( To answer as confidently ) doubtless it is the Debt and Ransom undertaken for all , and paid according to the undertaking . 2. Bring home the Similitude nearer the case , from payment of money , to suffering of the punishment which they should have suffered , or some other ad fines Rectoris equivalent , and doubtless then he suffered Loco omnium ; instead even of those that are dead in Prison , or else he is not a man of his word , if his action answer not his undertaking : But he did not at his actual suffering intend it for the further good of the dead , not in bonum ulterius omnium , supposing what good they had before received by it , and might have received a full deliverance if they would ; ( And to make them willing and reasonable might belong to him in another respect to do if he pleased , but it did not belong to him either as Ransomer or Ruler of them . Nor did he at the time of his payment intend to them that were before gone out of Prison at his command , any further good by his Ransom than what be gave to the obstinate that dyed , so be it they would accept it . 3. The said Author argued thus ; ( If Christ dyed instead of all men , and made satisfaction for their sins , then he did it for all their sins , or for some only . If for some only , who then can be saved , & c ? Answ . 1. He dyed for all the sins not excepted by himself in his conditional grant of pardon and life ; [ If thou believe and repent thou shalt be justified and saved . ] That is , for all , except final impenitency , infidelity , or rejecting Christ . And yet for all this , all true Believers shall be saved ; For he is become the Author of Eternal Salvation to all them that obey him , Heb. 5. 9. He is able to save to the utmost all that come to God by him , Heb. 7. 25. ] He dyed for temporary unbelief , that it may be done away by consequent Faith ; but we may say more of this in a fitter place . Argument 4. Against Universal Satisfaction . 4. If Christ dyed for those that shall be Damned , and never receive that Remission or Salvation , which he dyed to procure , then he suffered much in vain , ( or cast away his blood ) but the consequent is false , Ergo , &c. Answ . 1. This is a strange Objection for those Men to make , who say that Christ suffered enough for all , or paid a Ransom sufficient for all , without any intent that it should be loco omnium in their stead , or should satisfie God's Justice for all . They suppose Christ to have suffered or paid as much as we do affirm ; we say it was because all mens sins lay upon him , they say no , and give us no reason why Christ should suffer enough for all , when he undertook to suffer only for the sins of the Elect. I should think that the Objection lay stronger against them , that they feign Christ to suffer in vain ; but how these same men can fairly object this to others , who assign so many effects of Universal Satisfaction , I cannot yet discern . And let me add this much , lest I be mistaken in my tenth and eleventh Arguments against them ( most of which is ad homines , ) that I do not think it can be proved that the degree of Christ's pain was so punctually proportioned to the number of sins or sinners for whom he died , that if there had been one more sin or sinner he must have suffered more ( or one 1000 , ) and if there had been one less , he must have suffered less ; ( though yet I think it was necessary that his suffering were so great and reproachful , as might be a full demonstration of Gods Justice , and might serve to the attainment of the ends of the Law : And not as the Fryars say , that the least drop of Christs blood might have served to redeem a thousand Worlds . ) I suppose it is clear that Christ did give himself a ransom for Fallen Mankind in general , and that if it had been but for a few persons , less might have satisfied God's Justice than Christ did undergo : But that his Sufferings were so proportioned to the number of Sins or Persons undertaken for , let them prove that can , for I cannot , or that believe it , for I do not . 1. Because the principal Dignity of his sufferings which made them satisfactory , and equivalent to all mens sufferings , was not the degree of the pain , but the dignity of the sufferer ; and next to that was the relative part , even the publick shame and infamy to which he condescended , 2. May we not think that as it was Christ as Man who suffered , so Christ as Man knew what he suffered for . And is it not doubtful whether Christ as Man in his suffering ( before he was glorified ) did know every Person , yea , or all the Elect for whom he dyed . In his Infancy he did not ; and when he saith , that the Son of man himself knew not the day or hour of his coming to Judgment , may it not intimate that he knew not just how long the World should last , and consequently that he knew not just how many , or who should be born ( Elect or others ) before the End : But this I will not insist on , as speaking with some fear of intruding too far into unrevealed things , and not doubting but that Christ as God knew all men by name . But it is most unquestionable that Christ as man intended his Sacrifice in suffering to be in the stead and for the sins of Mankind in the general ; whether he so intended it with a nomination of each particular Person or not . 2. I further Answer to this Objection , That it is high arrogance and presumption for us silly Bats and Moles to charge God with doing any thing in vain , or to charge Christ as suffering in vain , meerly because we cannot reach to the knowledge of his ends . As if he might not have many glorious ends that we know not of . 3. I further Answer , That it is most evidently discovered , that it is not in vain , nor one drop of Christs blood lost , tho' many that he dyed for do come short of Salvation . For that which is the means to these ends following ( which Christ attaineth ) is not in vain . 1. He hath attained the effectual satisfaction of Justice for all , viz. according to the First Law. 2. He hath delivered the Sinner from the legal necessity of perishing that he was then under . 3. He hath laid the Foundation of his new right of Dominion , as owner of all men : For to this end he both dyed , rose , and revived , that he might be Lord both of the dead and the living , Rom. 14. 9. And if this were his end , and this end attained , then it was not in vain . 4. He hath laid the Foundation of his new right of Rectorship , as the forementioned Text more directly proveth ; ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more respecteth him as Rector than as Owner , ) God being minded to change the Government of the World , did lay the whole Foundation of the New Government in Christs Universal Redemption , even as he laid the Foundation of the Old Government , in the Creation of Man after his Image . Our Divines say , God Created Man to Life and Happiness , so be it he would obey ; and undoubtedly he Created him in a state of happiness , and put him in a way to obtain either the enjoyment of a greater , or at least the perpetuation of that which he did enjoy , and made him an implicite promise of it . Now shall any man say , that because God foreknew or decreed that Adam would sin , and never obtain that life to which he was so Created , or which was so promised him , that therefore God made him capable of it in vain , or promised it in vain , or prescribed him means to the attainment of it in vain ? ( for his attaining Life after by Christ , is nothing against his losing it in the first way ? ) Most certainly those that see not the glory of Christs new Administration in the Government of the World in general , ( in Title , and so legislation , judgment , and execution ) as it differs from the Administration of the former Government , they do rob God of a very great part of the glory of the work of Redemption ; and if they overlook so glorious an effect of this work ( which should be part of the matter of their weekly solemn Praises on the Lords days in the Church Assemblies , for which the day was translated from the seventh , which was for the commemoration of the Creation , as the cause of our being , and ground of the former Government ) no wonder if they speak and write again Universal Redemption . The whole World is now governed by Christ , and so by God , as he is God Redeemer . And it is no small flaw or errour in their Theology , that deny the Foundation of the whole Government , and then cry out , that we make Christ to dye in vain , if he bring not all infallibly to Heaven that he dyed for . 5. And also he hath ( in subordination hereto ) attained this by his death , that he hath power to abrogate or alter the Law that was against us : And that men before their believing , are now his Prisoners , and not the Fathers , as Rector according to the first Law unremedied , and so they are Prisoners of hope , and not of despair . 6. He giveth them under his hand a Conditional Remission and grant of Salvation : If they will have him , and Life with him they may , For this is the Record ( which men perish for not believing ) that God hath given us Eternal Life , and this Life is in his Son : He that hath the Son hath Life , and he that hath not the Son ( for all that gift ) hath not Life , 1 John 5. 10 , 11 , 12. This end Christ attained , and therefore dyed not in vain . 7. He putteth men in a way towards recovery , appointing them some means to be used thereto , and giving them sufficient grace or help to that use of those means which he first requireth of them . 8. These men do actually partake of a multitude of mercies in this Life , besides the forementioned : They enjoy a comfortable , healthful Life , with the supply of their wants , being provided for with necessaries , and usually with delightful abundance ; having the service and use of all the Creatures . They are kept from all cause of desparation , and the self-tormentings of Conscience which are its inseperable concommitants ; and which those that feel do often call the torments of Hell within them . They are not only kept out of Hell it self , but ( as is said ) have a possibility of everlasting escaping it ; and if they will not reject it , they shall certainly enjoy Eternal Life . All the mercies ( in one word ) which ever they receive are from the Blood of Christ ; and therefore as to them , he Died not in vain . Their Lives indeed might have been continued according to the tenour of the first violated Law , but it would only have been as a fit subject of misery : It would not have been such a Life of Hope , Delights , and Abundant Mercies . 9. They shall all have their Bodies raised up at the Resurrection Day , and that by the power of Christ as the Redeemer . 10. They shall all be judged by Christ as their Lord-Redeemer , and so acknowledge him before all the World. 11. They shall be judged according to the Talents of Mercy which they abused , and the Grace which they rejected , after the tenour of the Redeemers Law ; and not according to the unremedied Law of works : And so shall be left without all just excuse , even at the bar of Grace : To their greater shame , and the Redeemers greater glory , than if they had been judged according to the meer Law of works , by God-Creator , as the Legislator of that Law. 12. Lastly , They shall in their just everlasting Damnation bring double Glory to Gods Justice , as Belilevers in their Salvation shall bring a double Glory to his Mercy . As in our Salvation God will not be honoured only as Creator and Rector according to the first Law ; but also as Redeemer and Rector according to the New Law : So in the Damnation of Unbelievers , it is not only the Justice of God as Creator and Rector according to the first Law , but it is specially the supereminent Justice of Christ and God as Redeemer and Rector , according to the new Law , which will be everlastingly glorified on the rejectors of Grace . They will then fully acknowledge that Christ died for them and Redeemed them , and that in mercy ; and that for the undervaluing and rejecting of that mercy , they do justly suffer : So that here will be a more glorious advantage for the demonstration of Gods Justice , than ever could have been according to the tenour of the first Law , and without Christs satisfaction for the Sinners . And I think if Christ attain his own and his Fathers Glory , he Dieth not in vain , and loseth not the fruits of his Blood-shed . He knows how to manage the business so as that he shall be no loser , let men prove as ungrateful and obstinate as they please . All these ends Christ actually obtains , for they are ends fully intended by himself . But then the very Salvation of all men , is finis prescriptus & propositus , propounded to man to be intended , and Christs satisfaction is made a sufficient means thereto , in suo genere , and so this may be called the end of Gods Legislative will , though he attain it not ( as is said before . ) Argument the Fifth against Universal Satisfaction . 5. All those for whom Christ Died ( or satisfied ) have the Gospel Preached to them . But all men have not the Gospel Preached to them : Therefore Christ Died not for all men . The Major is proved thus : 1. Christs Dying for men would be in vain , if it should never be revealed to them that they might believe : But Christ doth not Die for any in vain ; Ergo , &c. 2. For whomsoever Christ Died , for them did he procure Remission , Salvation , and all means necessary thereto . But the Preaching of the Gospel is a means necessary thereto , Ergo , &c. Proved in that the Preaching of the Gospel is a necessary means to believing , and Faith is a necessary means of Remission and Salvation . The Minor of the main Argument is proved by experience . Answ . 1. Let it be observed that this Argument makes nothing against the Redemption of all men that hear the Gospel , Elect and Non-Elect ; but only of those Pagans or others that never hear it ; And if they grant that Christ satisfied for all that hear the Gospel , few will contend much with them about others ; as judging it partly so far beyond us , and partly so little to concern us , as not to be worth much contention . Yet , for my part , I think the Argument weak and the Conclusion untrue . 2. Davenant in his Dissertation of Universal Redemption , Thes . 4. Cap. 6. per tot . page 65. ad . p. 87 hath said so much to this pointt ▪ hat I may well refer the Reader thither for satisfaction , without adding any more . 3. Yet I shall first briefly Answer the Argument , and then more fully open the truth about this point in certain conclusions . And , 1. We must distinguish of several terms in the Arguments , and some other necessary to be here considered . 1. Christ is said to Die for men , 1. Dying in their stead and for their sin , as lying on him in the undertaken suffering : 2. Or else final it er in eorum bonum . Which is , 1. Common . 2. Or Special . And both . 1. Either given as Legislator quoad jus , by a conditional grant . 2. Or given as Dominus absolutus and the disposer of all things quoad eventus . Prop. When I say Christ Died for all men , I mean not that he finally intended as Dominus absolutus , eventually to save all by his Death : But that he Died in the stead of all , suffering the punishment which by the Law of works was due to all mankind : And how far he died in bonum ominum , for the good of all is shewed before , and shall be shewed more anon . Secondly , We must distinguish betwixt the [ the Gospel as it signifieth the Covenant of Grace with its grounds and fruits fully expressed ] and as it signifieth [ only some particular Gospel truths , which go before the full revelation of the said Covenant Grounds and Effects ; as the Break of Day goeth before the Sun Rising : and the Revealing of some of the fruits of Christ's Death , by which streams , men should be drawn to enquire after the Fountain ] in the later sense all have the Gospel ; In the former , all have it not . Thirdly , We must distinguish of [ Preaching ] which is either taken in general for any way of Revelation ; or specially for a Revelation by Writing or Speaking . The former All have , the later not , ( when I say [ All men ] I still mean [ All that have the use of their senses and reason ] and not Infants , Mad Men , Ideots , or Senseless , of whom more anon . ) By this much you may see in what sense we acknowledge or deny the Truth both of Major and Minor proposition of the Argument . And hence also you may see how far I deny the Major of the next subservient Argument if withal you distinguish . 3. Between , Frustra , being in vain , absolutely as to all ends and uses , ( yea Gods chiefest ends ) or in vain to the particular end of the Sinners own Salvation . 4. And , ( as to the cause hereof ) you must distinguish between [ being in vain through any defect of Christ's Satisfaction , or on his part ] and [ being in vain , ( as to their Salvation ) meerly through their own fault . ] According to the last members of these two distinctions we confess Christ's Death is in vain to all that perish , but not according to either of the former . 5. We distinguish between [ Christs procuring Remission and Salvation to be made over to all by him as Legislator in the tenour of his Conditional Grant. ] And [ being eventually conferred on all by God as the disposer of events . ] 6. We must distinguish between [ the extent of the new Law or Grant of it , as to its own Tenour or Sense ] and [ the extent of it as to the Promulgation . ] 7. Also between [ promulgation initial , imperfect , and full and perfect . ] 8. And between [ means sufficient to the first Duties that Christ by Gospel Truths calls men to ] and [ all means absolutely necessary or sufficient to Faith and Salvation . ] And so I answer to the second Prosyllogisme ; that Christ did not procure that all he died for should eventually receive Remission and Salvation , or sufficient means thereto ; nor yet that the Covenant of Grace which conferreth Right to these should be , as to the Infallible event , fully promulgate or revealed to all . But he hath procured , not only that all mens sins be made pardonable ( in a nearer sense than they were before his satisfaction ) but also that , as to the tenour of his Law , or Covenant , Remission , and Salvation be conferred on all so be it they will not reject it : and also that some part of his Gospel Truth ( and the effects of Christs Death ) be revealed in some measure to all , and so some part of his New Law promulgate to all ; and all have sufficient means to help to perform the Duties which he thus calls them first to perform . 9 We must distinguish between [ Believing that God is , and that he is reconciled to man so far as that he will reward them that diligently seek him ] and believing that Jesus Christ was Incarnate and satisfied by his Death . ] 10. And between [ Necessary to Salvation Necessitate Precepti ] and [ Necessitate Medii ] and so I answer to the last confirmation : that Faith in the first sense is necessary to the Salvation of all that have the use of reason , both necessitate precepti & medii : but faith in the last sense is neither necessary to Ideots , Mad-men , Infants , nor yet to those that never heard the Gospel , necessitate precepti : And whether or no it be necessary necessitate medii , etsi non prescripti , we shall say more to anon . So much directly to the Argument . Next I shall for the fuller opening of my Judgment on this point , lay down what I conceive to be the truth in these following Propositions . Proposition I. As Christ hath born the sins of all , and done all for them which pertaineth to the Ransomer by an expiatory Sacrifice ; and hath obtained thereby a new Title of Lordship and Soveraignty over all , and all are delivered to him accordingly ; so doth he faithfully perform the office of a Soveraign Redeemer to all , governing them as his Ransomed ones , by such Laws and Ways of undeserved Mercy , as have a natural tendency and conducibility to their Salvation . Though still , as Absolute Lord , he giveth out the Mercies which belong to him to bestow in that Relation , with great diversity , to all the World ; but yet a great measure even of these doth he give to all men . Prop. II. Christ dealeth not with any Heathens on the meer terms of the Law of works , as it was given to Adam , or stood without the connexion of any Remedy : These are not the full terms on which God deals with them [ If you perfectly obey ( without any sin ) you shall live : If you ever sin you shall dye . ] This will be proved in that which follows : and might easily be proved more largely were it not so plain as to prohibit such vain endeavours . Prop. III. Christ is not properly said to be in mutual Covenant with all that he died for ; and I think he is not so in Covenant with any Unbeliever , as to a true mutual Covenanting , nor to any that never heard the Gospel , as to the Legal promissory Covenant . The Covenant of Christ is taken in several senses : Among others for the two here mentioned . 1. For his New Law , Testament , Gospel Promise , or Conditional Gift of Pardon and Life : ( call it what you will. ) By this he commands men to Repent and Believe , and giveth them his foresaid Benefits on condition they perform this : laying a kind of engagement or obligation upon himself , which he cannot break ; For God cannot lye : and shall not the Judge of all the Earth do Righteously ? How else should God judge the World ? And God in the relation of a Righteous Judge will give the Crown of Righteousness at that day to all them that love his appearing . Now I conceive that in a full proper sense , none that hear not the Gospel ( i. e. that have not some Revelation of Christ Crucified ) are in this Covenant , nor God in Covenant thus with them : For the Preceptive part of the New Law doth not actually oblige them to the performance of the full condition ( of Believing in Jesus Christ Crucified ; ) nor doth the promisory part oblige Christ to give them the benefit in so full a sense as to those that have this Covenant revealed to them ; nor can Christ be said conditionally to give it them , in so full a sense ; because the Law or Deed of Gift is not Promulgate fully to them , as it is to others . I shall open this more in the following conclusions . 2. The Covenant of Christ is taken also for this same forementioned Covenant when it is accepted by Believing , and so become a Mutual Covenant , when men engage themselves to Christ as Christ first doth to them , and so the Promise comes into force for the actual conveying of Right to the thing promised . This is the fullest sense in which it is called a Covenant according to our common custom of speech : and the first is most properly called a Law , Testament , Disposition , &c. yet is the word [ Covenant ] in Scripture used oftest in this less proper sense . Now it is only Believers and their Seed that are in this mutual full Covenant with Christ . But this belongs not so nearly to our present enquiry , about the state of the Heathens as the former doth . Prop. IV. The New Law , Testament , Promise or Gift , which saith , [ Whosoever Repenteth and Believeth shall be saved ; and whoever doth not shall be Damned ] doth , as to its Tenour , or extent of the sense of the words , belong to all men in the World , even those that never heard the Gospel . This is so ordinarily acknowledged , that I need not prove it : Nor doth it need any other proof than the recital of the Covenant-terms . The Promise is universal , and no man on Earth is excepted or excluded : so that Christ may be said to have , [ 1. Obliged All men to Believe . 2. And constituted Faith a condition of Salvation to all men . 3. And obliged himself to give them Remission and Salvation if they do Believe ; ] quantum attinet ad merum Legislatorem , as far as belongs to him as mere Legislator , or as to the meer enacting of his new Law , Grant , Testament , which is constituted and perfected with his Fiat : And of the three forementioned Acts , the last , which is the obligation on Christ's part , is most full and irreversible : For though there goes yet more to the actual obliging of the Subject to perform the condition , and of Christ to give the benefit , when the condition is performed ; yet to the first conditional Obligation of Christ to give it , there is no more requisite to make it real and irreversible , than this enacting , so that the New Law or Covenant extendeth to all the World , as to its sense or tenour . Prop. V. This New Law or Covenant doth not actually oblige men ( for all the enacting of it ) till it be Promulgate ; that is , a rational sufficient publication of it , made to the World. It belongeth to the Rector after the enacting of his Law , to promulgate it : And though promulgation be not in the strictest sense ( I think ) a part of Legislation ( though many think otherwise I confess ; ) yet it is a necessarily subsequent act of the Rector , without which his Law cannot actually oblige ; even as [ Revelation ] is a natural requisite , of our actual Believing any Truth of God ; tho' not ( as I think ) the ipsum formale objectum fidei , sed potius ( quod dicitur ) vinculum inter formale & materiale . For it is the Sense and Will of the Legislator , that his enacted Law do oblige those , and only those to whom it is promulgate ; ( else it should be apparently unjust , as obliging to natural Impossibilities . ) And it cannot oblige beyond his Sense and Will. And therefore though the Tenour of the New Law extend to all men in the World , yet it cannot be said that any man is by it obliged to Believe in Jesus Christ Crucified , further than this Law hath been published or promulgate to him , with a Rational sufficiency . It is therefore a vain objection that one makes ( J. G. against Mr. Barlow , p. 47. ) that if men be not obliged before the revelation of the Gospel , then either they must remain disobliged when it is revealed , or else God must make a new Law for them , or be changeable : ( that is his sense . ) For it is sufficient that he make a Promulgation of that Law which before he had enacted ; and which was before an Instrument fit to oblige but wanted the application by a Promulgation , without which it could not actually oblige . By all this it appears , that if the Heathens may be said to be not-obliged to Believe , or to be not under the New Law or Covenant , it must be only for want of a sufficient Promulgation of that Law , and not for want of an Universal Tenour ; or from any exceptions against them in the Law it self . Let us therefore next see how far the New Law is Promulgate to them . Prop. VI. The Lord Jesus having enacted his New Law , did purposely ordain Universal Officers to Promulgate his Universal Law ; giving them this Commission and Command , [ Go ye into all the World , Preach the Gospel to every Creature ; He that Believeth and is Baptized shall be Saved , and he that Believeth not shall be Damned ] So that Christ hath not been wanting quoad actus morales , as to the moral part , ( which consisteth in commanding and authorizing his Officers ) for the Universal Promulgation of his New Law. Yea , for my part , I doubt not , but this work of publishing the Gospel to all Nations , and so carrying it to them that have not heard it , doth lye on some men to this day ; and God would have such Universal Ministers yet in the World ; and so far the Apostolical Work is not ceased : And I believe it is a most hainous sin of Christian Princes and States , that they procure not able Ministers to be sent into all the Heathenish parts of the World , as far as possibly they can : and that it is the sin of those Ministers , who have ability , fitness and opportunity for this Work , that they do not ( how hazardous , and painful , and chargeable soever ) set themselves resolvedly to it . So that if Christs Laws were well obeyed , there is no likelihood that there would be any known part of the World where the Gospel would not be published . Prop. VII . So little know we of the History of those remote parts of the World , that have not now the Gospel among them , that it is very hard for any man to know that those Countries never had the Gospel in any measure revealed to them . We may discern that now they want it , and that they know not themselves that ever they had it : But how far their contempt of it may in many places cause God to give them up to that Barbarism and Sottishness as may obliterate all former Revelations , and bury them in oblivion ; this we cannot tell , the rather because that the Apostles ( and many other Christians ) of that Age did travel so far in execution of their Office , and the Gospel is then said to be Preached to all Nations , and the sound of it to have gone to the ends of the Earth , and through all the World : and because there hath been so much entercourse between some Christians or other , and most of these Nations since then , yet is it most probable that there are many savage parts where the name of Christ was never revealed with a competent sufficiency , yea , or at all . Prop. VIII . The Heathens that never heard the Name of Jesus , have yet sufficient means afforded them to know ( among many others ) these following Truths . 1. That there is a God , and only one God. 2. That this God is Infinite in Being , Immense and Eternal , and Infinite in Wisdom ( Omniscient ) Goodness and Power , ( and so Omnipotent . 3. That he is the Maker , Preserver , and Governour of all , and therefore that all men do by the strongest obligations owe him the most perfect obedience . 4. That he being Ruler must needs give us a Law , that is , some sign of his Will , constituting our duty , and determining what shall be our reward and punishment . 5. That God being perfectly Holy and Just , he must needs make a wide difference between the Righteous and the Wicked ; and cause Malum Passionis vel Physicum , ordinarily to follow Malum Morale vel Actionis , vel Omissionis : ut benè tandem sit bonis & male malis . And that the same Cause which was for the enacting of his Penal Laws , requireth the execution of them ordinarily , at least in as high a measure , as Worldly Princes are engaged to execute all their Laws . 6. That the Soul of Man shall in another World everlastingly partake of exceeding misery or happiness , according to what they have done in this World. 7. That therefore it should be every mans chief care to provide for his Everlasting Salvation , and to escape everlasting Damnation or Misery ; and that all things in this World are vanity , and will not satisfie the Soul , or make men happy ; and therefore that our care and labour for this World , and our Love of it should be nothing in comparison of our love to that to come , and of our care and labour for it , and that no man can be too diligent in seeking after his Everlasting Happiness . 8. That God is to be loved , honoured , obeyed , trusted , feared , and that above all Creatures whatsoever ; and that he is the most happy man that is most in his favour ; and that we should Worship him frequently , reverently , and heartily , and that according to his own will , and that we should honour our Superiors , and love our Equals also , and do no wrong to any man , in Soul , Body , Friends , Name , State , or Chastity ; but do as we would be done by . 9. That all men are Sinners , and every man for himself may know by experience , not only that he hath broke these Laws , but often and heinously broke them , yea , breaketh them every day . 10. That a very grievous punishment is due to them for these sins . 11. That God being the Righteous Judge and Governour of the World , it beseemeth him to do Justice on those that so offend him , and to adjudge them to their deserved misery , except on some valuable Consideration he forgive them . 12. That it is past their reach to discover of themselves what such a valuable Consideration may be , or what God will accept of as sufficient to be a ground for Remission of this Sin and Punishment . 13. That it is past their own power to make any satisfaction , seeing all that they can do which is good , is but the remainder of their duty , ( which yet is depraved by the daily mixture of Sin , ) and all that they can suffer here , is but part of their desert . All this the light of Nature may shew them , as is evident by the clear deductions and inferences of Reason , and all this is Antecedent to any thing Evangelical . But besides all this , God's Providential dealings may teach them some things of another Nature , even concerning God's mercy , and their own Recovery . As particularly . 1. That God doth not deal with Mankind in general , or themselves in particular according to their desert . This they may find by his patience , and the multitude of mercies that they enjoy . 2. Nay , that he dealeth with them so much contrary to their desert , as to give them abundance of precious mercies through all their lives , when they had deserved the greatest misery . 3. That therefore God hath found out some sufficient means , grounds or terms on which he both may and doth actually dispense with the rigour of exact Justice . 4. That therefore their case is not utterly desperate , and remediless . 5. That they cannot of themselves discover what those satisfactory grounds are , on which God so suspendeth the rigour of Justice , and dealeth with them so contrary to their deserving . 6. That therefore they should use all possible means and industry for the fuller knowing of these great things , and therefore send to enquire of all others in the World , as far as is possible , who are likely to know more of them than they . 7. That they should for the time to come repent unfeignedly of all their sins , not only as they are hurtful to themselves , but as against the publick Ruler of the World to whom they were so many ways obliged ; and that for the time to come they should to the utmost of their power sin no more . 8. That they ought frequently and fervently to pray to God , both to reveal to them fully their Case , and his Will concerning their Recovery and Duty , and importunately day by day to beg mercy at his hands . 9. That all this must not be done in desperation , but as a means to their own deliverance , and God is to be sought and worshiped by them as a merciful God , as having proved him so to be , and that the use of his means is not like to be in vain . 10. That ● careful seeking , and diligent obedience they should continue to the death , against all Temptations to the contrary . All these Truths may those come to know , by the use of Reason , from the Creatures , and Providences , and specially their own experiences , who never heard of Christ or Scripture . And how much Socrates , Aristotle , Plato , Plotinus , Seneca , Cicero , Plutarch , &c. did know , may partly be seen in the Monuments of their Knowledge . Prop. IX . All this Revelation is some part of the Law of Jesus Christ , and so these Truths are discovered , and this light sent by him as the Lord Redeemer of the World , or as Rector upon his Redemption Title . For all things being now delivered into his hands , and the whole frame of Government being laid on his shoulders , and built on his Redemption , even on Christ the head Corner Stone ; the very moral Law now is his Law , and its obligation to obedience is his obligation ; yea , the very Law of Works obligeth to punishment now , not as it was at first given , and remaineth in the hands of an offended unsatisfied Creator , but as it is suspended and delivered up into the hands of the Satisfier or Redeemer , to remit wholly , or execute only , conditionally , as men shall receive or reject the grace of Redemption ; so that as God ruleth among those blindest of Heathens that yet know him not , so doth Christ Rule among them that know not him . Prop. X. The Ten last Particulars before mentioned , which these men may know , are properly Gospel Truths , for the Law of Works sheweth nothing of Mercy contrary to desert , nor of any hope of Recovery . Object . But how can the meer light of Nature discern Gospel Truths , without a supernatural Revelation ? Answ . The Light of Nature is either Reason it self , which is the Souls vi●ive faculty . 2. Or the External Light which in the nature of things shines forth . 3. Or the Species and Knowledge received by Reason through the mediation of this External Light. Also supernatural Revelation is , 1. Either the Rectitude of the Soul as a Recipient Power or Faculty , which was natural to Adam , and may be called supernatural to us , because it is not born with us , and because it is not wrought but by a supernatural efficient , though it be most natural to us , as a thing congruous to our Natures welfare , as health is to our Bodies . 2. Or it is the Objective Extrinsical Revelation by a supernatural way , and that either as distinct from that which should have been according to the Tenor of the first Law , or from that which is ordinary by common Causes , tho' beyond the former . 3. Lastly , it is taken for the actual efficient impressing of the Species on the Intellect by a supernatural Assisting Power . On these distinctions I Answer . 1. Natural Reason , or the Intellectual faculty is the recipient of all Revelations , natural , or supernatural . 2. There are many Objective Revelations supernatural , as being such as according to the first Law of Nature would never have been manifested , which yet are not supernatural as Miracles are in opposition to a natural Causality in the way of Revealing . And so Rain , and Fruitful Seasons , Health , Wealth , Deliverances , &c. are Mercies that come in a natural way of Causality , and yet they may teach a Sinner those Truths which the meer Law of Nature never taught him ; Mercies and such Mercies given to those that deserve Misery , and are obliged to extremity of Punishment by Law , do teach us that there is Remission of Sin , and a way found out for the Relaxing the obligation that mens deserts do not fall upon them . These Providences therefore are so far supernatural , as being the clear effects of the Law of Grace , which relaxeth the obligation of the Law of Nature . Prop. XI . It is not proper or fit to say , that [ the Gospel is Preached to these Heathens that never heard of Christ , ] because that the word [ Gospel ] most properly signifieth the main heart and substance of it : viz The discovery of Christs Incarnation , Life , Death , Resurrection , Ascention , Dignity , Office , and the full New Covenant . But yet it may truly be said , that some Gospel Truths , and so some small part of the Gospel is revealed to these men ; viz. the ten particulars forementioned . No doubt Paul Preached part of the Gospel to the Heathens at Lystra , Acts 14. 7 , 15. &c. when he mentioned Jesus Christ , ver . 23. Heb. 4. 2 , 3. It is said that the Gospel was Preached to the Jews in the Wilderness , who yet had little of that which now is the substance of our Creed about Christ . Prop. XII . That Repentance which God requirerh now of all men ( even them that never heard the Gospel ) is not a Hellish , Judas-like despairing Repentance ; ( such as was due according to the violated Law of works : ) but it is a Repentance that is appointed as means toward recovery , and therefore hath a tendency to Salvation . Gods mercies lead to Repentance , but not to a despairing Repentance ; for they contradict that . All the precepts of Repentance prove this , and the course of Gods dealings . And indeed , else all the remnants of Religion would be banished out of the World. For despairing men will not Worship God , nor seek to please him , nor forbear sinning ; but will hate God and live like Devils , and sin while they may , without voluntary restraint . All the Sacrifices that the Heathens offered , and all their Prayers and Conscience of Sinning shewed that they apprehended God merciful and placable , and their case remediable . Hope did keep up all that remnant of Religion which all Nations of the World have maintained , which else had been extinguished long ago , and Earth been like Hell. Prop. XIII . These Heathens do all of them receive some Grace which was purchased by the Blood of Christ , and there is a Natural aptitude in it as in other effects , to lead the enquirer to the knowledge of the cause and fountain , caeteris concurrentibus ; Grace is Mercy contrary to Merit . Heathens have much Mercy contrary to Merit , therefore they have some Grace . Now all such Grace is inseparable from some Revelation of Gospel Truths : Nay , indeed it is a Revelation there of it self . Prop. XIV . Though Christ giveth not to these Heathens sufficient Grace to believe in his name , yet he giveth them sufficient Grace , or merciful aid to receive and obey those ( or some of those ) Truths fore-mentioned which he doth reveal to them , and so to come nearer to Christ than before they were . I have before shewed , that all men are far from Christ Naturally , and that they must be brought divers steps or degrees nearer him , before they are brought to the very act of Faith which unites men to him ; specially Heathens that are at the remotest distance . Also I have shewed that there is such a thing as sufficient Grace , not effectual as to the event ; and that both from the example , of Adam , of the wicked now , and fot he Godly themselves . I shall therefore now suppose what is already proved . I have shewed also , that though God thought it not meet to engage himself in Covenant with such , nor to make any thing short of true Faith , to be the condition of his Promise , yet he hath appointed means to others that yet have not Faith , which they are bound to use towards the getting of it ; and he hath given them sufficient encouragement to address themselves cheerfully and vigorously to the use of those means , with hope to speed . So that if they neglect them they are left without excuse . Prop. XV. It belongeth to Christ in drawing men towards Salvation by his Rectorship , to reveal-oft times some of the forementioned Gospel Truths by way of preparation , and to draw men nearer him , before he reveal the full substance of his Covenant , or fully promulgate his Law. As the Sun sendeth forth some light before it appeareth it self at its rising , which light yet comes from the same Sun : So doth the Gospel oft-times . Prop. XVI . Those that have the forementioned truths revealed to them with hearing the Gospel , are bound in all reason for the safety of their Souls , to use all possible diligence to make a fuller discovery ; which is not likely that any Indians or others have done : Had they been as diligent in improving the truth received till they had been civilized , and then in sending to all others for information where there was a probability of receiving information even as men are diligent in trading tedious Voyages for Merchandize and Worldly Gain , it 's like there is no Nation under Heaven but might have had the Gospel ere now . Prop. XVII . If men will wilfully reject and abuse that measure of light and help which they do injoy , which was sufficient to that end whereto it was given . ( to have brought them nearer Christ than they were : ) And if they will not use the means for getting of the Gospel , which they have sufficient help to use ; then it is apparently just with Christ ; even as Rector according to the Law of Grace , to condemn such men after he hath Died for them . And if his Death prove in vain , as to their Salvation , the fault is only in themselves , and themselves , shall they blame for ever . And this is the case of these men . Prop. XVIII . Nay in this case the very Law of Grace , commanding Faith in Christ Crucified doth oblige these men remotely to the Duty , and to punishment for neglect of the Duty . For though a Law not promulgate cannot oblige , yet the Question is , Who it was long of ? Or , Who was the faulty cause that it was not Published ? If the Law-giver , then it cannot oblige : But if it were the subject , then it doth actually , though remotely oblige . For no man is to receive benefit ( saith the Civil Law ) by his own fault . Who knows not that among us if a Man will lie in an Ale-House and never come to hear the word , God will judge him guilty of being Ignorant of all the Truths which he might have there learnt ? And of neglecting all the Duties which he might have been informed of ? And if a man know some few preparatory Truths here , ( as that he is a sinner , and miserable , and ought to seek out for remedy , and should come to hear the word , and forsake his known sin , and keep good company , &c. ) and yet he despise or disobey these , shall we say this Man was never bound to believe ? I say , he is bound [ remotely ] that is , first to do some other Duties which tend towards the obtaining of the Gospel ; and then to believe : For the obligation to both Duties lyeth on him at once ; but not an obligation to perform both Duties at once . Object . But if they should improve their degree of Light and sufficient Grace , they have no certainty ty ( because no promise ) that the Gospel shall be given them . Answ . That 's no excuse as long as they have so full encouragement , as is before expressed . Should a man in danger of Death do nothing for his own safety without a certainty of success ? Should not the least hope of probability ( much more so high a probability ) be enough to excite men to seek the saving of their own lives ? Suppose a King having past an Act of Oblivion ( upon a ransom to that end ) for a whole Nation of Traytors ( as Ireland , ) should send his Herald to proclaim it to all : But to some of them he sendeth before hand some inferior messenger , telling them in the Kings Name , that he is placable , and their case remediable , and he requires them to use certain means ( as Submission , Petition , Laying down Arms , &c. ) and try what the King will do ? If these men reject unthankfully this favour , and abuse the messenger , and persist in Rebellion , is it not just with the King to forbid the Herald , that he proclaim not to them the act of oblivion ? And is it not long of themselves if they never hear it , nor have any benefit by it ? so is it in the present case . By the abuse of sufficient Grace to have come nearer Christ , do the Pagans forfeit all other fruits of his blood . So that Christ may truly be said to have done his part even as Legislator ; and to have promulgated his new Law among them , in that he did his part , and so it's promulgate moraliter vel Reputativè , though it was not actualiter & perfectè through their own fault . It is not long of Christ but of themselves that it was not done fully , in that they ungratefully rejected his Precursors or Harbingers that came before the Gospel . Seeing they would not make use of the Twilight or Day-break , Christ justly denieth them the Sun-Rising . Prop. XIX . It seems most probable that it was not only Adams first sin that is imputable to his Posterity , but that we are all still guilty of all our Parents sin to this Day ; and that therefore God may justly deprive a whole Nation of the light of the Gospel for their Progenitors sins , and that not only according to the Law of Works , but even according to the Law of Grace . I will not stand now on the proof of this , any further than to tell you ; 1. That the same solid Arguments which prove the imputableness of Adams sin , seem to me to prove this ; and by denying this we overthrow the grounds of the Doctrine of the said Imputation . 2. And that the Second Commandment , with all those Examples of Gods destroying the Children with the Parents , and for their sin , do seem fully to prove it ; together with the practice of Godly men to humble themselves for their Fathers Sins . Yet understand me thus , that though according to the Law of Works we are guilty of all our Parents Sins ; yet the Law of Grace Promiseth that no man shall be destroyed for them , who disowneth them by true Repentance and taking a contrary course ( in obedience ) when he comes to Age. ( This is the sense of Ezek. 33. and 18. ) And so the guilt is cut off , and the Child by the Covenant of Grace taken in with its Parents , and so is looked on as in his immediate Parents , and the sin of former Parents forgiven him ; though yet that guilt will return if when he comes to Age he ungratefully reject the mercy by renouncing the Covenant of Grace . I do but propound this to Divines to consider : For certainly if we prove all guilty of all our Parents Sins ; it is sad that the Church hath no better understood it , and that we have none almost that ever bewailed ▪ acknowledged , or pray'd for Remission of such a Guilt ; nor any Ministers that ever acquainted them with it ( yet Ursine and some few I find make it doubtful ) yet here is no ground for their objection , who say , that then for the Sin of Cain or Cham , God may destroy all their present Posterity . To which I Answer . 1. According to the Law of Works , he may . 2. According to the Law of Grace , if there have been no Godly intermediate Progenitors . ( which is false or improbable . ) 3. Or if the Children prove wicked and rebellious themselves , God may bring on that Generation the Evlis deserved by the foregoing . Yet is there a great difference in degree between guilt from Progenitors , and guilt from our own Personal voluntary Actions ; and therefore God never imputeth the former where men are personally obedient and penitent ; but lays it as an addition to their personal guilt , on the Impenitent and Disobedient . Prop. XX. I cannot find in Scripture where it is clearly revealed to us , on what terms God will Judge those that heard not of Christ . In general we find that he will judge them according to their usage of the Talents of Mercy received , and not according to the rigour of the Law of works as it stands alone ; but particularly how God will proceed with them , or whether any Heathen be ever saved ? I cannot find that he hath revealed . For indeed it doth not concern us to know it . I dare not say that any of them ( Socrates , Seneca , Plato , &c. ) are saved : Nor dare I say that I am certain they are not : They that are certain let them be thankful for their knowledge , and not be angry with me for confessing my Ignorance . And I hope they will distinguish between Ignorance and Error , and therefore not charge me with Error in this . It seems to me that these men being not under any conditional Promise of Life , ( for Faith is the condition ) therefore they cannot lay claim to Salvation by the Tenour of the Covenant . ( Though some think that the Promise of Pardon and Life to them that Repent may give them an interest : ) But yet God is not engaged to the contrary , but dealeth Arbitrarily with them , and therefore we cannot know his dealings particularly and fully herein . Prop. XXI . Those Scriptures that speak of the necessity of Christ to mans Salvation ( for satisfying Justice ) do plainly extend it to all men in the World , but those that speak of the necessity of believing seem to limit it to them that hear the Gospel , or might have heard it but for their own fault . It is true of all men , that there is no other name given under Heaven by which they can be saved , but the Name of Jesus : There is no Remission but by his Blood , nor Acceptance with God but for the sake of his Satisfaction and Merits . But it may be observed from the Context , that when it is said [ He that believeth not shall be Damned ] it is plainly fore-implyed , that they are such as are called to believe . It hath the Nature of a threatning and therefore presupposeth the sin of Unbelief , and that it be not meer Negative Unbelief , but Privative ; and that supposeth the duty of believing , and that supposeth the command constituting the Duty , and that supposeth Natural Power ▪ in Man , ( though not Moral ) and the Natural possibility of obeying . Peruse each particular Text of this Nature and you will find this true . Prop. XXII . Personal Believing was never commanded to Infants or Ideots , nor required as necessary to their Salvation . Prop. XXIII . The same Faith which is now among us of absolute necessity to our Justification and Salvation , was not so to those before Christ ; therefore it is not per se of absolute necessity to Justification by Christ : Therefore if God so please , those that hear not the Gospel may be Justified without that Faith which to us is necessary . If we believe not that Jesus is the Christ we shall Die in our sins . But this was not necessary to the Jews before Christs coming : Nay , it appears by divers passages in the Gospel , that Christs own Twelve Apostles after they had long heard his Teaching , and seen his Miracles ▪ did not believe that Christ should be put to Death , and be made a Sacrifice for Sin ; much less his Resurrection , &c. And how unlikely is it then that all the true believers of the World long before should believe this ? ( However some Prophets might discern much of it . ) Do but well peruse every example of believing in , Heb. 11. and see what Faith it was that then saved them . Yet to think that the same would save us now , were a desperate mistake . Prop. XXIV . God can if he please pardon and save men for the sake of Christs satisfaction , without letting them once know that Christ satisfied for them , else he cannot save an Infant or an Ideot . Some Divines ( as Twisse , &c. ) are so bold as to say , that God could have pardoned Sin without Christs satisfaction : I dare not say so : But methinks the same men should never make mans knowledge or belief of Christs satisfaction , to be absolutely necessary to Salvation , if the satisfaction it self be not : Dare any say , [ My own Faith was more necessary than Christs Death ? I could have been saved without Christ , but ▪ not without Faith. ] God could have forgiven men absolutely if he would , or else have made some other condition , when once his Justice was satisfied : And therefore we cannot conclude that this is the condition to any further than Scripture saith so . Prop. XXV . Yet is Repentance , Belief in God , Love to him , and sincere Obedience , of Natural necessity . For God cannot be enjoyed in Glory but by these Graces ; nor as a Just Rector can he save them that love him not , and that Rebel against him . Prop. XXVI . Those who think it possible for a Socrates , Seneca , &c. to be saved , ( or one that never heard the Gospel ) do not hereby equal Heathenism with Christianity , nor make our Religion needless : For they , 1. Make their Salvation less certain , and ours most certain . 2. And their Salvation most difficult ( as for a man to hit a narrow way in the dark ; ) and ours incomparably more easie ( as for a man to hit the right way by day-light . ) 3. And that therefore they are very few of them that are Saved ; but Multitudes with us . 4. That their Glory shall be lesser ( as his that improved the two Talents ; ) and ours greater , ( as his that improved the ten : ) Besides many more differences . Prop. XXVII . If all the Heathen be Damned , though their loss will be materially equal with ours , yet formally as a privation ( for they were never in our capacity of Glory ; ) and their poena sensus , will not be near equal to ours either materially or formally . For their Consciences will never torment them for the refusal of Christ revealed , and Heaven offered to them , or any other sins which they were not capable of committing . Nay , if it were true that some teach , that they had no Gospel Mercy or Grace given or offered to them , nor any satisfaction ever made for them by Christ , then should they escape all the sorer punishment of the new Law , and never suffer at all for Abuse of that mercy , or rejecting a Redeemer , or any fruit of his satisfaction which he made for them . And this would be an easie Hell in comparison of theirs that refuse Christ offered them . Prop. XXVIII . We must in all our Controversies try the Minus nota pro notiora & minus certa per certiora , & non contra : We must reduce uncertainties to certainties , and dark points , to clear ones ; and not certainties to uncertainties . Seeing therefore it hath pleased God to leave his final dealing with Pagans ( that hear not the Gospel , ) Ideots and Infants , so uncertain and dark , the Controversy of Universal Redemption is not to be tryed hereby , nor all the plain Scripture for it , to be reduced to the uncertainties herein . So much to this Argument . Let the Reader note , that since the writing of this , I am clearer than I was then in the assurance of this Truth , that the Covenant or Law of Grace , as it is the Rule of Duty and Retribution ; was made with all Mankind in the first Edition , in Adam and Noah ; and is not repealed to any that have not the second Edition ( in the Gospel ) but the rest of the World are still under it . When I had gone thus far , Dalleus's Defence of Universal Redemption , and Grace came out with Blondels Preface , where are so great a number of Witnesses cited of all Ages , that I not only stopt my work but cast away a multitude of Testimonies which I had collected , even of English Anti-Arminians ; such as Davenant , Ward , Hall , Carlton , Rob. Abbots Bishop of Salisbury , Dr. Preston , Whately , Will. Fenner , Ezek. Culverwel , and many such . DISPUTATION OF Special Redemption ; Whether Christ Died with a Special Intention of bringing Infallibly , Immutably , and Insuperably certain Chosen Persons to Saving Faith , Justification , and Salvation ? THE Question is so cautelously and clearly expressed , that I need not say much for the explication of it , but shall directly determine it Affirmatively , only in brief take notice of these things , as the Reasons of the Terms . First , We mean here the Intention of Christ [ as God ; ] for so he knew all things , and Willed all the Good which he knew . But whether as Man , he that knew not the day nor hour of his own coming to Judgment did know the number and names of his own Elect that ever were and should be , and consequently , whether he had a special Intention concerning the Salvation of each of them in particular ; this I shall purposely leave undetermined . Secondly , It is therefore implied by us , that the Father and Holy Ghost had the same Intention which we affirm Christ to have had . Thirdly , By the word [ Intention ] we mean that Act of Christ's Will , which is resembled by Intention in mere man , and so is Analogically called Intention . And we confine it not to the Will alone , but take it as comprehending that Counsel of the Understanding , or that simple Knowledge , which the act of the Will supposeth : Nor do we take it in the strict sense , as it is terminated only on the End , and so Intentio Finis is distinct from Election of the means : but more largely as it may comprehend either of these , for that which we commonly call a Purpose or Resolution . Fourthly , We call it [ a Special Intention ; because it is about a Special Object , and is not General or Common to all . Fifthly , We call it an Intention of [ Bringing ] men to Faith , &c. because it is Christ's own Work to give these things which he Intendeth , and so we difference it , both from his Intention to Permit ( if such there be ) in case of Sin ; and from that imagined Intention of a Partial Causation , & of a Concurse determinable by the Will of Man , But tho' it be an intention of Effecting , that we mention , yet the Manner of this effecting , or bringing men to Believe , we here meddle not with . Sixthly , It is an [ Infallible ] effecting of this that we mention , thereby differencing it from a mere Velleity , or a conditional willing , so as that the very act of willing , should depend upon some uncertain condition : as distinct from this we may call it Absolute . And in the word [ Infallible , ] which respecteth the act of the Divine Understanding , we imply also [ Immutable ] which respecteth Gods Will : and Invincible as to his operation : and had we one word that comprehended these , it would contain our full sense . It is the same thing which our Divines mean by the word [ Irresistible ] or Insuperable . Seventhly , It is [ Certain Persons or Individuals , ] that are the objects of this Purpose : which we mention as against the Arminian Conceit , that it is only Believers in General , or All men Conditionally if they will Believe , that Christ Decreed to Justifie and Save , without determining infallibly of any certain Individuals till he foresaw that themselves would make the difference by Believing . Eighthly , We call them [ Chosen ] Persons : not a Posteriore , upon the foresight of their Faith : but a priore before and without any moving cause or condition in themselves : It is the same act which we here call [ Chusing ] as considered in Eternity , determining of the future difference of Persons ; and which we before call [ Special Intention , ] there considering it as respecting the time of Christ's Death . Ninthly , The Intended effect is , 1. [ Saving Faith ] such as is not common to the Unjustified . This we express against the Pelagian Conceit , that giveth Justification and Salvation on condition of Faith , but not Faith it self , or at least not Certainly and Infallibly to any : we say , both that God Decreeth us to Faith as well as to Salvation by Faith , and that Christ dying did purpose Infallibly to bring his chosen to Believe , and this as a fruit of his Death . 2. When we speak of [ Justification ] as the second Intended effect , we take it in Connexion with the foregoing Faith , and subsequent Salvation ; meaning that all the Elect that are at Age and Believe , and they only , have that Justification which follows their personal Faith. We own not their opinion that think that many persons that were never Elected to Salvation , were yet Elected to Faith and Justification , and do fall from these at last and perish : Tho' yet we reverence many that have maintained or owned this opinion , as precious Servants of God : and think not so hardly of their opinion , as of their's who maintain the Apostacy of the Elect , if now there be any such . Austin himself seems fully to go that way , who yet maintaineth the perseverance of all the Elect : And so doth Musculus and some others among the Reformed Divines called Calvinists : But for the Justification of Infants which hath no such connexion to a personal Faith of their own , whether it may cease when they come to the use of Reason for want of personal faith to continue it ( which was the Judgment of Davenant , Dr. Ward , Amyraldus , and many of our own ) this I intend not here to determine or meddle with . 3. We anumerate Salvation , that is , Glorification , to these intended effects of Christ's Death for his chosen , this being the End of all the former , and therefore we imply that Perseverance in Faith , and a State of Justification was intended infallibly and certainly to be given them . Tenthly , Observe that we do not here enquire after the present immediate effects of Christ's Death as a satisfaction to Justice : For I doubt not but the sins of the Non-Elect did lye upon him , as the pro meritorious Cause of his Suffering as well as the sins of the Elect , and consequently that he made Satisfaction for them to God , and purchased them by his Blood. Eleventh and Lastly , Observe , that in affirming this Infallible , Immutable , purpose of God , to save his Elect and them only , we do not deny his Purpose of giving Pardon and Life in Christ Conditionally to those that are not Elect : For that which he hath done in Time , he Purposed before Time ( and so did Christ at his Death . ) But in Time he hath made such a general Conditional Grant or Gift of Christ and Life , ( as is legible in the Gospel beyond all exceptions , ) Ergo , &c. And therefore according to his ( Legislative Will , antecedently , God would have all men to be saved ; tho' consequently considering many as finally Impenitent Unbelievers , he Wills as a Righteous Judge , their Damnation . Nor will I dispute , whether as we ascribe a Volition to God as the cause of his Effectual Grace ; so we may ascribe a Velleity to him ( as Lud. Crocius and other of our Divines do ) as the cause of that Grace which proveth not-effectual : in both , speaking of him from the manner of man. Upon this very cursory explication , I proceed to prove the Thesis , thus , Argum. I. If Christ Died with a Special Intention to bring his chosen Infallibly to Believe , and to give them Justification and Glorification on condition of believing , then he died with a special Intention of bringing infallibly certain chosen persons , to Faith , Justification and Salvation . But the Antecedent is true , therefore so is the consequent . That which we have to prove therefore is , that he had a Special Intent to give Faith to some Infallibly , and then there will be no more question of Justification and Glorification . And that I prove thus . Whatever Grace Christ giveth absolutely and infallibly , that he purposed before to give absolutely and infallibly . But Christ giveth the Grace of Faith ( and Repentance ) to his chosen ( and them only ) absolutely and infallibly . Ergo , &c. By [ giving ] in this Argument I mean , the actual Causation or Collation of faith it self , and not merely a Legal giving a right to it , of which anon . The Major I think , no sober Christian will deny . For how can the Omniscient , Immutable God , be suddenly surprized with a new purpose which never came into his mind before our being Believers ? The Minor is proved 1. From the visible Event . 2. From Scripture . 1. We see und●niably that some men have Faith , and others have not : therefore we know that God giveth it absolutely and infallibly to those only . Obj God gave it to all alike , but the rest refused it . Answ . I. If that were true of God's Moral Civil way of giving , yet it cannot be true of his Physical gift or operation which we now speak of : for that giving is ever connexed with receiving : As God never giveth a Soul to any Body , nor health to any Sick man , but those that receive them , so he never thus gives Faith , Repentance , a New-heart , to any but those that receive them . Obj. He offereth Christ and Grace to believe in him to All : and offering is conditional giving : and he doth no more to any , but on supposition of their Reception , or performance of the Condition . Answ . I. It 's false , that he actually offers Christ to all , tho' as to the tenour of the Gift he doth , which without the Promulgation ( which extends not to Millions of Heathens ) is no actual offer . II. Much less , or as little , doth he offer them Faith. III. It 's false , that he doth no more but offer Faith conditionally to his chosen : For he effecteth it absolutely . To [ offer Conditionally ] is a Civil act , and we are speaking of a Physical Causing : This objection therefore flatly denieth that God is the Author of any man's Faith. We therefore prove it out of Scripture , Eph. 2. 8. By Grace ye are saved through Faith , and that not of your selves , it is the gift of God. The Expositors that are most against the Doctrine which I defend , do confess that it is Faith , ( and not Salvatiin only ) that is here called , the Gift of God ; but they say , God giveth it , by giving the object , Christ and the Gospel . Answ . That is somewhat towards the giving of Faith , but that is not the giving of Faith , if there be no more . Do these men think that the unrenewed faculty hath need of no Grace but an object or perswasion from without , to cause it to believe ? Many have the Gospel that have not Faith : therefore God hath not caused such to believe . 1 Pet. 1. 5. Who are kept by the Power of God , through Faith unto Salvation . God's Power is exercised in keeping us in Faith as the means to Salvation the end : And he that by his mighty Power keeps us in Faith , no doubt did cause it . 2 Pet. 1. 3. According as his Divine Power hath given to us all things that pertain to Life and Godliness , through the knowledge of him that hath called us to Glory and Virtue . If he give us all things pertaining to Life , then he gives us Faith. Obj. Faith is expresly excepted , in the Words [ through the knowledge of him that hath called us ] that is , through our own believing . Answ . I. It is distinguished from the rest , as a Gift which is a means to the other gifts , but not excepted . II. Our following acts of Faith seem to be included in the [ All things ] here mentioned , viz. Through our first believing God giveth us Christ , the Spirit , and all following Grace . And if the following acts of Faith are the gifts of God , then no doubt the first was so , which was required of us when we were less able of our selves to perform it , then when we are Sanctified . Heb. 12. 2. Jesus is the Author and Finisher of our Faith. Obj. That 's meant of the Doctrine of our belief , and Objects of Faith ; the Christian Religion . Answ . I. Then to be the Finisher and to be the Author would be all one . For as soon as Christ was the Author of Christian Doctrine , he was the Finisher : but not so about our own Faith. II. If it were so , yet may it be meant of Faith as it contains both , even the whole work of our Christianity and Salvation . Phil. 1. 29. For to you it is given on the behalf of Christ not only to believe on him , but also to suffer for his sake . From this Text Grotius himself confesseth that it is proved that Faith is the gift of God. Joh. 3. 27. A man can receive nothing except it be given him from Heaven . If nothing , then not Faith. If they say , they received it not , the Apostles question may shame them . What hast thou which thou hast not received ? Obj. That 's meant of gifts that were for Edification . Answ . I. Much more of Faith , which is a special Grace . II. It is General , implying that we have nothing that we received not , that thence he might conclude [ Therefore not such Gifts . ] Joh. 6. 44. No man can come to me except the Father which hath sent me draw him , ver . 65. Therefore said I unto you , No man can come unto me except it were given to him of my Father . Obj. God drawing Morally those that will not follow him . Answ . I. The Drawing here mentioned is the same with [ giving to come to him . ] II. It is given as the Reason why some Believed not , because none can come except it be given them , and they be drawn . Those that believed not had your Moral drawing which was uneffectual , but it is evident , they had not the drawing which Christ mentioneth . Luk. 17. 5. Lord increase our Faith. Therefore he must give it . Obj. That is a Faith of Miracles . Answ . Saving Faith is as much Gods Gift as that : and the Soul as unapt to it till he give it . Mark 9. 24. Lord I believe : help thou mine Unbelief . He that must Help our Unbelief , that is , give us more Faith , must help our total Unbelief , by giving us our first Faith , which we are most unable to perform of our selves . Gal. 5. 22. The fruit of the Spirit is Love , Faith , &c. Obj. That 's meant of Fidelity . Answ . I. That 's unproved ; that it 's only meant of that . II. If common fidelity must be wrought by the Spirit , much more Saving Faith in Christ . To all these it 's further objected , that God giveth Faith equally to All , that is , his help to Believe : but it is only the Materia Disposita that receiveth it , and the reason why some have it not , is because they are not disposed or prepared . Ans . 1. If this be so , that this is the Reason of his denying faith to some , yet the contrary disposition is not the Reason of his giving faith to others . And therefore the Undisposedness is only a Reason sufficient to Justifie God's denial of Grace , but not Disabling him to give it , or necessitating him to deny it . Else all men should perish , who are undisposed unless they dispose themselves . And this is plain Semi-Polagianism , that Grace is tyed to such Dispositions of our own . 2. Prove if you can that ever God hath made a Promise of Faith , to men on condition of any prerequisite Dispositions . I find no such thing in the Word . 3. Are those Dispositions Gods Gifts or not ? If not , then all is ultimately resolved into mans will , and we have something that we have not received . If they be , then they are given Absolutely or Conditionally . If Absolutely , then they are not so given to All , else All should have them and so Believe . If Conditionally ; 1. What is the Condition ? They say our Non-resistance : But our Resistance is either Habitual or Actual . The Actual is our Actual Ni●ing ; The Habitual is our Habitual Unwillingness , Deadness , &c. Must we cure all this of our selves , before God will give us Faith ? I will not say as Dr. Twisse , that Non-resistance is Credere , that is , Faith it self that is the contrary to this Resistance or Unwillingness ; because you may tell me , that to be unwilling of Christ as offered , and to be Unwilling that God should make me willing of Christ , or give me Faith , by the means of my hearing , is not all one . But this I say , that the best did resist and were unwilling both of Christ and Faith , till God did overcome their Resistance . And that God hath not promised Faith on condition of mans Non-resistance that I know of . 2. Is this Non-resistance or Willingness to Believe the Gift of God or not ? If not , then we have somewhat which we did not receive , and then all Grace still is ultimately resolved ( with the Pelagians ) into mans will ; and man makes himself to differ , which I disproved in the last days Exercise . If it be Gods Gift , then either Absolute ( and so proper to some : ) Or Conditional , and then that must have a Condition ; and so in infinitum , till you stop in some Absolute Gift not common to all . Object . God is not the total , but partial Cause , and therefore he doth quantum in se give Faith to all , and that some are yet without it , is long of themselves . Answ . I. I confess that it is long of themselves that any are Unbelievers . II. Though man believe , yet it seems to me that God is not to be called Causa partialis , but totalis in that Supream Causality which he exerciseth . III. That God doth quantum in se give all men Faith , may be understood either . 1. Quantum in se quoad potentiam , as much as ●e can : But that 's Blasphemy . 2. Quantum in se quoad Decentiam , as much as is meet for him to do . But who dare say that it is unmeet for God to give men such effectual grace as shall Infallibly cause them to Believe ? He giveth such to his Elect , and therein doth not any thing that is unmeet . 3. Or else it is meant , that God giveth so much help to unbelievers , as leaves all the blame of their unbelief upon themselves , and justifieth him from being the culpable deficient or efficient Cause : And this I grant , but this is no advantage to the Adversary . But I have been too long on this first Argument . Arg. II. Jesus Christ dying intended the Infallible Glorification of Gods free grace in the certain Regeneration , Justification and Glorification of certain men , therefore he intended the infallible certain Regeneration ( or Faith ) and Justification and Glorification of those men That Christ came into the World with a certain intention to accomplish the glorifying of God as his end ; is undoubted . For to say either that he undertook so great a work without an end , or that the glory of Gods grace and love was not that end , are both impious . And as certain is it that it was the glory of Gods grace in the certain Salvation of some men that was intended . For as there is no other way of this full glorification of Gods grace , manifested to us , but only by mans Salvation , so the Scripture most frequently tells us that this is the way , and this was God's design , and therefore Christ is stiled the Saviour , which certainly implyeth that he hath some infallibly to save , and that he came to seek and to save that which was lost . And if it were not the Salvation of Determinate Persons that God intended to glorify himself in , then was it not in the Salvation of any man at all : for all Salvation is some ones Salvation . Accidents exist not without a Subject . And if it were not a certain obtaining of this end by this means that Christ intended , then Christ came upon an uncertain errand into the World , and intended not the certain attainment of Gods glory herein , which is unreasonable to imagine . So admirably was this design of Redemption laid , such a wonderous Mystery is it to Angels and Men , that it is apparent God intended infallibly the attaining of his blessed ends thereby . And so precious was the blood of Jesus Christ , that it is impious to imagine that he had no certain end in the sheding of it , or that it might have been lost as to the glory of Gods grace , and the Salvation of any persons , for any thing that he intended to the contrary . Arg. III. What Christ intended from all Eternity , that he intended in dying ( which was yet future ) but Christ did from all Eternity intend the certain justification and glorification of his Chosen , and giving them faith to that end , therefore he intended it on the Cross , and at his undertaking . This Argument divolves the whole Controversie to the point of Predestination , where it is plain that it lyeth , which because our Divines have fully vindicated , I will now pass by . Arg. IV. God hath made an ab olute Promise that he will infallibly Convert , Pardon and save some , viz. his Chosen , ) which he hath not made concerning others , therefore he intended the certain Conversion , Remission , and Salvation of those some , and not of others ( in giving Christ , and so did Christ in giving his Life . ) Jer. 31. 33. This is my Covenant , &c. I will put my Law in their minds , and write it in their hearts , and I will be their God , and they shall be my People . So I will take the hard heart out of their body , and give them an heart of flesh , a new heart , one heart , &c. And I will put my fear into their hearts that they shall not depart from me . Such Promises are not to all , nor Conditional : If they are , what is the Condition ? Now what God Promiseth , ●he Performeth , and intended to Perform . Arg. V. If Christ intended not the certain Conversion , Justification , and Glorification of his Chosen , more than of others , then those in Heaven are no more beholden to his intention or his death , than those in Hell , nor the Regenerate , than the Unregenerate . But the Consequent is intollerable , therefore so is the Antecedent . At least it will follow that they are no more beholden to him for their Faith , than they that never had it . Arg. VI. Either God Purposed ( in giving his Son , and Christ in dying ) the certain Salvation ( and so Conversion ) of All , of None , or of Some only . Not of All , for then All should be Saved . Not of None , for then either None should be Saved , or else they should be Saved without or against Gods Purpose . Not against it , as will be acknowledged . Not without it , for , 1. He who Saveth them in Time , Purposed it from Eternity , for he worketh all things after the counsel of his own Will. 2. He whose Providence extendeth to the falling of a Sparrow , and the cloathing of the Grass , doth sure provide and regard the Salvation of Mankind , and saveth not man without his own purpose to save him . 3. If it be a Performed Act , and not a Purposed Act , for God to Convert and Save , then it would be either an Irrational Act which had no end , or else that purpose must be new in him , which was not at Christs dying ; both which are intollerable . If they say that he purposed it Conditionally , or quantum in se , determining nothing Absolutely of the Event , I have answered enough to that before . Arg. VII . Ad hominem : The Adversaries grant in effect the substance of our Conclusion ; for , 1. They grant , That God Infallibly decreed to Save all that would believe , &c. 2. That God knew from Eternity who would Believe , and who not , and that Christ knew this at his undertaking to dye , and at his death . 3. They grant that he doth not absolutely purpose the saving of any other . 4. They grant , That as Christ dyed not from Eternity , so we are to look on him as undertaking to dye for us , and entring upon the Mediatory work , not from Eternity ( upon his meer decree , ) but presently upon Mans fall , when the Promise was made : for the Relation and Extrinsic a Denomination might then begin , tho' no new Act of Gods Will. Lay all this together , that God resolved to save all Believers , and knew each of them by name that would believe , and who would not ▪ and intended to save no other than Believers , and that after this Christ undertook and performed the satisfaction by his death ; and I think , the main that we plead for is granted , as to the Intent of Christ infallibly to justifie , and save some determinate Persons only . Nor can they deny this with any modesty , in consistency with their concessions . But then its true , that they yield not that he Intended the giving of Faith infallibly and Absolutely to some only , because they say , he intended not so to give it to any , but only offer them sufficient help to believe , and leave it to their own wills whether to make it effectual or to frustrate it : And withal they say , that it was upon the foresight that some would Believe , and others not , that he intended the Salvation of some determinate Persons , and condemnation of others . But having spoke to this already , I only now add , 1. Yet still this grants that Christ dyed with a special intent of saving those determinate Persons and them only , tho' they suppose this Intent to be upon a foresight of their own Faith , or Unbelief . 2. I demand whether God could not without wrong to any of his Attributes , have caused those to Believe , whom he foresaw would be Unbelievers , and so having decreed to cause them to believe as well as others , have foreseen that they would Believe . They that dare say , God could not have given any such Unbeliever Grace to Believe ( infallibly , ) do most audaciously abuse Gods power , goodness , and wisdom . 3. And doth not God do more for Peter , than for Judas , for the Elect than the Reprobate , antecedently to their Faith ? all the Arminians are not bold enough to deny it . 4. Arminius himself grants , that after the abuse and rejecting of grace ▪ God gives up some , as Pharaoh , Ahab &c. to fill up the measure of their sin , and penally forsakes them ; and I think they will grant that some others as bad are not so forsaken nor given up , but Converted , as Manasseh . And if God shew this undeserved Mercy to a Manasseh , which he denyeth to a Pharaoh , is it not his free grace that makes Manasseh to differ ? And if God may do so in one , why not in others ? Lastly , The Schoolmen , and most Papists will acknowledge , that Christ dyed for all men as to the sufficiency of his death , and for some men only efficiently ; that is , to effect some mens Salvation . And doth not this grant that he dyed not for all alike , and that he had a special intent of Saving some , which he had not as to others . We easily grant that he hath effected satisfaction for all , but he that intended only the Saving of Believers , could not intend to save those Persons actually by his death , who he knew would not believe , but perish in unbelief . From these Reasons we proceed to some from particular Texts of Scripture . First , John 17. 2. As thou hast given him power over all flesh , that he should give Eternal Life to as many as thou hast given him . Here Christs Authority as Redeemer is said to be over all flesh , and so all are his purchased ones ; but the purpose of giving actually Eternal Life , is expresly restrained to those that are specially given him by the Father . Object . By Giving is not meant absolute Electing from Eternity , but giving them by Vocation to Christ as true Disciples . Answ . Suppose that be so : 1. That Giving them to be true Disciples , can import no less than God's making them Disciples , that is , Believers : And so it is not Man that gives himself to Christ primarily , or makes himself a Believer : And God makes not all Disciples , which he could do if he pleased . 2. And if God give men to Christ by effectual Vocation in time , then no doubt he decreed so to do from Eternity . Secondly , Eph. 1. 22 , 23. And hath put all things under his feet , and gave him to be the head over all things to the Church . Here the intent of God in giving Christ , is expressed to be , that he might be the head over all , but not the Head of All , but of the Church only . And it is he that makes his Church , and not the Church itself principally . Thirdly , John 10. 15. I lay down my Life for the sheep , which implyeth that it is laid down with a special intent for them , more than for others . Object . The Sheep are Believers , undeterminate as to Individuals . Answ . 1. Men are Believers before Christ's Pardoning of them , but not before Christ's laying down his Life for them ; nor so considered ; else the Act of Faith should be before , and without its Object . 2. It 's confessed that God knew who the Persons were that would believe ; therefore his purpose was of determinate Individuals . Fourthly , Tit. 2. 14. Who gave himself for us , that he might redeem us from all iniquity , and purifie to himself a peculiar People , zealous of good works . 1. If he did not intend to purifie every man , and make them zealous of good works ( eventually , ) then he intended this much more to his chosen than to others . But , &c. Ergo , &c. 2. If he intended the separating of some as a peculiar people , from others , then he dyed not with equal Intentions to all . But , &c Ergo , &c. Fifthly , John 11. 51 , 52. He Prophecied that Jesus should dye for that Nation , and not for that Nation only , but that also he should gather together in one , the Children of God that were scattered abroad . Here is expressed a peculiar intention of gathering God's Children , which was not of others . Object . God's Children are Believers . Answ . 1. It seems rather , that they are called Children , because they are decreed to be actually Children , and will be such : ( and not as Grotius of them , and of the Sheep , Joh. 10. 16. as if it were from some disposition of mind , antecedent to Faith. ) 2. However still it is Determinate Individuals , else it were indeed none at all . Sixthly , Acts 13. 48 And as many as were ordained to Eternal Life believed . The wriglings and shiftings of those that would pervert this Text , and their new devised strained expositions of the word [ Ordained ] I shall not now stand to detect and confute . Seventhly , The instances of the Conversion of Manasseh , Paul , the Thief on the Cross , and other particular Sinners , do plainly tell us that Faith and Conversion proceedeth from God's differencing grace , Acts 26. 16. & 22. 14. Paul was called , because first chosen . So Rom. 8. 30. Whom he predestinated , them he called , &c. But in the Conclusion , I must say , that even in this point of notable difference between the Remonstrants , and the Contra-remonstrants , the difference is not so great as some imagine or pretend . It is confessed by the understanding sort on both sides , that Christ at his death had a special intention to bring certain individual persons to a state of Justification and Salvation . But then they say that this was only upon the foresight of their believing : yea , some of them say that God purposed to give the grace of Faith to some individuals only , but they say that it was upon the foresight of their non-resistance , or of their voluntary disposedness to receive it , or of their right use of former preparing grace ; so that the same decree , as to these gifts , is confessed on both sides ; and it cannot be denyed but that the foresight which they presuppose is from Eternity , and therefore Mans fall , or Christs Mediatorship ; and that there is no priority or posteriority of Time between the foreknowledge and the Decree , but only in Nature : And then it is commonly confessed that though Knowledge and Will in Man are two things , yet in God they are but one ; and are only distinguished denominatione extrinsecâ by Man for the accommodation of his narrow imperfect apprehension . Therefore ( though ) I confess that a difference still remaineth , yet let it not be thought to be greater than it is . Yea more , not only many , yea , most of the Schoolmen confess an Absolute Election to Faith , and so to Salvation , and so hold in this the same that we do ; but also many of the Jesuites , and Moderate Lutherans and Arminians hold the same , ( though not an Absolute Reprobation ) which was also Augustine's , Prosper's , and Fulgentius's Opinion . And I have elsewhere yet more contracted this Controversie . FINIS . BOOKS Printed for John Salisbury at the Rising-Sun in Cornhil . THe End of Doctrinal Controversies which have lately troubled the Churches by reconciling explication without much Disputing . The Certainty of the Worlds of Spirits , fully Evinced by unquestionable Histories of Apparitions and Witchcrafts , Operations , Voices , &c. proving the Immortality of Souls , the malice and misery of the Devils , and Damned , and the blessedness of the Justified ; both by Mr. Richard Baxter . The Protestant Religion truly stated and justified by the Late Reverend Divine Mr. Richard Baxter . Whereunto is added by way of an Epistle some account of the Learned Author , never before published ; by Mr. Matthew Sylvester , and Mr. Daniel Williams . The Christians Converse with God , or the insufficiency and uncertainty of Human Friendship , and the improvement of Solitude in Converse with God ; with some of the Authors Breathings after him ; by Mr. Richard Baxter , Recommended to the Readers serious thoughts when at the House of Mourning and Retirement ; by Mr. Matthew Sylvester . A Plea for Scripture Ordination , or , Ten Arguments from Scripture and Antiquity , proving Ordination by Presbyters without Bishops to be valid ▪ by J. Owen , Minister of the Gospel . To which is prefix'd an Epistle by the Reverend Mr. Daniel Williams . The Harmony of the Divine Attributes in the contrivance and accomplishment of Mans Redemption by the Lord Jesus Christ ; or Discourses , wherein is shewed how the Wisdom , Mercy , Justice , Holiness , Power , and Truth of God are glorified in that great and blessed work ; by William Bates , D. D. The Christian Laver , or a Discourse opening the Nature of Participation with , and Demonstrating the Necessity of Purification by Christ , by T. Cruso — The Duty and Blessing of a Tender Conscience plainly stated , and earnestly recommended to all that regard acceptance with God , and the prosperity of their Souls , by the same Author . Four Sermons on various Occasions , by the same Author . Some Passages of the Life and Death of the Right Honourable John Earl of Roch●ster , written by his own direction on his Death-Bed ; by Gilbert Lord Bishop of Sarum . Practical Reflections on the late Earthquakes in Jamaica , England , Sicily , Malta , &c. Anno 1692. with a particular Historical Account of those and divers other Earthquakes ; by John S●ower . Earthquakes explained , and practically improved , occasioned by the Earthquake on September the 8th , 1692. in London , many other parts in England , and Beyond-sea ; by Thomas Doolittle , M. A. A Practical Discourse of Silence and Submission , shewing that good Men should possess their Souls in patience under the severest Providences , and particularly in the loss of Dear Relations ; Preached at St. Thoma's Hospital Southwark , by William Hughes , Hospitaler there . The Changeableness of this World , with respect to Nations , Families , and particular Persons , with a practical Application thereof to the various Conditions of this Mortal Life , in a Funeral Discourse occasioned by the Death of Mr. Edmond Hill , who dyed April 16. 1692. by Timothy Rogers , M. A. The Mourners Memorial in two Sermons on the death of the truly Pious Mrs. Susanna Soame , late Wife of Bartholomew Soame of Thurlow , Esquire , who Deceased February the 14th , 1691 / 2. With some account of her Life and Death , by Timothy Wright , and Robert Fleming , Ministers of the Gospel . Mr. William Oughtred's Key of the Mathematicks , newly Translated from the best Edition , with Notes rendring it easie and intelligible to less skillful Readers ; in which also some Problems left unanswered by the Author are Resolved ; absolutely necessary for all Gaugers , Surveyors , Gunners , Military Officers , Mariners , &c. Recommended by Mr. E. Halley , Fellow of the Royal Society . Barbarian Cruelty , being a true History of the Distressed Condition of the Christian Captives , under the Tyranny of Mully Ishmael Emperor of Morocco , &c. by Francis Brooks . ERRATA . PAge 43. l. 3. r. violated . p. 45. l. 4. r. as . p. 129. l. 8. r. foreknown or . p. 139. l. 15. r. to do so . p. 157. l. 17. del . not . p. 160. l. 5. r. lovingly . p. 171. l. 18. r. per. p. 198. l. 7. del . the paid . p. 203. l. 29. r. summus . p. 224. l. 33. r. conversion [ convesiron . ] p. 234. l. 20. r. objecto [ objectio . ] p. 254. l. 6. r. I am . l. 21. del . but. and l. 22. r. But the punishment , &c. p. 303. l. 29. r. sense are . p. 331. l. 24. r. 〈◊〉 . p. 338. l. 28. r. effectum . p. 470. l. 2. r. and of the. p. 479. l. 23. r. per. Notes, typically marginal, from the original text Notes for div A27064-e860 Quod percipitur & ita est Obedientiae materia proxima est [ Agere ] vel [ Non agere ] & non , [ Pati ] sid [ Pati ] potest esse materia remota . 
A44342	----	The application of redemption by the effectual work of the word, and spirit of Christ, for the bringing home of lost sinners to God ... by that faithful and known servant of Christ, Mr. Thomas Hooker ... Hooker, Thomas, 1586-1647. 1656 Approx. 2174 KB of XML-encoded text transcribed from 585 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A44342 Wing H2639 ESTC R18255 12282397 ocm 12282397 58768 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44342) Transcribed from: (Early English Books Online ; image set 58768) Images scanned from microfilm: (Early English books, 1641-1700 ; 188:8) The application of redemption by the effectual work of the word, and spirit of Christ, for the bringing home of lost sinners to God ... by that faithful and known servant of Christ, Mr. Thomas Hooker ... Hooker, Thomas, 1586-1647. [44], 451 [i.e. 431] p., [24], 702, [36] p. Printed by Peter Cole ..., London : 1656. The ninth and tenth books have special t.p. Advertisements: p. [41]-[44] at beginning and p. [30]-[36] at end. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Redemption -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-10 Judith Siefring Sampled and proofread 2002-10 Judith Siefring Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion M R Hooker's First , Second , Third , Fourth , Fift , Sixt , Seventh , and Eighth Books made in New-England . THE APPLICATION OF REDEMPTION , By the effectual Work of the Word , and Spirit of Christ , for the bringing home of lost Sinners to God. The first eight Books : In which ( besides many other seasonable , and Soul-searching Truths ) there is also largely shewed , 1. Christ hath purchased all spiritual good for HIS . 2. Christ puts all HIS into possession of all that Good that he hath purchased . 3. The Soul must be fitted for Christ before it can receive him : And a powerful Ministry is the ordinary means to prepare the heart for Christ. 4. The Work of God is free : And the day of Salvation , is while this Life last , and the Gospel continue . 5. God calls his Elect at any Age , but the most before old Age. 6. The Soul is naturally setled in a sinful security . 7. The heart of a Natural man is wholly unwilling to submit to the Word that would sever him from his sins . 8. God the Father by a holy kind of violence , plucks His out of their corruptions , and draws them to beleeve in Christ. By that Faithful , and known Servant of Christ , Mr. THOMAS HOOKER , late Pastor of the Church at Hartford in New-England ; somtimes Preacher of the Word at Chelmsford in Essex , and Fellow of Emmanuel Colledg in Cambridg . Printed from the Authors Papers , written with his own Hand . And attested to be such , in an Epistle , By Thomas Goodwin , And Philip Nye . London : Printed by Peter Cole at the sign of the Pringting-press in Cornhil , neer the Royal Exchange . 1656. To the Reader . READER . IT hath been one of the Glories of the Protestant Religion , that it revived the Doctrine of Saving Conversion , And of the new creature brought forth thereby . Concerning which , and the necessity thereof , we find so much indigitated by Christ and the Apostles ( in their Epistles ) in those times : But in a more eminent manner , God hath cast the honor hereof upon the Ministers and Preachers of this Nation , who are renowned abroad for their more accurate search into , and discoveries hereof . First , For the Popish Religion , that much pretend to Piety and Devotion , and doth dress forth a Religion , to a great outward Gaudiness , and shew of 〈◊〉 and wil-worship , which ( we confess ) is entermingled with many spiritual strains of self-denial , Submission to Gods wil , Love to God and Christ , especially in the writings of those that are called Mistical 〈◊〉 . But that first great and saving Work of Conversion ; which is the foundation of al true piety , the great and numerous volumns of their most devout writers are usually silent therein . Yea they eminently appropriate the word Conversion and thing it self , unto 〈◊〉 man that renounceth a Secular life , and entereth into Religious orders ( as they cal them ) and that Doctrine they have in their discourses of Grace and free wil about it , is of no higher elevation , than what ( as worthy Mr. Perkins long since ) may be common to a Reprobate ; though we judg not al amongst them . God having continued in the midst of Popish Darkness many to this day , and at this day with more Contention than 〈◊〉 not scandalous in their lives , having in 〈◊〉 Knowledg , the Form of Truth , by 〈◊〉 ; adding thereunto some outward 〈◊〉 Duties . Such Persons we mean , as 〈◊〉 were in our Pulpits , plainly 〈◊〉 , but Civil , Moral 〈◊〉 ( and 〈◊〉 really but such kind of Professors of 〈◊〉 , as Mutatis mutandis , are found 〈◊〉 Turks of Mahumotanism ; who 〈◊〉 the Principles of that 〈◊〉 , and are devout in Duties to God , 〈◊〉 thereby , through the meer 〈◊〉 of Natural Devotion , and Education , 〈◊〉 Laws and Customs of that Religion ; 〈◊〉 also through Moral Honesty , are not 〈◊〉 in their Lives . ) Such like 〈◊〉 amongst us , have been , and that 〈◊〉 a New 〈◊〉 of Religion , with 〈◊〉 also from others ( the Ignorant 〈◊〉 Prophane ) professedly received 〈◊〉 the Communion of Saints , as visible Saints . 〈◊〉 Principle , and Practice , hath ( as it 〈◊〉 needs ) weakened and embased the 〈◊〉 purer stamp of the Doctrine of 〈◊〉 ( as then held forth with such evidence of difference from these 〈◊〉 Profession ) not only by encouraging such boldly to take on them to be 〈◊〉 ( as it were ) by Authority ; but also by having checked , and flatted the spirits 〈◊〉 themselves that would teach it , seeing that this Real Application in Practice , and Principle , to such Moral Christians as Saints , is a manifest Contradiction unto al 〈◊〉 can be Doctrinally said in the Pulpit to the contrary , concerning the power 〈◊〉 this great work in true Saints . And 〈◊〉 the Profession of Religion hath been levelled , and diffused into that bulk and commonness , that the true marks of saving Graces , are ( as to the open discerning ) much worn out , and wil be more and more , if this should obtain . Or else ( as great a Cause as any other ) a special Profession of Religion being 〈◊〉 Mode , and under Countenance : Hence many have been easily moved to see what might be in Religion , and so attend to what is said about it ; and upon listening thereto , their spirits have been awakened , and surprized with some light , and then with that Light they have grown inquisitive into what this or that Party of Religion holds ; what the other , or what a fourth . And thinking themselves at liberty ( as the Principle of the times is ) to chuse ( as men in a Market ) what that Light wil lead them to ; they accordingly fal in , either with this , or that particular perswasion : and this is al of many mens Conversion . And yet because such become zealously addicted to such , or such a 〈◊〉 ( some of the Professors of each of which , others that differ , own as truly Godly ) therfore they are presently adopted , & owned as Saints , by the several Followers of such Opinions : And each sort thinks much , that those who embrace their Opinion , should not be accounted , and esteemed Religious 〈◊〉 all others , that do sincerely 〈◊〉 the power of it . Thus men Tythe 〈◊〉 and Cummin , and leap over the great 〈◊〉 〈◊〉 Regeneration , namely , 〈◊〉 for sin , the 〈◊〉 sence of their Natural Condition , the Difficult work of Faith , to 〈◊〉 them , Union and Closing with Christ , Mortification of lusts , &c. which works where they are found , and visibly held forth , none are to be disowned for other Opinions consisting with the 〈◊〉 ; yet so , as without these , no Opinion , of what Elevation soever , can , or doth constitute a man Religious . Now look , as when among the Jews , Religion had run into Factions , and Parties , and the power of it thereby , was 〈◊〉 lost ; God then set down John 〈◊〉 amongst them , a sowr and severe Preacher , & Urger of the Doctrine of 〈◊〉 , and preparative Humiliation for sin ( which he comparatively to what was brought in by Christ , termeth the Baptism of Water ) though withal 't is said , that in the Close of his Doctrine , 〈◊〉 pointed unto Christ ; Saying unto the people , that they should beleeve on him that should come after him ; that is , on Jesus Christ. Yet this he did but 〈◊〉 at : for the ful 〈◊〉 of his Dispensation ran in that other Channel . Of whose Ministry 〈◊〉 is also said Luk. 1. 16. 17. That 〈◊〉 of the Children of Israel should he turn to 〈◊〉 Lord , their God. And shal go before him ( namely Christ ) in the spirit and power of 〈◊〉 to turn the hearts of the Fathers to their Children , and the Disobedient to the 〈◊〉 of the just to make ready a people 〈◊〉 for the Lord. The meaning whereof is , he came to restore the Doctrine of 〈◊〉 Conversion , and in that point 〈◊〉 bring and reduce the Children of the 〈◊〉 back again unto the same 〈◊〉 and wayes ( necessary to Salvation ) 〈◊〉 which the Fathers , and all the 〈◊〉 Saints of the old Testament 〈◊〉 been brought in unto God. And 〈◊〉 by that means to become of the same Religion ( saving Conversion being the 〈◊〉 practick Foundation and Centre 〈◊〉 all Religion ) that the Godly Jews 〈◊〉 old were of . So what know we , but 〈◊〉 God ( in some lesser , proportionate 〈◊〉 , both in respect of persons and times ) may have had this in the eye of all wisely designing Providence to set out this great Authors works and writings ( amongst the labors of others also ) upon this very Argument , to bring back , and correct the Errors of the spirits of Professors of these times ( and perhaps by urging too far , and insisting too much upon that as Preparatory , which includes indeed the beginnings of true Faith , ( And a man may be held too long under John Baptists water ) To rectify those that have slipt into Profession , and Leapt over all both true and deep Humiliation for sin , and sence of their natural Condition ; yea and many over Christ himself too , professing to go to God without him . However , this we may say ( without diminution to any other or detraction from the Author himself , in respect of his more raysed knowledg of Christ and Gods free Grace ) That if any of our late Preachers and Divines came in the Spirit and power of John Baptist this man did . This deeply humbled man , and as 〈◊〉 raised , both in Faith and 〈◊〉 with Christ , the Author of 〈◊〉 Treatises . He had been trained up 〈◊〉 his Youth , in the Experience and 〈◊〉 of Gods Dispensations and 〈◊〉 this way ; and vers'd in digging 〈◊〉 the Mines and Veins of Holy 〈◊〉 , to find how they agreed with his 〈◊〉 〈◊〉 . His Soul had 〈◊〉 the intricate Meanders , and the 〈◊〉 ( through temptations ) 〈◊〉 of this narrow passage and 〈◊〉 into Life ( and few there be that 〈◊〉 it . ) And by deep reflections upon 〈◊〉 step of Gods Procedure with 〈◊〉 , hath descried those false and 〈◊〉 by-waies , which at every step , 〈◊〉 man ( who errs in his heart , not 〈◊〉 the knowledg of Gods waies ) is apt to 〈◊〉 astray when they have but inferior 〈◊〉 of the Spirit on them , from 〈◊〉 way of Life , which only those do 〈◊〉 that are un-erringly guided by the 〈◊〉 Spirit ( peculiar to the Elect ) into 〈◊〉 waies of Peace . And whereas there hath been published long since , many Parts and Pieces of this Author , upon this Argument , Sermon-wise preach'd by him here in England ( which in the preaching of them did enlighten all those Parts ) Yet having been taken by an unskilful hand , which upon his recess into those remoter parts of the World , was bold without his privity or consent to print and publish them ( one of the greatest injuries which can be done to any man ) it-came to pass his genuine meaning , and this in points of so high a Nature , and in some things differing from the Common Opinion , was diverted in those printed Sermons from the fair and cleer draught of his own Notions and Intentions , because so utterly deformed and mis-represented in multitudes of passages ; And in the rest but imperfectly and crudely set forth . Here , in these Treatises , thou hast his Heart from his own Hand , his own Thoughts drawn by his own Pensil . This is all truly and purely his own , not as preached only , but as written by himself in order to the Press ; which may be a great satisfaction to all that honored 〈◊〉 loved him ( as who that was good , and knew him , did not ? ) especially 〈◊〉 that received benefit by those 〈◊〉 imperfect Editions . And we cannot but look at it as a blessed Providence of God , that the publishing of the same by others ( in that manner that hath been mentioned ) should have provoked him , and that by the excitation of the Church ( whereof he was the Pastor in New-England ) to go over again the same Materials in the Course of his Ministry amongst them , in order to the perfecting of it by his own hand for publick Light , thereby to vindicate both himself and it from that wrong which otherwise had remained for ever irrecompensible . And hereby it came to pass ( that so far as he hath proceeded ) this Subject came to have a third Concoction in the Heart and Head of him that was one of the most experienced Christians , and of acutest Abilities that have been living in our Age. He Preach'd more briefly of this Subject first , whilst he was 〈◊〉 and Chatechist in Emanuel Colledg in Cambridg . The Notes of which , were then so esteemed , that many Copies thereof were by many that heard not the Sermons , written out , and are yet extant by them . And then again , a Second time , many yeers after , more largely 〈◊〉 Great Chelmsford in Essex ; the 〈◊〉 of which , was those Books of 〈◊〉 that have gone under his Name . And Last of all ; now in New-England , and 〈◊〉 in , and to a setled Church of Saints , to which the Promise is made of being The Seat and Pillar of Truth ; and 〈◊〉 which all Ordinances set as the Load stone in the Steel , have the greater power and energie : In which the Presence of Christ breaks forth , and all 〈◊〉 Springs are found therein . And truly we need not wonder 〈◊〉 God set his heart and thoughts a work 〈◊〉 much , and so repeatedly about this Subject . VVe see that the Holy Ghost himself , the Author of this Work of Conversion , doth somtimes , and that in an 〈◊〉 manner , go over the whol of that Work again and again in the hearts of Christians , whom God means to make great in his Church : as in Peter , when 〈◊〉 art converted , &c. who was yet 〈◊〉 already . And to the Disciples , Except ye be converted , &c. And the 〈◊〉 of the Holy Ghost upon them , at , and 〈◊〉 Pentecost , was as a New Conversion 〈◊〉 them , making them to differ 〈◊〉 much from themselvès , in what they were afore , as wel-nigh they themselves 〈◊〉 afore truly wrought on ) did 〈◊〉 differ from other men . The 〈◊〉 of God himself goes over this work 〈◊〉 in al the parts of it : As to 〈◊〉 anew , to draw to Christ , to change and 〈◊〉 the heart to higher strains of 〈◊〉 . And when so , then his Second 〈◊〉 excels the First , that it comes not into mind ; and his Third the Second , 〈◊〉 it ceaseth ( as it were ) to be remembred ( as the Prophet in other works of wonder speaks ) for thereby he every 〈◊〉 Spirituallizeth the heart stil more , 〈◊〉 it from Hypocrisie , and makes it 〈◊〉 refined ; causeth the heart to come forth from each new Cast and moulding with a deeper and fairer Impression 〈◊〉 his Image and Glory . If then the Holy Ghost ( the Writer of his Law in the Heart ) set that high value upon that Work 〈◊〉 his , that he vouchsafeth to take 〈◊〉 pains to write it over and over again in the same Tablet ; Let it be no Diminution to this great Author , but let us bless God rather for the Providence , that the same Divine Hand and Spirit should set him this Task , to take the Doctrine of 〈◊〉 VVork into a second , yea , a third Review ; and thereby make it as it were , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the VVork of his Life . Only thus it is , That the other Great Points , as Union with Christ , Justification , Adoption , Sanctification , and Glory ( which Subjects , as he was able for , so his heart was most in them ) he hath left unfinished : And so thereby ( as is most likely ) multitndes of precious , yea glorious thoughts , which he might have reserved ( as often fals out to Preachers and Writers ) for those higher Subjects , as the Close , and Centre , and Crown of what forewent , as preparative thereto , are now perished , and laid in the dust with him . None but Christ was ever yet able to finish all that Work which was in his Heart to do . Farewel . Thomas Goodwin , Philip Nye . Eleven Books made in New-England , by Mr. Thomas Hooker , and printed from his Papers , written with 〈◊〉 own Hand ; are now published in 〈◊〉 volnms , two in Quartò , one in Octa. vo . VIZ. The Application of Redemption by the Effectual Work of the Word , and Spirit of Christ , for the 〈◊〉 home of lost 〈◊〉 unto God. The First Book on 1 Pet. 1. 18 , 19. The Second on 〈◊〉 . 1. 21. The Third on Luk. 1. 17. The Fourth on 2 Cor. 6. 2. The Fift on ' 〈◊〉 . 20. 〈◊〉 . 6 , 7 The Sixt on Revel . 3. 17. The Seventh 〈◊〉 Rom. 8. 7. The Eight on John , 6. 44. The 〈◊〉 on 〈◊〉 . 57. 15. The Tenth on Acts , 2. 37. The Last , viz. Christ's Prayer for 〈◊〉 , 〈◊〉 John 17. There are Six more Books of Mr. Hookers , now printing in two Volums . The Contents . BOOK I. On 1 Pet. 1. 18. Ye were redeemed by the Blood of Christ. Oct. Christ hath purchased all spiritual good for His. 5 For Explication , three things :   What this Spiritual good is .   All that we lost in Adam ; all that we need , and 〈◊〉 desire to make us happy .   How Christ hath purchased this , by laying down 〈◊〉 sufficient price for it , viz. His Death and Obedience .   〈◊〉 two , hence . 8 1 Instruction : See how difficult it is to obtain the least spiritual good . Nothing to be had without this Purchase .   2 Reproof to two sorts :   1 To those that have interest in this Purchase , 〈◊〉 improve it not   2 To those that catch at it , having no right 〈◊〉 unto .   3 FOR HIS , here consider , 〈◊〉 1 The special respect in which they come to have 〈◊〉 in Christs merits . 〈◊〉 on Sinners . 〈◊〉 Elect. 〈◊〉 But as the Seed of the Covenant , such as shall 〈◊〉 leeve .   2 Christ hath purchased FOR THEM .   1 In their room .   2 For their good .   Reasons why Christ hath purchased only for His , 〈◊〉 the Faithful , not for all . 〈◊〉 〈◊〉   1 The 〈◊〉 of God is satisfied only for them .   2 Christ prayed only for them .   3 They only shall be saved .   4 They 〈◊〉 have the means of Salvation made 〈◊〉 〈◊〉 to them . Many have not so much as 〈◊〉 means .   〈◊〉 sour , hence 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 three things :   1 〈◊〉 〈◊〉 challenge any spiritual good to 〈◊〉 〈◊〉 before he beleeve . 〈◊〉 For   1 No man hath Christ but by Faith.   2 Beleevers 〈◊〉 are in the Covenant of 〈◊〉   3 〈◊〉 are in the state of 〈◊〉   2 The Spirit of God deth not witness to any 〈◊〉 interest in this spiritual good , before and 〈◊〉 Faith. Because   1 It 's a falshood , cross to the Covenant of 〈◊〉   2 An 〈◊〉 is uncapable of knowing receiving such a witness .   Inferences hence 29 1 It 's a delusion to say you may have Christ before Faith : this is the ground of Prophaneness and 〈◊〉 .   2 There are no absolute Promises in the Covenant of Grace , but such as do either express or imply the condition of Faith. And yet it 's a Covenant of free Grace .   3 The 〈◊〉 of Christ never gives evidence to any man of his good Estate , without respect to a qualification , viz. Faith and Grace . Because 41 1 This work of Evidencing , is a work of Applicacion .   2 The Spirit never Evidenceth without tha Word .   3 The Spirit alwaies 〈◊〉 by applying of a general Promise , wherein particular persons are included .   4 This would be to charge the Spirit with witnessing a falshood .   5 The Spirit ever witnesseth as the Covenant of Grace doth .   6 The Spirit witnesseth in the same respect as the Father intended , and Christ purchased .   7 The Evidence of spiritual Knowledge and Assurance of Faith , arise upon the same ground .   Hence see the excellency , and blessed condition of Beleevers . 54 Confutation : it dasheth the dream of universal Redemption 57 Objections Answered .   Exhortation , to provoke our hearts 66 1 To get Faith.   2 To have all at Christs Command , and lay out all for his praise .   BOOK II On Matth. 1. 21. He shall save his People from 〈◊〉 sins . DOCT. Christ puts all his into possession of all 〈◊〉 Good that he hath purchased .   Two Branches .   Branch 1. Redemption and Application are of 〈◊〉 extent . For 〈◊〉 1 The Spirit applies Redemption to all , and 〈◊〉 such as the Father intended , and Christ 〈◊〉 sed it . 〈◊〉 2 Application was the end of purchasing .   3 If the Application were narrower than the 〈◊〉 chase , then Christ should have died for many 〈◊〉 should have no benefit by his death .   Uses three , hence .   1 Consutation of these false Opinions .   1 Christ died for all .   2 Christ died for all in point of Impetration , 〈◊〉 not of Application .   3 That the Application of mercy depends upon liberty of mans will.   2 Instruction : See the Reason why the work of 〈◊〉 cation prevails so powerfully , though sinners 〈◊〉 it .   Christ having redeemed them , will and doth 〈◊〉 that Redemption to them .   Direction to distressed sinners : Look to the purchase and blood of Christ.   〈◊〉 2. The Manner bow this Application is wrought .   Three things implied in that . 81 No man can make Application of any spiritual good in Christ to himself .   1 Nor by power wrest it .   2 Nor by Justice claim it .   3 Nor able to receive it .   4 Nor willing to be made able .   Uses four , hence ,   It dasheth the 〈◊〉 of such as conceive they have power to take Christ and Grace when they will 92 It discovers two dangerous mistakes about the work of Application .   1 When a man catcheth at the general offer of mercy and Christ without getting a special title thereunto .   2 When a man takes hold of Christ from self-love , for self-ends . 93 See the folly and madness of men who are unwilling to be made happy .   See the Justice of God in the destruction of such as will not have Christ.   〈◊〉 . The manner and Order how this 〈◊〉 good made ours .   The soul for whom Christ hath purchased ,   1 Is made capable of it .   2 Hath a right unto it . 〈◊〉 3 Is estated in it . 〈◊〉 4 Hath liberty to use all as it 's own .   Uses five , hence .   Admiration at the riches and freeness of Gods grace in Christ. 95 He works that in all his , which he requires of them .   2 Humiliation in the sight of our own vileness , 〈◊〉 , unworthiness . 〈◊〉 3 Encouragement 〈◊〉 〈◊〉 the hearts of the 〈◊〉 sinners sinking under 〈◊〉 apprehension of their own   1 〈◊〉 not able to reach this work .   2 Crossness to it , and 〈◊〉 against it .   4 Direction shewing the 〈◊〉 way how to set 〈◊〉 the work of Application .   1 Look at Christ first , all our good being laid up 〈◊〉 him .   2 Look at all Graces , either as leading to Christ , 〈◊〉 coming from him .   3 When we would have our Graces acted , 〈◊〉 to them , but to Christ as the Author and 〈◊〉 of all . 〈◊〉 5 Exhortation to the Faithful .   1 Make sure , keep sure your Evidences for Christ.   2 Challenge and make use of all the good things 〈◊〉 Christ.   3 Grow rich upon the revenues of the Gospel .   III. The Causes of Application . 〈◊〉 1 The Principal Cause is 〈◊〉 himself .   1 The 〈◊〉 is satisfied by Christ.   2 Christ as Mediator and Head of the 〈◊〉 Where that of Christ , from whence 〈◊〉 issues , is the Resurrection of Christ 〈◊〉 Use , Hence distressed sinners should look to the 〈◊〉 surrection of Christ.   3. The Spirit sent from the Father and the 〈◊〉 make this Application .   2 That Power by which the Spirit works in 〈◊〉 tion , is an Almighty power . 〈◊〉   Rea on s two 〈◊〉 Because   1 Of that Hellish opposition in us against it .   2 That good that is to be communicated , is a 〈◊〉 natural good .   The Instrumental Causes are those means which the Lord is pleased to appoint and 〈◊〉 , viz. The Word in the Ministry of it . 133 1 The Power resideth in Christ and his 〈◊〉 .   2 From thence it is in the Word .   3 From thence to the Administration thereof by the 〈◊〉 .   〈◊〉 four , hence .   Information   1 The Work of Application is not wrought by moral 〈◊〉 .   2 It is 〈◊〉 136 Tryal whether we have found the impression of Gods Power by the means .   Support unto sinners sinking in the thoughts of   1 The 〈◊〉 between this work and them .   2 Their opposition against it .   Exhortation to attend upon God in his own means 138 1 Slight not any , but try every Ordinance .   2 Fear 〈◊〉 we should fall short of Gods Power in an 〈◊〉 .   3 When the Lord works by an Ordinance , take heed of withdrawing our 〈◊〉 from under his working power .   BOOK III. On Luke , 1. 17. To make ready a People 〈◊〉 for the Lord. DOCT. 1. The soul must be fitted for Christ , before 〈◊〉 can receive him . 144 1 What this Preparation is , in four things   1 Arenouncing the Authority of 〈◊〉 〈◊〉 2 Of our own abilities 〈◊〉 3 Of our own worthiness 〈◊〉 4 A readiness to side with Christ 〈◊〉 2 The manner of this 〈◊〉 .   1 The soul is passive herein   2 It 's an act of the Spirit dispossessing sin .   3 This being done , Faith certainly follows   4 The soul prepared , yields wholly to Christ 〈◊〉 Reasons why there must be such a Preparation . 〈◊〉 taken from   1 The testimony of several Scriptures .   2 Else the soul should be implanted into Christ 〈◊〉 it is in a state of Nature .   3 The soul must be cut off from the root of old Adam before it can be 〈◊〉 into Christ , the 〈◊〉 Adam .   Uses five , hence . 〈◊〉 1 Instruction : Christ cannot be united to the soul 〈◊〉 in its 〈◊〉 . For   1 Such a one cannot receive the Spirit .   2 He is in the state of Cendemnation .   3 He doth oppose Christ.   4 He is under the Covenant of Works .   5 He is under the Power of Sin.   2 It discovers the folly of carnal men , who conceit they may have Christ without any preparation for him . 3 Tryal whether we have come to Christ in the right way 166 The difference between restraining and preparing Grace 166 Gods ends in restraining men   1 To shew his Dominion over the worst of men   2 To provide for the Societies of men .   3 That he may put his Servants to a narrower search .   Gods end in preparing Grace is , That he may implant the soul into Christ.   This 〈◊〉 Evidence against four sorts ,   1 Such as 〈◊〉 this Work : as 170 1 〈◊〉 , secure sinners .   2 Presumptuous Atheists .   2 Such as come to Christ , and yet renounce 〈◊〉 their corruptions   3 Such as come to Christ , and renounce not their own abilities .   4 Such as renounce not their own worthiness .   4 Encouragement to distressed 〈◊〉 , such are in way , of preparation , therefore in way to Christ.   5 Exhortation , to prepare for Christ   1 Consider how sinful and miserable we are 〈◊〉 must prepare 200 2 Who it is we must prepare for .   Here consider ,   1 The worthiness of Christs person .   2 The good he brings with him .   3 He beseeches you to receive him .   DOCT. 2. A plain and powerful Ministry , is the ordinary means to prepare the heart for Christ. 20 ; 1 Plain in   Words . Matter . 2 Powerful , as delivered with   1 Evidence of Reason 212 2 Zealous 〈◊〉 213 Reasons two . 〈◊〉   1 Such a Ministry discovers the secrets of sin .   2 It over-powers Corruption , and sets an awe upon the spirits of men .   Uses three , hence 216 1 〈◊〉 may see the reason of the little success they find , viz. Want of plain and powerful preaching   2 See the fearful estate of such as have lived long under such a Ministry , and yet not prepared for Christ.   3 Exhortation . Attend upon the Word that the end of it may be attained , viz. Preparation for Christ.   BOOK IV. On 2 Cor. 6. 2. In an acceptable time have I heard thee , in the day of Salvation have I succored thee . 221 DOCT. 1. The VVork of God is altogether free .   1 In appointing   2 In revealing   3 In blessing the Means . 229 Reasons three . Because   1 〈◊〉 we have can purchase it .   2 Nothing we can do , can procure it .   3 There is no Promise made to a Natural man.   Uses three , hence . Matter of   1 Thanksgiving 〈◊〉 the 〈◊〉 of Grace .   2 〈◊〉 to 〈◊〉 sinners in the sight of their sins and 〈◊〉 .   3 Exhortation to such as want , and are seeking mercy to stay Gods time , and wait his pleasure .   DOCT. 2. VVhile this life lasts , and the Gospel is continued , that 's the day of Salvation .   1. The time of this Life , the time of getting Grace . 241 Reason , Because after this Life   1 The Sentence past is irrevocable .   2 The condition of a man is unchangable .   2 While the 〈◊〉 is 〈◊〉 . 〈◊〉 Reason , 〈◊〉 〈◊〉 Gods 〈◊〉 ,   In regard   1 Of the Causes and means which are then afforded   2 Of the effect and work it self , which is then wrought .   3 Of the subject , the persons wrought upon .   Uses three , hence .   1 Learn , That long life is a great blessing .   2 Caution , To fortifie our selves against self-murder .   3 Exhortation , to improve the time of Salvation .   1 It is a Season 251 2 It is a short one , but a day .   3 A Season not of our , but of Gods acceptation .   4 It is a day of Salvation .   BOOK V. On Matth. 20. 5 , 6 , 7. He went out about the sixth , ninth , and eleventh hour , and hired Laborers .   DOCT. God calls his Elect at any Age , but the most before old Age. 〈◊〉 1 God calls his at any Age , some in yonger , some in elder yeers .   〈◊〉   1 To shew the freeness of his Grace .   2 To shew 〈◊〉 Power .   〈◊〉 God calls the most before old Age , viz. In their yonger or middle 〈◊〉 .   Reasons , Because that 's the fittest Age in regard of   1 The Subject . For   1 The Faculties are then most capable of being wrought upon   2 Corruptions are not so strongly rooted .   2 The End why Grace is given , viz. the Glory of God   Uses three , hence 271 1 Instruction : Be not rash in censuring the 〈◊〉 Estate of any .   Though we may judg of their present state by their fruits .   2 Consolation to support aged sinners , though it 's not ordinary , yet possible they may be converted then . 276 3 Exhortation to yonger men , take 〈◊〉 present time , defer not till old Age : if you do   1 Either you will never attain it .   2 Or it will be uncomfortable if you do .   Motives to provoke such . Consider   1 What good you may do while you live   2 What Comfort you will have at your death .   3 What your Glory will be in Heaven .   BOOK VI. On Revel . 3. 17. Thou sayest thou art rich , when thou art poor and miserable , &c.   DOCT. The soul is naturally setled in a sinful security 285 1 The sinner 〈◊〉 〈◊〉 〈◊〉 in his Condition .   2 He 〈◊〉 no 〈◊〉 〈◊〉 〈◊〉 present .   3 He 〈◊〉 none 〈◊〉 〈◊〉 future .   4 Hence 〈◊〉 puts his condition beyond question .   5 And therefore 〈◊〉 scorns ,   6 And openly 〈◊〉 an alteration of his estate .   Reasons three , taken from 292 1 The 〈◊〉 of sin   2 The 〈◊〉 〈◊〉 the soul   3 〈◊〉 , and Self-ease .   Uses four , 〈◊〉 295 1 See the reason why sharp and soul-saving preaching 〈◊〉 〈◊〉 little acceptance , Because it awakens men out of security .   2 It 's the 〈◊〉 plague for a man to be let alone in his sins .   3 〈◊〉 as never were 〈◊〉 and awakened to 〈◊〉 〈◊〉 of their 〈◊〉 〈◊〉 , 〈◊〉 yet in it .   4 〈◊〉 to 〈◊〉 〈◊〉 : Such should   1 Suspect their 〈◊〉 .   2 〈◊〉 about it .   3 Yield , that 〈◊〉 the present their condition 〈◊〉 〈◊〉 .   BOOK VII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slesh is enmity against the Lord , and is not subject to his Law.   DOCT. The frame of the whol heart of a Natural man , is wholly unwilling to submit to the VVord that would sever him from his sins . 305 1 He seeks not after truth .   2 He is loth to meet with it .   3 He stops the passage of it .   4 He doth what he can to defeat the power and evidence of it .   5 He will professedly oppose it .   6 He will privily 〈◊〉 the stirrings of the Truth in his Conscience .   Reasons four , taken from 315 1 The Corruption of the will   2 The Revenging Justice of God.   3 The power of Satan   4 The 〈◊〉 , and neer alliance between the heart and sin .   Uses sive , hence   1 It 's the heaviest plague for a Natural man to have his own corrupt will.   2 The will of a Natural man , is the worst part 〈◊〉 him .   3 The 〈◊〉 of a carnal man , 〈◊〉 cross to sence and reason .   4 Tryal of our estates by our 〈◊〉 or unwillingness to part with sin .   He that is willing 331 1 He is speedy and 〈◊〉 in improving 〈◊〉 〈◊〉   2 He takes delight in those means that 〈◊〉 and work most .   3 He is not content till his sin be removed .   4 He takes not up his stand till he come at God.   5 Exhortation : Labor for willingness to part with sin . 343 1 The greatest and hardest work lies with the wil.   2 Beleaguer the heart with the evidence of Truth .   3 Look up to God that he would work upon the heart .   BOOK VIII . On John , 6. 44. None can come to me , but whom the Father draws .   DOCT. God the Father by a holy kind of 〈◊〉 plucks his out of their corruptions , and draws them to beleeve in Christ. 349 This work of Attraction is a transient work ; 〈◊〉 both these ,   1 Plucking from sin   2 And drawing to Christ are handled together   For Explication , six Particulars ,   The sorts of drawing two   1 By moral Suasion   2 By Physical ( or internal ) operation .   This latter is meant here 353 The proper Nature of this drawing , it 's the motion or impression of the Spirit upon the Soul , not any habit in it , or act put forth by it , to 〈◊〉 with the Spirit . 355 The means how God works , and by wich he draws .   These are four 355 1 By a hook of Instruction , shewing a man that he is out of the way to Heaven .   2 By the Cords of Love , shewing that Christ and Mercy are ,   1 Able to 〈◊〉 him   2 Willing to save him   3 Are freely offered for that end   4 The Lord waits to see when the sinner will come   3 By the Iron Chains of Conscience   1 Warning .   2 Accusing .   3 Condemning .   4 By the hand of the Spirit himself .   How the holy violence in drawing the Soul from sin to Christ , may be discerned , in four Conclusions : 373 1 The will of man ( as such ) is a subject capable of sin and Grace successively .   2 The faculty of the will , cannot actually will a Spiritual good without a spiritual power   3 The corruption of the will , utterly indisposeth it to receive a spiritual power .   4 Though no force is offered to the faculty of the will , yet the corruption of the will must be removed by a holy violence : that so it may 〈◊〉 a spiritual power , and so put forth a spiritual act . 377 Reasons of this are four . Because   1 The corruption of the will , will not go away of it self .   2 The Spirit of Grace that works upon the soul , drives out corruption as its contrary .   3 By Converting Grace , the Dominion of sin is subdued . The unwilling will is made a willing will : The true meaning of that 388 4 By it also Satan is cast out of the soul , he will not go away by intreaty   5 How the plucking of the soul from sin , and drawing it to Christ , is accomplished . 〈◊〉 1 Satans Commission is now called in by Christ.   2 Satans right and claim to the soul is taken from him .   3 He is also put out of that possession he had in the soul.   4 The soul is now acted no longer by sin and Satan as formerly , but the bent of the heart is under the hand of the Spirit .   6 Why this work of Attraction is ascribed to the 〈◊〉 . 〈◊〉 1 This work is common to all the three Persons .   2 Yet it 's chiefly attributed to the Father .   Reasons two . Because   1 The manifestation of his displeasure is most suitable here to drive the sinner from his sins to Christ.   2 The Father hath sent Christ : that is ,   1 He hath appointed him to ,   2 Fitted him for , And   3 Accepted him in the work of Redemption .   Uses three , hence .   1 Instruction , in six Particulars . 408 1 Conversion proceeds from God as the alone cause of it . For   1 It is not in him that wills or runs , but in God that shews mercy .   2 Grace gives power to act , 〈◊〉 must 〈◊〉 before any concurring act .   3 As in Natural Generation and Corruption of the soul from Adam , it 's wholly passive ; so in Regeneration .   2 Conversion depends not upon , is not resolved into the Liberty of mans Will.   For if it did , then 412 1 A man made himself to differ .   2 The will of man is 〈◊〉 above the Grace of God   3 God should be deprived of the praise of his mercy .   3 Conversion depends not upon , nor issues not from the congruity of means   For ,   1 Then it might lastly be resolved into a Natural cause .   2 Some that have been suited with most means , have continued most opposite   3 All means in themselves are unable to draw the sinner to Christ.   4 The power of Grace in Conversion , is irresistable , i. e. it takes away the power of 〈◊〉 , so as it shall 〈◊〉 frustrate the Grace of God.   5 When there is 〈◊〉 , there is 〈◊〉 〈◊〉 Grace . Because 427   1 When there is sufficiency of Grace , there are all the Causes working .   2 There also the power of resistance is removed .   6 All men have not sufficient help of preventing Grace . 〈◊〉 1 Sense and Experience give evidence of it .   2 None come to Christ , but whom the 〈◊〉 draws .   3 All are not given to Christ.   2 Consolation 435 1 To support the hearts of unconverted 〈◊〉 against the   1 Temptations of Satan   2 Snares of the world   3 Corruptions of their hearts .   2 To the Faithful who have found this 〈◊〉 God will go on in it .   3 Exhortation 〈◊〉 1 To the Converted , Labor to draw others from their sins to Christ.   1 Do what you can your self .   2 Bring them to Christ in the use of means .   2 To the 〈◊〉 , Come and lie under 〈◊〉 drawing hand .   1 Present thy self before God in the use of means .   2 Leave not the Ordinances till you find 〈◊〉 Power of God therein .   The Names of several Books Printed by Peter Cole in 〈◊〉 , London , and are to be sold at his Shop at the sign of the Printing-press in Cornhil , neer the Exchange . Eight several Books , by Nich. Culpeper , Gent. 〈◊〉 in Physick and Astrologie . 1 The Practice of 〈◊〉 , containing seventeen several Books . Wherein is plainly set forth , The Nature , Cause , 〈◊〉 , and Several Sorts of Signs ; Together with the Cure of all Diseases in the Body of Man. Being chiefly a 〈◊〉 of The works of that Learned and Renowned Doctor , Lazarus Riverius , Now living ; 〈◊〉 and Physitian to the 〈◊〉 King of France . Above sifteen 〈◊〉 of the said Books in 〈◊〉 〈◊〉 been Sold in a very 〈◊〉 Yeers , 〈◊〉 been eight times printed , though all 〈◊〉 former Impressions wanted the 〈◊〉 Causes , Signs , and Differences of 〈◊〉 Diseases , and had only the 〈◊〉 for the Cure of them ; as plainly 〈◊〉 by the Authors Epistle . 2 The Anatomy of the Body 〈◊〉 Man , 〈◊〉 is 〈◊〉 〈◊〉 , the several 〈◊〉 of the Body of Man , 〈◊〉 〈◊〉 very many 〈◊〉 Brass Plates than 〈◊〉 was in English before . 3 A 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 , 〈◊〉 by the 〈◊〉 of 〈◊〉 of London . Whereunto is 〈◊〉 , The Key to Galen's Method of 〈◊〉 . 4 The English 〈◊〉 Enlarged ; 〈◊〉 an 〈◊〉 Discourse 〈◊〉 the 〈◊〉 Herbs of this Nation ; herein is 〈◊〉 how to 〈◊〉 a mans 〈◊〉 of most Diseases 〈◊〉 : to Mans 〈◊〉 , with such things as grow in 〈◊〉 , and 〈◊〉 three 〈◊〉 charge . 〈◊〉 in the 〈◊〉 Book is 〈◊〉 , 1 The 〈◊〉 of 〈◊〉 all Herbs , 〈◊〉 〈◊〉 and 〈◊〉 . 〈◊〉 The 〈◊〉 of drying , and 〈◊〉 them and 〈◊〉 〈◊〉 . 3 The way of making 〈◊〉 keeping 〈◊〉 〈◊〉 of useful 〈◊〉 , made of those Herbs . The way 〈◊〉 〈◊〉 the 〈◊〉 according 〈◊〉 the 〈◊〉 , and Mixture of 〈◊〉 〈◊〉 and the part of the Body 〈◊〉 5 A Directory for Midwives , or a Guide for 〈◊〉 . Newly enlarged by 〈◊〉 Author in every sheet , and 〈◊〉 with divers 〈◊〉 Plates . 6 Galen's Art of Physick , with a large Comment . 7 A New 〈◊〉 both of studying 〈◊〉 practising Physick . 8 A Treatise of the Rickets , being a 〈◊〉 common to Children ; 〈◊〉 is 〈◊〉 , 1 The Essence , 2 The 〈◊〉 , 3 The Signs , 4 The 〈◊〉 of the 〈◊〉 ; Published in Latin by Dr. 〈◊〉 , 〈◊〉 . Bate , and Dr. 〈◊〉 , translated into English. And 〈◊〉 by N. Culpeper . A Godly and Fruitful Exposition , on the first Epistle of Peter . By Mr. 〈◊〉 〈◊〉 , Minister of the Word of God at Dedham in Essex . The Wonders of the Load-stone . 〈◊〉 Samuel 〈◊〉 of 〈◊〉 An Exposition on the Gospel of 〈◊〉 〈◊〉 St. 〈◊〉 . By 〈◊〉 Ward . Clows Chyrurgery . 〈◊〉 of Salvation . 〈◊〉 Engagement for the 〈◊〉 , by John Goodwin . Great Church Ordinance of 〈◊〉 . Mr. Love's Case , 〈◊〉 〈◊〉 Petitions , Narrative , and Speech . 〈◊〉 〈◊〉 , or a perswasive to peace . 〈◊〉 . 〈◊〉 Saints submission , and Satans Overthrow . 〈◊〉 Mans Practice in 〈◊〉 Time. Mr. Symsons Sermon at Westminster . Mr. Feaks Sermon before the Lord Major . Mr. 〈◊〉 Treatise of Hell. — of Christs Genealogy . Eaton on the Oath of Allegiance and Covenant , shewing that they 〈◊〉 not . Eleven Books of Mr. Jeremiah 〈◊〉 lately published ; As also 〈◊〉 Texts of 〈◊〉 upon which they are grounded . 1 〈◊〉 Rare Jewel of Christian 〈◊〉 tentment on Phil. 4. 11. Wherein 〈◊〉 shewed , 1 What 〈◊〉 is , It is an Holy Art and Mystery , 3 〈◊〉 〈◊〉 of it , 4 The Evil of 〈◊〉 〈◊〉 sin of Murmuring , and 〈◊〉 Aggravations of it . 2 〈◊〉 Worship , on Levit. 10. Wherein is shewed , 1 The right 〈◊〉 of the 〈◊〉 of God in general ; 〈◊〉 particularly , In Hearing the 〈◊〉 〈◊〉 the Lords Supper , and Prayer . 3 Gospel Conversation , on Phil. 1. 17. 〈◊〉 is shewed , 1 That the Conversations of Beleevers must be above 〈◊〉 could be by the Light of Nature , 〈◊〉 Beyond those that lived under the Law , 3 And sutable to what Truths the Gospel holds forth . To which is added , The Misery of those men that 〈◊〉 their Portion in this Life only , on Psal. 17. 14. 4 A Treatise of 〈◊〉 - Mindedness , Wherein is shewed , 1 What 〈◊〉 is , 2 The great Evil thereof , on Phil. 3. part of the 19. Verse . Also to the same Book is joyned , A Treatise of Heavenly-Mindedness and , 〈◊〉 with God , on Gen. 5. 24. and on Phil. 3. 20. 5 An Exposition , on the fourth , fifth , 〈◊〉 , and seventh Chapters of the 〈◊〉 of Hosea . 6 An Exposition on the eighth , ninth , and tenth Chapters of Hosea . 7 An Exposition on the eleventh , 〈◊〉 , and thirteenth Chapters of 〈◊〉 , being now compleat . 8 The Evil of 〈◊〉 , or the 〈◊〉 Sinfulness of Sin , on Job , 36. 〈◊〉 . 9 Precious Faith , on 2 Pet. 1. 1. 10 Of Hope , on 1 John. 3. 3. 11 Of Walking by Faith , 〈◊〉 2 Cor. 〈◊〉 . 〈◊〉 . 〈◊〉 several Books of Mr. William Bridge , Collected into one Volumn . Viz. 1 The Great Gospel Mystery of the 〈◊〉 Comfort and Holiness , opened 〈◊〉 applied from Christs Priestly Office. 2 Satans Power to Tempt ; and Christs Love to , 〈◊〉 Care of 〈◊〉 People under Temptation . 3 Thankfulness required in 〈◊〉 Condition . 4 Grace for Grace ; or , the 〈◊〉 flowing of Christs 〈◊〉 〈◊〉 all Saints . 5 The Spiritual Actings of 〈◊〉 through Natural Impossibilities . 6 Evangelical Repentance . 7 The Spiritual Life , and 〈◊〉 of Christ in all Beleevers . 8 The Woman of Canaan . 9 The Saints Hiding-place in 〈◊〉 of Gods Anger . 10 Christs Coming is at our 〈◊〉 night . 11 A Vindication of Gospel 〈◊〉 nances . 12 Grace and Love beyond 〈◊〉 A Congregational Church is a 〈◊〉 tholick Visible Church . By 〈◊〉 Stone in New England . A Treatise of Politick 〈◊〉 wherein 〈◊〉 Questions 〈◊〉 Answered , 1 Whereof 〈◊〉 made , and for what ordained . 2 〈◊〉 ther Kings and 〈◊〉 have 〈◊〉 Absolute Power over the People . Whether Kings and Governors be 〈◊〉 ject to the Laws of God , or the 〈◊〉 of their Countrie . 4 How far the 〈◊〉 ple are to obey their 〈◊〉 . Whether all the people have , be 〈◊〉 Governors . 6 Whether it be 〈◊〉 to depose an evil Governor 7 〈◊〉 Confidence is to be given to 〈◊〉 . The Compassionate 〈◊〉 . Dr. Sibbs on the Philippians . The Best and Worst 〈◊〉 . 〈◊〉 〈◊〉 Sedgwick . The 〈◊〉 and Cruelty of the 〈◊〉 〈◊〉 . By Matthew 〈◊〉 comen . A Sacred 〈◊〉 . By 〈◊〉 Martial . 〈◊〉 Military 〈◊〉 , The Immortality of Mans Soul. The Anatomist Anatomized . King Charls his Case , or an Appeal 〈◊〉 Rational Men concerning his 〈◊〉 . Mr. Owens stedfastness of the 〈◊〉 Vindication of Free Grace ; 〈◊〉 to prove , 1 That we are not 〈◊〉 as holy , but that we should be 〈◊〉 ; and that Election is not of kinds , 〈◊〉 persons 2 That Christ did not by 〈◊〉 Death intend to save all men , and 〈◊〉 those whom he intended to 〈◊〉 , that he did not die for them only 〈◊〉 would beleeve , but that they 〈◊〉 beleeve . 3 That we are not 〈◊〉 properly by our beleeving in Christ 〈◊〉 by our Christ , beleeving in him 4 , 〈◊〉 which differenceth one man from 〈◊〉 , is not the improvement of a 〈◊〉 ability restored through 〈◊〉 to all men in general , but a 〈◊〉 of Grace wrought by the 〈◊〉 of God in the Elect. By John 〈◊〉 Six Sermons preached by Doctor Hill Viz. 1. The Beauty and Sweetness of an 〈◊〉 Branch of Peace , and Brotherly 〈◊〉 budding . 2. Truth and Love happily married 〈◊〉 the Church of Christ. 3. The Spring of strengthening Grace 〈◊〉 the Rock of Ages Christ Jesus . 4. The strength of the Saints to 〈◊〉 Jesus Christ their strength . 5 The Best and Worst of Paul. 6 Gods eternal preparation for his 〈◊〉 Saints . The Bishop of Canterbury's Speech 〈◊〉 the Scaffold . The King's Speech 〈◊〉 the Scaffold . The Magistrates Support and 〈◊〉 . By Mr. John Cordel . The Discipline of the Church in New England , by the Churches 〈◊〉 Synod there . A Relation of the Barbadoes . A Relation of the Repentance and Conversion of the Indians in New-England ; By Mr. Eliot , and Mr. Mayhew . The History of Montross : and his Actions for Charles the First . His passions for Charles the Second King of Scots . The Institutes of the Laws of England by John Cowel , Octavo . A description of the Grand Signiors Seraglio ; or the Turkish Emperors Court. By John Greaves . Octavo . The reigning error Arraigned at the Bar of scripture , and Reason . By Franscis Fulwood . Octavo . The state of Future Life . By Thomas White . Twelves . The Royal and delightful Game of Picquet , written in French , and now rendered into English. Octavo . De Copore Politico : or , The Elements of Law , moral , and politick . By Thomas Hobbs of Malmsbury . The History of the Rites , Customs and manner of life , of the present Jew throughout the World. Octavo . The London Dispensatory in Latin in Folio . The London Dispensatory in Latin in Twelves . A Poem upon the late Fight at 〈◊〉 between the two great Fleets of England and Holland . These several Books of Physick and Chyrurgerie will shortly be printed in English. Riverius Observations , with 〈◊〉 hundred and seventie other 〈◊〉 and Observations of other men . Riolanus Anatomy . Bartholinus Anatomy . 〈◊〉 the Works of 〈◊〉 〈◊〉 , 〈◊〉 some few , not proper for 〈◊〉 . The Idea of Practical Physick , being 〈◊〉 compleat Body of Physick . And 〈◊〉 〈◊〉 Works . These Books of Divinity will speedily be printed . Mr. Burroughs , on 1 Cor. 5. 7. and 18 , 19. 29. And fifty nine Sermons on Matthew , 11 , 28 , 29 , 30. 〈◊〉 Books of Mr. Thomas Hooker , being the substance of many 〈◊〉 preached in New-England . There wil speedily be printed these Several pieces of Mr. 〈◊〉 of 〈◊〉 . Viz. 1 Scripture Light the most sure Light : compared with , 1. Revelations and Visions . 2 Natural and Supernatural Dreams . 3. Impressions with and without Word . 4. Light and Law within . 5. Divine Providence . 6. Christian Experience . 7. Humane Reason . 8. Judicial Astrology Delivered in three Sermons on 2 Pet. 1. 19. 2 Christ in Travel : Wherein , 1 The Travel of his soul. 2. The first and after effect of his Death . 3. His 〈◊〉 rance of Issue . 4. And His 〈◊〉 therein . Are opened and cleered in 〈◊〉 Sermons , 〈◊〉 Esay , 53. 11. 3 A 〈◊〉 up 〈◊〉 the 〈◊〉 in case of 1. Great sin . 2. 〈◊〉 of 〈◊〉 . 3. 〈◊〉 of 〈◊〉 4. 〈◊〉 of Assurance . 5. 〈◊〉 6. Temptation . 7. 〈◊〉 . 8. 〈◊〉 〈◊〉 bleness . 〈◊〉 . 〈◊〉 from the Condition it self . 〈◊〉 in thirteen Sermons on Psalm , 〈◊〉 11. His Four Sermons concerning 1 Sin against the Holy-Ghost . 2 Sins of Infirmities . 3 The fifth Monarchy . 4 The Good and means of 〈◊〉 ment . Francisci Tayleri , Capitula 〈◊〉 Hebraicè & Latinè edita . Una 〈◊〉 〈◊〉 sensum 〈◊〉 〈◊〉 cilium Experimentibus . Francisci Tayleri , 〈◊〉 Jeremiae vatis , Denuo è 〈◊〉 〈◊〉 braicis translatae , cum Paraphrasi 〈◊〉 daica , Masora magna & parva , Commentariis Rabbi Shelomoh , 〈◊〉 & 〈◊〉 Ezrae , 〈◊〉 Buxtorfii 〈◊〉 magnis excerptis . The Application of Redemption , by the effectual work of the Word and Spirit of Christ , for the bringing home of lost Sinners to God. 〈◊〉 Introduction to the Work. 1 PETER , 1. 18 , 19. 〈◊〉 asmuch as you know that you were not Redeemed with Corruptible things , as Silver and Gold , but with the Precious blood of Christ , &c. AMongst all the heavenly Truths of the Gospel , which the 〈◊〉 Christ hath Revealed and Commended to His Church , out of his holy Word , there is none more precious , then that wherein the Application of the rich Redemption purchased by him , is 〈◊〉 , and made good to the hearts , of those who 〈◊〉 to the Election of his grace ; as giving a 〈◊〉 to all the rest of the Doctrine taught & learned , 〈◊〉 putting the Soul into possession of all those treasure grace , which were only promised on Gods part , 〈◊〉 hope apprehended by the Sinner before : In a word that which gives life to the fainting heart , in the 〈◊〉 of Gods free grace . For what availes it the hungry to hear of fat 〈◊〉 choice wines , and rare 〈◊〉 , and not to know 〈◊〉 come at them ? What profits it the condemned 〈◊〉 factor to hear tell of a Pardon , and the Party 〈◊〉 give it , if yet he be ignorant , what way he should 〈◊〉 procure it , for his own deliverance ? So here , 〈◊〉 vailes it the forlorn Sinner , sitting down under 〈◊〉 tence of Condemnation , and fainting away for 〈◊〉 and forgivness , to hear of the rich mercy of a 〈◊〉 sufficiency of the merits of a Christ , and the 〈◊〉 demption provided by both ; and yet see no way to tain them or the deliverance of his Soul by them ? 〈◊〉 knowledge of the mercy adds rather to the 〈◊〉 his misery and distress , to think there is so much 〈◊〉 to be had , and he hath so much need , and yet 〈◊〉 liends no way to get it , no well grounded hope 〈◊〉 tain it . The truths themselves which properly 〈◊〉 this place of Divinity , and lay forth the 〈◊〉 Gods grace , and the work of his Spirit in the Soul , wonderful , for secrecie , sweetness , and power 〈◊〉 as they ever have and do at this day exercise the 〈◊〉 able judgments that are or ever were ; so were 〈◊〉 be handled by a head and heart fully fitted to 〈◊〉 good a matter , and expressed by a tongue as the 〈◊〉 a ready Writer , ( as the Psalmist speaks ) I 〈◊〉 would appear that , as the difficulty is great , so the fit would be equal , and the comfort unmatchable 〈◊〉 would issue from the open discovery of those 〈◊〉 ries . For my self ( being privy to my own weakness ) it 〈◊〉 suffice in a familiar manner to accommodate my 〈◊〉 ( though it may be somwhat rudely ) to the 〈◊〉 of the meanest : and in the manner of my 〈◊〉 , in order to that end , attend the Method 〈◊〉 : First , By a short and familiar description we shall 〈◊〉 what that Work is which we purpose to 〈◊〉 . Secondly , We shall chuse such Texts , in which all 〈◊〉 divine truths contained in the descriptions are 〈◊〉 ; that so we may go no 〈◊〉 than we have 〈◊〉 Oracles of God ( his good Word ) to go before us ; either shall we meddle with every particular which 〈◊〉 several Texts will offer to our Consideration , but 〈◊〉 handle such as concern our purpose . Lastly , We shall knit the whole frame together by 〈◊〉 joynts and sinews of distributions and divisions , 〈◊〉 such as are attentive may never be at a loss , nor yet 〈◊〉 or mistake the Lord , but that it may be well seen 〈◊〉 David hath it ) How the Lord goes in his 〈◊〉 , where the prints and footsteps of God be , in 〈◊〉 proceeding with the Soul in this great Work. To press on to our 〈◊〉 purpose : Know then 〈◊〉 must , after Adam by his Fall and Apostacy , had 〈◊〉 away from God , and that gracious estate in 〈◊〉 he was Created according to his Image ; having 〈◊〉 undone himself and his posterity , being all 〈◊〉 Children of wrath , under the Curse of the Law , 〈◊〉 they could not avoid being just , nor bear being 〈◊〉 , as issuing from the infinite displeasure of an 〈◊〉 God : whose Law they had broken , and 〈◊〉 the Seal of the Covenant under their feet . 〈◊〉 the recovery of him and any of his out of this 〈◊〉 condition , two things were requisite to be done 〈◊〉 to Gods righteous dispensation in the way of Providence . First , There must be a Redemption 〈◊〉 the death and obedience of Christ , that Gods 〈◊〉 and holiness which were wronged might be 〈◊〉 Secondly , There must be an Application of Redemption unto the Souls of such for whom 〈◊〉 paid , that so they might have the good and 〈◊〉 that , which Christ had performed and God 〈◊〉 in their behalf ; and both these must be done for 〈◊〉 Sons of Adam , who ever shall see 〈◊〉 face 〈◊〉 grace or glory . For such is that help 〈◊〉 condition 〈◊〉 , 〈◊〉 which Adam had brought 〈◊〉 〈◊〉 his 〈◊〉 , that as he hath no 〈◊〉 of own to do any 〈◊〉 that may redeem himself 〈◊〉 his 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own 〈◊〉 ply that to himself 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 , further 〈◊〉 he is fitted by the preventing grace of Christ 〈◊〉 In the Former of these we have the 〈◊〉 of 〈◊〉 〈◊〉 open before us ; In the Latter ; we come to Possession of them : The Former shews the 〈◊〉 this Second the Appropriation of it unto such , such only unto whom God hath intended it , 〈◊〉 whom it hath been made by Christ. 〈◊〉 〈◊〉 〈◊〉 Head and 〈◊〉 of 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 Sweet of the 〈◊〉 , 〈◊〉 we 〈◊〉 ( 〈◊〉 helping ) 〈◊〉 little to pursue in the 〈◊〉 Exercise , as long as the Lord is pleased to give 〈◊〉 liberty . To begin then with a Description of Doctrine of Application , it may be this , in brief . Application is that special part of our 〈◊〉 very from our lost Condition , 〈◊〉 that Spiritual Good which . Christ 〈◊〉 Purchased for Us , is made Ours ; for His , is made Theirs . To omit the further Consideration of the first part the Description , as that which contains the common 〈◊〉 of this part , as in reference and cohaerence with 〈◊〉 other : That wherein the Pith lies , and which 〈◊〉 our purpose may be resolved into these Two 〈◊〉 and Observations . First , That Christ hath Purchased all Spiritual Good for His. Secondly , All that Spiritual Good that Christ hath Purchased for his , he doth undoubtedly put Them into the Possession of it , and make it Theirs . For the First of these the Doctrine is , That Christ hath Purchased all Spiritual good for His : 〈◊〉 be Three Particulars to be attended for the 〈◊〉 of this Point . 1 What this Spiritual Good is . 2 Why Christ Purchased it , and How. 3 For Whom . This Spiritual Good intended , is the heap of Grace 〈◊〉 Happiness , with all those sweet Fruits and 〈◊〉 which are either in preparation to it , or 〈◊〉 upon it ; the whole Estate , and Portion , and Patrimony of a Christian , the Riches & Revenues of 〈◊〉 Gospel , what is in Hand , what is in Hope , what 〈◊〉 Possession , what in Expectation , the whole Mass 〈◊〉 Inventory of those Everlasting Treasuries which 〈◊〉 stored up from all Eternity for the welfare of His. David thus discovers it , Psal. 31. 19. Oh! How 〈◊〉 is that Goodness which thou hast wrought for Them , and laid up for Them , and laid out for Them 〈◊〉 trust in thee before the Sons of men ! So the Apostle also , Ephes. 1. 7. In whom we have Redemption through his Blood , the forgivness of sins , according to the riches of his grace wherein he hath abounded towards us . I would not , I should not , in a way of orderly proceeding descend to Particulars , for that were to 〈◊〉 things out of place ; I am now only in the general Doctrine , which lies open in a Community for the 〈◊〉 of it to all that comes after , and therefore nothing proper to this place but that which carries that Community with it ; The Severals I shal reserve to their particular places : Only thus much we may say 〈◊〉 the further manifestation , All that Spiritual Good we lost , all that we do want or can need , all that 〈◊〉 can desire , all that we can receive for our everlasting welfare , this is that plentiful Redemption which 〈◊〉 meant here , Psal. 130. 7. Why is it said that Christ hath Purchased 〈◊〉 Good ? Because there is a Price laid down for it , 〈◊〉 that of equal worth , and of valuable consideration 〈◊〉 that which is desired and obtained , and that in a righteous way of just proceeding ; and the Price that 〈◊〉 laid down is expresly named in the Text to be the 〈◊〉 Blood of Jesus : You were Redeemed ( saies 〈◊〉 Apostle ) not with Silver and Gold , ( these were 〈◊〉 too mean quality , and too base a condition , being 〈◊〉 and tramitory things , and therefore no 〈◊〉 answerable to those everlasting , and spiritual , and 〈◊〉 good things we look for ) but with the 〈◊〉 Blood of Christ , which is of endless infinite and 〈◊〉 virtue and efficacy , and in which the Lord rests 〈◊〉 , this is a full Purchase . For any Power by strong hand to wrest away 〈◊〉 sinner from under the Almighty hand of God it 〈◊〉 impossible , for Justice to lay aside it self and not 〈◊〉 〈◊〉 have her 〈◊〉 righted in a righreous way was 〈◊〉 ; therefore that Gods Justice might 〈◊〉 , and our good procured , there was necessity 〈◊〉 an equal price should be laid down for it , and 〈◊〉 was the blood of Christ. In a word , The 〈◊〉 〈◊〉 Obedience of Christ was the full Purchase ; The 〈◊〉 out of Justice is bound to manifest the Glory of 〈◊〉 , because that is to give every one his own ; and 〈◊〉 must require satisfaction where any breach 〈◊〉 been made by any transgression and swerving 〈◊〉 the righteous Will of God. While therefore 〈◊〉 Savior by his Death satisfied the breach of the 〈◊〉 , and for all the sins that ever any of His should 〈◊〉 guilty of ; and by his Obedience fulfilled all 〈◊〉 , and perfectly pleased God : He fully 〈◊〉 , by way of purchase and compleat payment made 〈◊〉 Divine Justice , the removal of all that evil we 〈◊〉 deserved , and the enjoyment of all that good we 〈◊〉 , and could desire ; and that by a valuable 〈◊〉 tendered into the hands of Divine Justice in 〈◊〉 behalf . Thus we are said 1 Cor. 6. 20. to be bought with a 〈◊〉 . And Job 33. 24. the Lord is said to set free the 〈◊〉 through the righteousness of his Son , he 〈◊〉 , Deliver him because I have found a Ransom . 〈◊〉 the Ransom and Payment is tendered to divine 〈◊〉 , for to it the Soul stands Prisoner ; As the 〈◊〉 is the King's Prisoner not the Jaylors , so the 〈◊〉 stands bound to divine Justice , and is God's 〈◊〉 , he is neither the prisoner of Satan ( who is 〈◊〉 Jaylor ) nor of Sin ( which is the Prison properly ) 〈◊〉 so far as they receive Commission from 〈◊〉 〈◊〉 to require Satisfaction in her behalf . And 〈◊〉 when Justice is satisfied neither of them have right 〈◊〉 power to retain the Soul. Therefore the Scripture stiles them redeemed from 〈◊〉 earth , Rev. 14. 3. And He gave himself that he 〈◊〉 deliver us from this present 〈◊〉 world , Gal. 1. 4 〈◊〉 again , Rev. 5. 9. He was slain and 〈◊〉 bought us 〈◊〉 his blood unto God the Father . So that by way of Purchase he hath bought us from our selves , that is , Redeemed us from the tyranny , authority , and 〈◊〉 veraignty of our own lusts unto which we were 〈◊〉 bondage , 1 Cor. 7. 23. He hath bought us 〈◊〉 price from being the servants of men : that is , 〈◊〉 the slavery and servitude of mens humors and 〈◊〉 When the Law is satisfied , the Dungeon and 〈◊〉 can detain the Prisoner no longer . Thus , However it is out of free mercy and 〈◊〉 grace that Redemption is given to us , ( for it s out 〈◊〉 mercy that Christ is given , that he gave his life , 〈◊〉 both are bestowed upon us and not upon the world ) yet in regard of the Lord Jesus 〈◊〉 , and the 〈◊〉 payment he hath laid down out of his own 〈◊〉 cost and charges , his own blood , its justice , it 〈◊〉 be bestowed upon him , and by justice it may be challenged as that which he hath 〈◊〉 in a 〈◊〉 proceeding . Instruction . We may here see , how great and 〈◊〉 a work it is , to obtain the least Spiritual Good that appertains to the everlasting welfare of our souls , were it but the giult of the least sin that should be removed , were it but the power of the least 〈◊〉 that should be brought under , one smile of Gods countenance , and one blessed look of his face and favor toward a poor wtetch , were it but a saving and a heavenly thought of a mans mind , the least spiritual motion or stir of our hearts in any sincere affection to the Lord : It is not all the Policy or Parts of men that can procure it , not all the power of created Nature in heaven or earth that can accomplish it , not all the 〈◊〉 of Pearls , mynes of Gold and Silver in the 〈◊〉 〈◊〉 〈◊〉 that can purchase this ; no , if it were 〈◊〉 from a vain Conversation , from a Tradition , from a Delusion , you must be redeemed from it by the 〈◊〉 blood of Christ : So the text . God wil not 〈◊〉 any good of the Covenant of Grace , but he 〈◊〉 well paid for it , and it comes at such a rate that all 〈◊〉 and all Creatures are not able to reach the 〈◊〉 , Psal. 49. 8. The Redemption of the Soul is 〈◊〉 , it ceaseth for ever : Men and Angels must 〈◊〉 it alone , only the Lord Jesus the God of glory in 〈◊〉 all the treasures of Grace are hid , he is able to 〈◊〉 the purchase , and it hath cost him sweetly 〈◊〉 full dear , no less than his very heart blood . Reproof . It checks a double Practice . First of those that have interest in this purchase and 〈◊〉 want the Exercise , of that heavenly skill , or care , 〈◊〉 confidence , or all , to improve it for their best 〈◊〉 . They sit down appaled and 〈◊〉 with the 〈◊〉 〈◊〉 their sins so 〈◊〉 , so loathsom , with the 〈◊〉 of Gods holiness , and 〈◊〉 〈◊〉 〈◊〉 as that they dare not beleeve it , dare 〈◊〉 think it , that either the pardon of their sins , 〈◊〉 〈◊〉 their persons , 〈◊〉 the least look of Gods love 〈◊〉 be vouchsafed to them . Another while they sit 〈◊〉 discouraged under the pressure and pursuit of 〈◊〉 〈◊〉 and policy , the violence and strength of 〈◊〉 own corruptions , their sins live and are mighty , 〈◊〉 therefore they conclude they can never overcome : They stagger again in the assurance of Gods love , and 〈◊〉 they dare not say but they would be Christs , and 〈◊〉 his Death and 〈◊〉 shed is theirs , they will not 〈◊〉 away that . Why ? Have you laid down the purchase ? Take possession then into your hand : Have you tendered the payment ? Take the Commodity , 〈◊〉 is your own ; nay , your due . Say , Lord , I and all 〈◊〉 I have , and all I can do are worthless and vile , I am 〈◊〉 base sinful creature , that need all spiritual good and comfort , and yet deserve nothing but the contrary ; But here is the precious Blood of thy Son which thou 〈◊〉 〈◊〉 upon me , it is a full purchase every way answerable to thy justice , this precious blood is 〈◊〉 of precious Faith , precious Peace , 〈◊〉 Grace , its pardoning , purging , pacifying blood ; 〈◊〉 beseech thee therefore , though I be a sinful 〈◊〉 Creature , through the blood of Jesus pitty me ; though polluted and loathsom through the 〈◊〉 of the blood of Jesus clense me . So the 〈◊〉 , Let us draw neer with a true heart , in full 〈◊〉 of Faith , having our hearts sprinkled from an 〈◊〉 Conscience , and our bodies washed with pure water , Heb. 10. 22. Eye the worth of this Blood above all our unworthiness ; the Holiness of this above all the unholiness of our hearts and lives . He that knowes 〈◊〉 what the purchase will come , and hath the sum in sight and under his hand , he can lay it down upon the 〈◊〉 , pay it , take it , here is one there 's the other . So Paul , Rom. 8. 34. Who shall lay any thing 〈◊〉 the charge of Gods elect ? it is Christ that 〈◊〉 died : Here 's the Blood of Jesus which thou art well pleased with , hast accepted of , therefore Lord give me my due , that comfort , that peace , that wisdom , that assurance , which I stand in need of . So again , Gall. 6. 14. 〈◊〉 be it from me that I should rejoyce in any thing 〈◊〉 in the Cross of Christ : He rejoyced in nothing but this , therefore far be it from him , that he should 〈◊〉 rejoyce in this . It crusheth the confidence , and dasheth the 〈◊〉 and delusions of presumptuous wretches , who out of a brazen-faced kind of boldness , will be scrambling for their own comfort , catching at grace , and mercy , and peace , when it belongs not to them : True , say they , our sins , persons , conditions , are such and so vile , but the Lord is gracious and merciful , and therefore they doubt not but to be accepted and saved , and conclude that peace and happiness is theirs ; they take the good , but tender no purchase ; lay hold upon their comfort , 〈◊〉 never lay down the payment ; A way that God 〈◊〉 appointed , a course that justice never permits , 〈◊〉 , mercy it self will not allow ; There 's no precious 〈◊〉 without precious blood , No Redemption from 〈◊〉 blood and filth in which we lie by reason of our 〈◊〉 evils ( when I saw thee in thy blood , I said , 〈◊〉 ) but only by the blood of Jesus . So the Apostle 〈◊〉 . 9. 22. The Book , the People , the Tabernacle , 〈◊〉 Vessels , the Ministery , all things by the Law was 〈◊〉 with blood , and without shedding of blood 〈◊〉 no remission , No entring into the Holy of 〈◊〉 but by the blood of Jesus : Mercy it self through 〈◊〉 vertue of the blood of Christ is communicated , 〈◊〉 it self through the vertue of the blood of Christ 〈◊〉 ; unless therefore thou canst bring the 〈◊〉 , the payment , the blood of Jesus with thee , 〈◊〉 dream to receive any good at the hands of the 〈◊〉 . 3. For Whom . This is the Third Particular to be considered in 〈◊〉 the former point , viz. The Parties for whom 〈◊〉 Purchase is made : The Doctrine tels us , Christ 〈◊〉 purchased all Spiritual Good FOR HIS : 〈◊〉 we are to attend . 1 What is that Formalis ratio , that special respect 〈◊〉 which they come to be considered as having part in Christs merits . 2 The meaning of that Particle , what it imports , to purchase FOR HIS . To the First 〈◊〉 Answer plainly , That this Purchase 〈◊〉 obtained , this precious blood of Christ was shed 〈◊〉 Sinners , BUT NOT AS SINNERS . It s true , Rom. 5. 6. That Christ died 〈◊〉 the ungodly : That is , When they are such , and 〈◊〉 they are such ( vers . 8. While we were yet Sinners Christ died for us ) but not 〈◊〉 such , That is 〈◊〉 the special respect unto which the death of Christ 〈◊〉 appropriated in a peculiar and proper manner . 〈◊〉 an old rule , A 〈◊〉 ad omne , That which agreed firstly to a thing under such a respect ; agrees to all 〈◊〉 have that respect , and therefore if our Savior should die for sinners as sinners , then he should die for all sinners , and therefore for al men , because all are 〈◊〉 When our Savior professed . Matth. 9. 13. He 〈◊〉 not to call the righteous , but sinners to 〈◊〉 , i. e. there is none righteous ; all men being sinners , 〈◊〉 such sinners as are secure and carnally confident 〈◊〉 their own righteousness , Christ came not to call them ; Though then this respect is not to be excluded , 〈◊〉 there is somthing more to be added , 1 Tim. 1. 15. Christ came to save sinners , of whom I am 〈◊〉 ( saies Paul : ) Such sinners as are , or shall be 〈◊〉 sensible of their sins in a right manner , being lost 〈◊〉 point of pardon , and grace and peace , such sinners Christ came to save . Besides , However Christ died for none but the Elect , and none but they shall receive any benefit 〈◊〉 Christ , yet I take it , Election is not that special respect that Christ looked at in his death and sufferings , it is not low enough , it lies not level to that 〈◊〉 which Christ and his have one towards another . But Christ died for a sinner who is of the seed of the Covenant , and shall beleeve , qua peccator 〈◊〉 , and therefore I do not exclude the respect of sin , 〈◊〉 require that with an Addition , Cum peccator sed 〈◊〉 crediturus , as may appear in this expression . As Adam being a common person and root of all mankind , and in their room , he sinned for himself and all his , that is , all those that were to proceed of him by natural generation , so that if there were any 〈◊〉 should not have been begotten of him , as they 〈◊〉 not of his nature , no more should they be 〈◊〉 or his fault : So it is with the second Adam , 〈◊〉 a common root suffered and obeyed for all his , 〈◊〉 is , all those that should come of him and be 〈◊〉 by spiritual generation , so that if there were any 〈◊〉 did not partake of his spirit in effectual Vocation 〈◊〉 Faith , neither should they have benefit by his 〈◊〉 , so that if the Lord should in his Election 〈◊〉 and create thousands of men 〈◊〉 in holiness , 〈◊〉 so save them by a Covenant of works in yielding 〈◊〉 obedience , they should never be partakers of 〈◊〉 death and obedience of Christ , or have the vertue 〈◊〉 applied to them though Elect. A sinner then under the Covenant of Grace , the 〈◊〉 of the Covenant for whom he undertakes to make him self denying and beleeving , and so one of the posterity of Christ , for him Christ dies , and this I chuse 〈◊〉 than that consideration of Elect as Elect , for these Reasons . 1. Because the merits and mediation of our Savior seem to challenge ( in Scripture ) some special respect in the party to himself and put a new kind of relation and consideration upon him . Now , to be Elect , is before or without any such respect : God Electing of his , out of his meer good will and pleasure , not looking to our sin or Savior , Eph. 5. 23. Christ is the Savior of his Body , vers . 25. Christ loved the Church and gave himself for it , that is the called & beleeving ; and this is the reason Paul and the rest of the Saints 〈◊〉 themselves into the company of Beleevers ; He gave himself 〈◊〉 us , Tit. 2. 14. John , 17. 20. I pray not for the world , but for those that shall beleeve on me . 2. In what relation Christ looks at his as the Head of the Covenant , in the same he looks at his in the work of Redemption and purchase , for that he performs as head . But as he is head of the Covenant , 〈◊〉 looks at his as Members called by him , and to be 〈◊〉 ted to him : Therefore in that relation he laid 〈◊〉 his life and blood for them . 3. By this means we may perceive a more easie passage for the execution of Gods Judgments and 〈◊〉 and a fitter way to stop the mouths of many , 〈◊〉 would fain load the truth with many absurdities : 〈◊〉 Hence men are made justly faulty and guilty 〈◊〉 their own death in not beleeving nor relying upon Mediator thus graciously offered in the second 〈◊〉 nant , through their own corruption and hardness 〈◊〉 heart neglecting their Savior : Though it be as impossible to beleeve as to fulfil the Law , yet because 〈◊〉 comes through their own original sin , whereby 〈◊〉 refuse beleef in the one as obedience to the other , they are punished for both . Hence also that cavil is crossed whereby they 〈◊〉 load our Doctrine of special Redemption with 〈◊〉 ; In vain it is ( say they ) to perswade a Reprobate to beleeve , for if he could attain it , he is 〈◊〉 come within the compass of a person rightly qualified for Redemption , for he is not elected : Now Election is the Lords work only , and not mans , no not in innocency , and therefore in vain to labor for it , when 〈◊〉 was and is impossible to attain it . Whereas this gloss is hence plainly confuted ; For if Christ died for al that shal beleeve in him , whosoever shall or will beleeve in him , shall not spend his labor in vain : If he say , he cannot beleeve : Answ. The fault is his own , let him but lie under the stroke of the 〈◊〉 〈◊〉 resistance , and he shall receive it . FOR HIS : The meaning of that Particle is 〈◊〉 Two things . 1. In their room , in their stead , 2 Sam. 18. last , Would God I had died for thee : Rom. 5. 7 , 8. Christ 〈◊〉 for us : we being sinners should have died and suffered our selves ; but Christ did this for us , he died in our room . 2. For their good : He died for us to redeem and save us , to make us partakers of that his obedience and suffering for our good and benefit : Coloss. 1. 24. I rejoyce in my sufferings for you ( saies Paul ) he suffered for their good , comfort , and encouragement : And thus Christ layed down his life for his sheep , Joh. 10. 11. that they might have life and salvation thereby . It 's true in both , the second issues from the first , the first is the ground of the second . The Reasons of the Doctrine come now to be scanned . Christ died and merited either for his , and the faithful only ; or for all indifferently . If for all ; then 〈◊〉 shed his blood , suffered the pains of the first and the second death , and performed whatever was due unto Divine Justice in the behalf of the unfaithful ; and such which are and shal be damned , and that in their stead as their surety ; for that 's the meaning of those phrases , He laid down his life for his sheep , Joh. 10. 11. He gave himself for his Church , Eph. 5. 25. that is , he suffered and performed all in their room as their surety , Heb. 7. 22. And that he must be their surety , and in their stead perform all , may appear divers waies . 1 For as the first Adam was a common person and head of the first Covenant , and did covenant with God for himself and his , so that what he performed or failed in , they were all subject unto the same condition , and should in the same manner partake thereof : So the Lord Christ the second Adam , he is the head of the second Covenant of Grace , and therefore engaged himself unto God the Father , as a common pledg for himself and his posterity that shall come of 〈◊〉 . 2 What the Lord Christ 〈◊〉 and performed that the Law exacted , and the Father required of him even when he endured the direful indignation of God the Father , and bore the sierceness of his fury seizing upon him : But the Father could neither in Equity exact these punishments , or in Justice 〈◊〉 them upon him for any desert of his own , for any thing he had that was evil , or any thing he did commit which 〈◊〉 contrary to his righteous Will , and holy Rule of the Law : Being wholly 〈◊〉 from all sin , he should be freed from all plagues and death , which is the 〈◊〉 of sin : where there is no 〈◊〉 , no sorrow , no 〈◊〉 can be : His punishments which he endured , and God exacted ( for there was nothing done , but according to his counsel ) were for sin , therefore for 〈◊〉 sins imputed to him , therefore he was surety in 〈◊〉 room , therefore if he suffereed for all , he had the 〈◊〉 of all imputed , and so was surety in the place or all . 3 Lastly , The necessity of this consequence 〈◊〉 appears : For whom the Lord Christ is not 〈◊〉 for them there is no salvation to be expected : for 〈◊〉 it be conceived that our Savior should willingly endure such torments , though never required of God ( which is false , for he had a command to lay down his life ) or , that he should have done it meerly of his own pleasure , not undertaking for any , not tendering of it in any mans name or stead ; he could require nothing at the hands of God the Father , and God the Father might in Justice deny him or any other any recompence ; For if a man will freely give so much money out of his own liberal 〈◊〉 , though it countervail a debt due unto me , yet being tendered in no mans name , I am not bound to cancel any mans bond , or remit his debt : the Answer is , It was not paid for 〈◊〉 . It 's then cleer , if Christ died for all the wicked , 〈◊〉 he suffered and died as a Surety in their room and 〈◊〉 . 〈◊〉 that he did not : For if he paid all as their 〈◊〉 , then God in Justice cannot exact the payment 〈◊〉 r hands , nor inflict the plagues upon their 〈◊〉 . require two payments for one debt ; to punish the 〈◊〉 and Surety for the same offence , that Justice Christ should be satisfied in the behalf of all ( this 〈◊〉 beloved Son in whom I am 〈◊〉 ) and 〈◊〉 that satisfaction should again be required , Justice 〈◊〉 , yea , common sence abhors . The damned and 〈◊〉 are now paying the debt in Hell , 〈◊〉 God in Justice requires it , therefore his Justice 〈◊〉 not satisfied , therefore Christ did not satisfie for 〈◊〉 . 〈◊〉 God the Father intended the benefit and 〈◊〉 of all by the death and blood-shed of Christ , and 〈◊〉 also undertook and discharged it for that end , 〈◊〉 that seriously and throughly , then the Lord Jesus 〈◊〉 use those means which might be most useful and 〈◊〉 to attain it ; then he would pray for them 〈◊〉 his sufferings which he did intend for their good , 〈◊〉 be made available thereunto , for that is an 〈◊〉 and ever speeding means . But Christ professeth 〈◊〉 , nor would not pray for the world , John , 17. 9. 〈◊〉 for them , I pray not for the world ; and the 〈◊〉 proves it , for what Christ praies for , that he 〈◊〉 , John , 11. 22. 42. I know that thou hearest me 〈◊〉 : but this is not obtained , therefore was 〈◊〉 desired , therefore not intended by Christ , 〈◊〉 for this end our Savior did not lay down his life , undertake his sufferings : For what he suffered , that he intended , his own end was most serious in own intention ; that he intended , he desired ; that he 〈◊〉 , he obtained : that he obtained not , he desired not , and that he intended not , therefore for that 〈◊〉 he did not suffer . If it be said , He did pray for those that 〈◊〉 him , and yet many of those were not saved , nor 〈◊〉 prayers heard , Luke , 23. 34. Father , forgive 〈◊〉 they know not what they do . His Crucifiérs were of two sorts : 1 〈◊〉 Scribes and Pharisees ; most of these knew what 〈◊〉 did , for they sinned the fin against the Holy 〈◊〉 Mat. 12. 24. to 33. 2 Other poor ignorant 〈◊〉 who were swayed by the sinful example of 〈◊〉 Governors , and like the blind followed the blind 〈◊〉 they fell into the ditch , shed that blood that 〈◊〉 them ; they were the cause of his death , that was 〈◊〉 means to bring them to life and happiness , 1 Cor. 〈◊〉 8. Had they known it , they would not have 〈◊〉 the Lord of Glory . Now many of those shared in 〈◊〉 blessing of our Saviors prayer , Acts , 2. 37. 〈◊〉 assuredly that you have crucified the Lord of 〈◊〉 they heard , and were pricked in their hearts , 〈◊〉 the word , and the remission of their sins , 〈◊〉 were added to the Church . They pierced the 〈◊〉 of Christ to take away his blood , Christ pierced 〈◊〉 hearts to take away their sins ; Christs prayers 〈◊〉 much more than Peters preaching ; they 〈◊〉 his destruction and death , and he then wrought 〈◊〉 salvation : He sent his prayers to Heaven , 〈◊〉 forgive them , the Lord sent down his grace , and 〈◊〉 obtained the remission of Their sins . If Christ died , and by his death merited 〈◊〉 for all , why then are not all saved ? for the 〈◊〉 God is satisfied , that will not hinder their 〈◊〉 sin and Satan are subdued and vanquished by his 〈◊〉 and they cannot hinder it , Heb. 2. 15. By 〈◊〉 destroyed him that had the power of death , that 〈◊〉 the Devil , and delivered them who through the 〈◊〉 〈◊〉 death were all their lives long subject unto 〈◊〉 . Those for whom Christ died , their salvation 〈◊〉 be frustrate , nor they deprived of it ; God will 〈◊〉 , sin and Satan cannot hinder it : but all are not 〈◊〉 , therefore for all salvation is not merited by the 〈◊〉 of Christ. The old shift and pretended plea of the Papists and 〈◊〉 to put by the dint of this Argument is this ; 〈◊〉 is ( say they ) a broad and wide difference to be 〈◊〉 between the merits of Christ , and the application 〈◊〉 , the death of Christ is sufficient , quoad 〈◊〉 , non quoad applicationem ; it 's available 〈◊〉 obtain salvation for all men , but that the good and 〈◊〉 which is obtained is not applied , the 〈◊〉 of that is in mens unbeleef : As in a Medicine 〈◊〉 and prepared and appointed to cure , but some 〈◊〉 not take it : As a ransom to deliver , but some will 〈◊〉 receive it . The Reply is this : That this pretence is in truth a 〈◊〉 of words , but reacheth not the main strength 〈◊〉 force of the Argument alleaged , which stands still 〈◊〉 , as it shall thus appear : for I demand , If 〈◊〉 hath fully purchased salvation , what hinders 〈◊〉 it is not applied ? They will say ( and they must 〈◊〉 , for they can say no other ) their infidelity is that 〈◊〉 hinders , they will not trust in a Christ , or come 〈◊〉 him that they may be saved . But the sting and 〈◊〉 of the Argument prevented this cavil before it 〈◊〉 to be pleaded , so that this comes too late : for it 〈◊〉 said , 〈◊〉 Christ be a perfect Savior , and hath 〈◊〉 salvation for his , at the hand of Divine Justice , 〈◊〉 God in Justice will not hinder , Sin and Satan 〈◊〉 hinder : When the Law is satisfied , the prisoner 〈◊〉 be released ; Christ came for this end , and he 〈◊〉 the end he came for , He saves his people from 〈◊〉 sins ; Then from all sin original actual , then from infidelity , they are saved from that , and 〈◊〉 that cannot hinder . Besides , if Christ be no otherwise a Savior than only to merit so much for them , and to offer so much 〈◊〉 unto them , that they may receive it if they w ll , and refuse it if they list , then the execution of Gods 〈◊〉 , our Saviors Purpose in Dying , and the Fruit and Success of his Death , is lastly resolved into the 〈◊〉 man , and meerly depends thereupon ; so that if 〈◊〉 men would , our Savior might have died in vain , 〈◊〉 prayed in vain , and no man ever attained 〈◊〉 thereby , if they would , and as they may ( and mought according to this Doctrine of Devils ) resist the 〈◊〉 of the blood of Christ and his Spirit , and their 〈◊〉 Salvation purchased for them by Christ. So that the Seed of the Woman did not break the Serpents head , Gen. 3. 15. It was not certain that 〈◊〉 Savior should see his Seed , Isa. 53. 10. Our Savior Christ was mistaken , when he said , I have other 〈◊〉 those also I must bring , they shall 〈◊〉 my voice : they might reply , But we may chuse , and Christ must 〈◊〉 us leave . It hence follows , That our Savior Christ is not so able to save as Adam to destroy ; It s not in the Will of Adams Posterity to stop the guilt and filth of his 〈◊〉 to seiz upon them to their condemnation , but the first Adam will undoubtedly pollute and condemn all those that he Covenanted for ; and 〈◊〉 the second Adam cannot save ánd sanctifie all that he 〈◊〉 for , contrary to the triumph of the Apostle , Rom. 5. 15. If through the offence of one , many be dead : much more the grace of God , and the gift by grace , which is by one man Jesus Christ , hath abounded unto many . It hence follows , Christ hath purchased a right to all Spiritual good , but not the Communication and Possession thereof undoubtedly to be bestowed , contrary 〈◊〉 Job . 17. 19. For their sakes I sanctifie my self that 〈◊〉 also may be sanctified , Eph. 1. 3. Lastly , How deeply injurious and dishonorable is 〈◊〉 this to our blessed Saviour ? How derogatory to 〈◊〉 Wisdom to purpose that he can never accomplish ? How cross to his power , that he should aim at that by 〈◊〉 Death , which either Satan or mans corruption 〈◊〉 be more able to cross than he to effect ? Nay , How senseless and unreasonable is it that Gods justice 〈◊〉 hinder this work , and yet sin should , when all 〈◊〉 strength that sin hath is indeed from the Law ( the 〈◊〉 of sin is the Law ) 1 Cor. 15. 56. from that Commission which Divine Justice puts into its 〈◊〉 ? If Christ Merited and Purchased Redemption for All , then he Wills and intends seriously that all should 〈◊〉 saved , then he will afford the means to attain it , for 〈◊〉 end and the means ( the end in intention , and the 〈◊〉 in execution ) go both together , and none in 〈◊〉 sever them , much less will the Lord , who is 〈◊〉 Author of all wisdom , Rom. 10. 17. Faith comes 〈◊〉 Hearing , and Hearing by the Word of God. But Sense and Experience of all men of all ages makes it beyond question , That God gives not the means of Salvation to All , Psal. 147. 19. He hath given his word unto Israel , he hath not dealt so with 〈◊〉 Nation : Paul makes it the priviledge of 〈◊〉 Jew , to them was committed the Oracles of God , Rom. 3. 2. They alone Called , they alone in 〈◊〉 , they alone honored with all the Priviledges of all Gods Ordinances . Yea , the Lord neglected the 〈◊〉 condition of the Gentiles in former ages , he 〈◊〉 not after them , cared not for them , nay , they 〈◊〉 without God , without Christ , without Hope , a far off , not within the ken and call of Salvation . 〈◊〉 such is the condition of many Nations of the 〈◊〉 at this day , who have not so much as any means of 〈◊〉 granted unto them , nor any sound of the Gospel of Christ amongst them : Now , do any in 〈◊〉 prepare Physick for the good of another , and yet 〈◊〉 Patient never have it , never hear of it ? The Answer which is here made by Papists and 〈◊〉 is this , That though God doth not afford equal external means of Calling , yet he calls all , 〈◊〉 therefore they make a double kind of Calling . 1 〈◊〉 diately by the Law. 2 Immediately by the 〈◊〉 Not that the Law can cause Faith in Christ 〈◊〉 but only in way of preparation by these degrees , 〈◊〉 Lord hath left the work of the Law and the 〈◊〉 of his Image in the nature of man , and withal hath 〈◊〉 forded him so much , and so many helps out of 〈◊〉 creatures to manifest his goodness and majesty to 〈◊〉 that if he use this stock well , he out of his bounty 〈◊〉 afford him the Gospel and other saving means to 〈◊〉 him to Faith and so to Happiness , and to this 〈◊〉 that place is usually alleadged , Rom. 1. 19 , 20. 〈◊〉 which may be known of God is manifest in them , 〈◊〉 If they use this light of Nature well , God will 〈◊〉 them the light of Grace ; when they abuse that 〈◊〉 have , its just with God to with-hold what they 〈◊〉 and to take away that he gave . To this I Reply : The Ground of the 〈◊〉 1 False . 2 Vain . False , Because it crosseth that Liberty which 〈◊〉 Lord challengeth and useth in the dispensation of 〈◊〉 means of Salvation , without any respect to the 〈◊〉 use of the gifts of Nature ; The Lord chose a 〈◊〉 to himself of the weakest and the worst , ( Deut. 7. Deut. 9. 5. 6. The Lord set his love upon thee , 〈◊〉 〈◊〉 〈◊〉 , for thou art a stiff necked 〈◊〉 he set up a partition wall between them and 〈◊〉 meerly out of his own good pleasure : whereas 〈◊〉 to this Opinion had the Gentiles used their 〈◊〉 well , they might have pulled down the partition 〈◊〉 . 2 It s contrary to that experience we have of Gods 〈◊〉 in the sending of the means that many times 〈◊〉 who abuse them most they enjoy them , those who 〈◊〉 have used them 〈◊〉 they want them , Matt. 1. 21. 〈◊〉 to thee Corazin , Wo to thee 〈◊〉 , 〈◊〉 the great works been done in Sodom ànd 〈◊〉 which have been done in thee , they would 〈◊〉 repented in sackcloth and ashes . As its a false , so it s a vain Conceit : Because no man 〈◊〉 ever have the means of grace vouchsafed upon 〈◊〉 condition , in that no man ever did , or in truth will 〈◊〉 the Condition : for then are these Gifts used 〈◊〉 when they attain their end , they then attain their 〈◊〉 when they are used in a right order and 〈◊〉 to God and his Glory ( Rom. 1. 21. ) so as to 〈◊〉 God as God , but no natural man did , or ever will 〈◊〉 this . Instruction . From the Doctrine delivered we may 〈◊〉 to Answer some Cases of Conscience which 〈◊〉 our Spiritual Estates , and Comforts . First Case of Conscience . Whether a man can challenge any interest in any Spiritual Good in Christ , or can bring in any proof 〈◊〉 himself of any Spiritual Good received or 〈◊〉 to him from Christ before he beleeve ? By no means : It is a conceit cross to the Covenant of God , the Scriptures of Truth , the grace of God in Christ , and unto the 〈◊〉 of that plentiful and great Redemption which our Savior Christ hath wrought for his . For God never decreed any good , 〈◊〉 ver intended any good but for beleeving Sinners , 〈◊〉 suffered and performed all that he did only for 〈◊〉 sinners as be the seed of the Covenant , and shall be 〈◊〉 gotren of him by spiritual regeneration , 1 Pet. 1. 3 , 4 He hath begotten us again to a lively hope , to an 〈◊〉 heritance immortal that fades not away , and 〈◊〉 serves us through faith unto salvation : The 〈◊〉 must be begotten and born , before he can be Heir 〈◊〉 the 〈◊〉 〈◊〉 : So here . The Doctrine formerly delivered doth 〈◊〉 dash this Imagination and 〈◊〉 : If Christ 〈◊〉 sed all for Beleevers as 〈◊〉 , then they must be such 〈◊〉 fore they can challenge and take this Purchase as 〈◊〉 own , it is the Condition that Christ requires 〈◊〉 which he communicates all that saving and 〈◊〉 good . Take these Arguments for the further 〈◊〉 of this Truth . The First is taken from 1 Joh. 5. 12. He that 〈◊〉 the Son hath life , in him are hid all the treasures 〈◊〉 Wisdom and Knowledg , yea of Grace and 〈◊〉 and therefore it is said , 〈◊〉 Father 〈◊〉 given 〈◊〉 us eternal life , and that life is in his Son , v. 11. 〈◊〉 is the Fountain of all blessings that hath them , the 〈◊〉 that communicates them ; The Spirit 〈◊〉 all of God to the Saints , but the Spirit takes all 〈◊〉 the Son before he so doth , Joh. 16. 14 , 15. He is 〈◊〉 accomplishment of all promises in him , they are 〈◊〉 and Amen : 2 Cor. 1. 20. All Promises , all 〈◊〉 , all Life is in Christ : Therefore He must be had 〈◊〉 they can be enjoyed . But there is no enjoying of 〈◊〉 but by Faith , 1 Joh. 12. To as many as 〈◊〉 〈◊〉 he gave power to be the Sons of God , to as many as 〈◊〉 on his name : We have him not before we 〈◊〉 him , we receive him not before we beleeve in 〈◊〉 upon this condition God gives his Son , John 3. 16. God so loved the World that he gave his only begotten Son , that as many as beleeved in him should not perish but have everlasting life : God gives him to none but such as beleeve , God gives Salvation by him to none but by this means : Joh. 17. 3. This is eternal life to know thee the only true God and Jesus Christ whom thou bast sent : This is the knowledg of Faith , and it is said to be life , because it is the only means to bring and derive life from God in Christ to us : So that They who alone have Christ , they only have life . But Beleevers only have Christ. Therefore they only have title unto life . Those only have title to Life and Salvation who are under the compass of the Covenant of Grace : For there are but Two Covenants under which all men are , 〈◊〉 the Covenant of Works , or the Covenant of Grace : Rom. 6. 14. Sin shall not have dominion over you , because ye are not under the law , but under grace ; Gal. 3. 17. the law which was 430 years after , cannot make the Covenant of God in Christ of none effect . The Covenant of Works was , Do and live : The Covenant of Grace , Beleeve and live . Adam had the stock in his own hand , and might of himself by Grace received , have wrought out his own Salvation : All the fall'n Sons of Adam must receive it from 〈◊〉 , because they have it not of themselves . But ( I assume ) no man can be under the Covenant of Grace that is not under the Condition of Faith , for 〈◊〉 is that only which brings him into it , and estates him 〈◊〉 it ; and therefore Gal. 3. 9 , 20. this is made the proper difference and indeed the full description of 〈◊〉 in these estates , they which be of Faith are 〈◊〉 with faithful Abraham : They which are in 〈◊〉 Covenant of Grace are said to be such as are of 〈◊〉 of the stock and linage and generation of Faith , 〈◊〉 〈◊〉 wrought by the Spirit and Word the Soul 〈◊〉 〈◊〉 unto Christ thereby , and so hath its 〈◊〉 birch and Being by Faith , Faith giving subsistance 〈◊〉 him as he is a Christian : But vers . 10. They that 〈◊〉 of the Works of the law ( that is , those that are 〈◊〉 the power of the breach of it by Adam , they ) are 〈◊〉 the Curse , they act by the power of the breach 〈◊〉 the Covenant of Works , and therefore are under 〈◊〉 just judgments of God denounced against such as 〈◊〉 and die therein . Hence then I Reason , They who are not under the Condition of 〈◊〉 Covenant of Grace , they cannot be assured groundedly of their good estate . But they who are not Beleevers are not under 〈◊〉 Compass and Condition of the 〈◊〉 of Grace . And therefore they cannot be assured of 〈◊〉 good estates . They who are really and in truth in the state 〈◊〉 Condemnation , they cannot have any grounded evidence of their Salvation and Comfort therefrom : because these two are opposite one to another professedly contrary one against the other , and therefore can 〈◊〉 more possibly agree together , then to be darkness 〈◊〉 light , to be in Hell and Heaven together . But he 〈◊〉 is without the grace of Faith , he is Condemned already : he is now under the Sentence and Doom 〈◊〉 utter Condemnation , 〈◊〉 . 3. 18. He is cast in all 〈◊〉 Courts in Heaven and Earth , the Law condemns 〈◊〉 because he doth not Do it , the Gospel condemns 〈◊〉 because he doth not Beleeve it , he cannot satisfie 〈◊〉 〈◊〉 , nor yet comes up to the Condition of the 〈◊〉 : Therefore Faith is said to be counted for 〈◊〉 , Rom. 4. 9. and Rom. 3. 30. It is one God 〈◊〉 justifies the Circumcision by Faith , and the 〈◊〉 through Faith : It is the common way , 〈◊〉 indeed the only way whereby Justification is 〈◊〉 to all the Sons of men who shall ever be made 〈◊〉 thereof : This is the 〈◊〉 - going link of Pauls 〈◊〉 , Rom. 8. 30. Whom he called , them he justisied , 〈◊〉 whom he justified them he glorified : It s as 〈◊〉 to be Justified before we be Called , as it is for 〈◊〉 man to be 〈◊〉 before he be Justified : and this 〈◊〉 Calling out of World Sin and Self unto God in Christ , undoubtedly includes the Work of 〈◊〉 in it , and ever leaves spiritual and saving 〈◊〉 and qualifications upon the Soul. Hence 〈◊〉 He that is really under the state of Condemnation , cannot challenge any interest in eternal life , or have any evidence that his estate is good . But he that Beleeves not is Condemned already ; Called he is not , Justified he cannot be in this Condition . Therefore he can Challenge no Interest in , nor hath any grounded Assurance of Eternal Life . A Second Case of Conscience . Whether the Spirit of God doth not , or may not by a special and immediate revelation , witness some spiritual good ( as pardon of Sin , Adoption , Justisication ) to a man before he doth Beleeve ? It s true , a man himself cannot by discourse make it good to himself , or to another , unless he have Faith : But may not the Spirit of God witness to him without and before Faith ? The Answer is Negative : The Reasons 〈◊〉 Two. That which is a Falshood , and an Error , 〈◊〉 the Covenant of Grace , the Spirit of God never 〈◊〉 nor will , nor can testifie that : For he is the Spirit truth , he cannot be deceived himself , he will not 〈◊〉 ceive us , he is the Spirit of God he cannot lye ( 1 〈◊〉 he cannot tell it , much less give approbation or 〈◊〉 〈◊〉 thereunto . But the former 〈◊〉 made appear undeniable , That it is a Falshood and an 〈◊〉 to say any man living hath right to or can challenge 〈◊〉 spiritual good in Christ before he doth Beleeve : 〈◊〉 is no such thing to be found in the Word of 〈◊〉 Therefore the Spirit will never testifie that . To affirm that the Spirit should say to any 〈◊〉 that he is in a state of Grace , when he is in a state 〈◊〉 Sin , that he is justified when he is Condemned , 〈◊〉 little less than Blasphemy . If the Spirit doth reveal a mans good Estate to 〈◊〉 it is for this purpose that he may know it , and he 〈◊〉 inable him to receive that intimation that he may discern it ; else the one of these Two will follow , 〈◊〉 Spirit should reveal this for no end , if no good 〈◊〉 got by it ; or else not attain his end if the party 〈◊〉 not be able to understand what it doth reveal ; If 〈◊〉 former , he should not be a wise Worker ; If the 〈◊〉 he was not a powerful Worker : But know and understand this Testimony the Soul cannot , by any power either of Nature , or Corruption , 1 Cor. 2. 14 The natural man receives not the things of the spirit of God , neither can he know them because they 〈◊〉 spiritually discerned : Nay , Rom. 8. 7. The 〈◊〉 of the flesh is not subject unto the law , therefore 〈◊〉 unto the Lord , nor his Spirit . If it be beyond Nature or Corruption , then it 〈◊〉 be Grace that must help a man to discern it , and 〈◊〉 〈◊〉 must be a qualification , and the first 〈◊〉 of this k nd of saving knowledge must be an 〈◊〉 unto Faith , if not Faith it self . Fides est ex 〈◊〉 notitia . This is eternal life to know thee the 〈◊〉 true God , Joh. 17. 3. Two Inferences from the former Cases of Conscience , thus Resolved . These Two Cases being thus cleered , ( 1 That an 〈◊〉 hath no right to any spiritual Good in 〈◊〉 : And , 2 That the spirit of God doth never 〈◊〉 known this to such a Soul ) Hence it s cleer : 〈◊〉 manner and order that men have devised to make own the mind of God to a man , and to give comfort the Soul in distress , being cross to these truths now 〈◊〉 , is an Erroneous and False way : As for 〈◊〉 , You being in distress about your Sins , and 〈◊〉 under the Spirit of Bondage , you must first lay 〈◊〉 in the bottom , lay him in the foundation , Christ 〈◊〉 first be yours , and so united to you , and your 〈◊〉 forgiven by him , before you have any Faith or 〈◊〉 qualification wrought in you ; This Opinion 〈◊〉 sayes , That Christ may be united to the Soul , and 〈◊〉 be Justified and Adopted before he have any 〈◊〉 ; it is a dangerous Opinion , a desperate 〈◊〉 ; that I may say no worse of it . Mark what 〈◊〉 , here 's the plot of all prophaness , the ground of loosness and famalism : A man may have Christ 〈◊〉 be Justified and Adopted while he is without 〈◊〉 , and therefore while he is under the power of Sins and the Spirit of God may witness this ; And 〈◊〉 though a man fall into any Sin , or live in any sin 〈◊〉 it be , he may have recourse to this 〈◊〉 , this witness of the Spirit , and that 's enough ; If a man say , Prove it : Are you in a state of Grace ? Is Christ yours ? Prove it then . Prove it ? ( say they ) that I cannot do , but the Spirit witnesses this to me : Ay , but prove this witness of the Spirit , that it is from God according to his Word : They will be forced to confess , I cannot prove it neither to my self , nor to another , only thus , I must beleeve it , and you must beleeve me : I was in trouble and distress about my Sins , and then there was a voyce from Heaven , the spirit did witness to me , That Christ was mine , and my Sins were pardoned , &c. This is a Spirit of Delusion , the Devil is there ; Whatever the Spirit of God sayes , it is that which the Scriptures say : Therefore if you have a testimony which is not to be found in the Scripture , nor can be proved and made good by the Scripture , it is the testimony of the Devil , not 〈◊〉 the Spirit of God : for the Spirit of God , and the Word of God , ever go together ; therefore if you say you Have a witness of the Spirit , and the Word say , No : I 'le say , It is a Delusion . Secondly ; Hence it follows also : There are 〈◊〉 Promises wherein any saving good is Revealed or Evidenced to the Soul , but either they are such 〈◊〉 God promiseth to work the Condition , or suppose the Condition already wrought : either 〈◊〉 mentioning a qualification , or necessarily implying 〈◊〉 including the same , out of other places to be collected where the same is professedly handled . All spiritual good ( Redemption , Justification , Salvation ) purchased by Christ , were intended only for them that do beleeve ; therefore there is no Promise in the Scripture , but doth evidence this . Sometimes you have the Covenant laid down in 〈◊〉 lump ( as it were ) in a brief Expression , as in a 〈◊〉 sum comprehending all the whole frame , and then 〈◊〉 several actions in their distinct order and manner 〈◊〉 Gods working are to be attended and conceived , as though they had been more fully , and in the several branches set forth unto us : Take a tast of some few , Gen. 3. 5. The seed of the Woman shall break the Serpents head : The head of Satan , implys Three things , Policy , Power , and Poyson : To break this head is to crush and confound all these : The Policy and and Power of Satan is overthrown in the work of vocation , when the Soul is turned from darkness to light , from the power of Satan to God : the venom and poyson of Satan is taken away ; partly in the 〈◊〉 and punishment which is done away in Justification , partly in the stain and pollution of sin , which is removed in Sanctification ; All these Christ doth in 〈◊〉 hearts of all his , and some of these all the Saints of God must have evidence of before they can gain evidence that they are within the compass of this Covenant . Thus the Apostle John disputes , 1 Joh. 3. 3. to 5. Every one that hath this hope purifieth himself as Christ 〈◊〉 pure : Why ? For sin is the transgression of the law , and Christ was manifested to take away our sins : therefore ( vers . 6. ) whosoever abideth in him sinneth not : Christ came to take away sin , and therefore he that abideth in Christ cannot abide in sin ; and vers . 8. The Son of God was manifested to destroy the works of the Devil . So again , Jerem. 31. 33. I will be their God , and they shall be my people : Zach. 13. last , I will say it is my people , and they shall say thou art the Lord our God : Here again is the sum of the Covenant comprised , and all the particulars with the manner of the work included and presupposed , as the Apostle once for all expounds these and the like passages , 2 Cor. 6. 16. I will be their God and they shall be my people , wherefore come out from among 〈◊〉 , and be ye separate and touch no unclean thing , and I will receive you , and will be a father to you , and ye 〈◊〉 be my sons and daughters saith the Lord 〈◊〉 . If they touch no unclean thing , but be separate 〈◊〉 Sin , Self , and the Creature , and so come out of 〈◊〉 these in preparation , and come to him in effectual vocation , then he will be a father to them in his Christ , and make them his Children in Adoption , and then he will write his laws in their hearts , and renew them to that Holiness which in Adam they lost , and so enable them to walk in his wayes . And therefore when the Lord promiseth by the 〈◊〉 Isa. 43. 25 I am he that blotteth out thy transgressions for my own names sake , and will not remember 〈◊〉 sins : that is , I do justifie thee freely when I have made thee to beleeve by my free grace ; For it cannot be conceived that the Lord would pass the Sentence of Absolution upon her while she remained in the 〈◊〉 of Unbelief : For then that of the Apostle should fail , It s one God that justifies the Jews by Faith , and the Gentiles through Faith , Rom. 3. 30. Therefore look the 20 and 21 vers . of this Chapt. ( for we must not have one place justle against another ) and there you shall 〈◊〉 it is said , I will do this and that for my People , my Chosen , which are Beleevers , and of them and unto them it is said , vers . 25. I will blot out thy sins for my own sake : The resolving of these Cases , and information of these Doubts , infers undeniably thus much , That there is no Absolute Promise that either gives or maintains assurance of our good estate , but such only wherein God engageth 〈◊〉 to work the Condition , or else doth of necessity imply it wrought . It will be said , That the Covenant of Grace is free , and issues out of the free Mercy of God in Christ , and therefore the Lord hath not in it any respect , to any thing we have or do . It s all confessed , and yet there is no prejudice at 〈◊〉 accrews to the Cause in hand . Free Grace is the Fountain of all : It makes the 〈◊〉 , it works the Condition , it maintains the 〈◊〉 which is wrought : Ephes. 2. 8. By Grace 〈◊〉 ye saved , through Faith. And though God both require and work the 〈◊〉 ( Eph. 2. 8. Faith is the Gift of God ) Yet it not for our Faith , or for the worth of any Grace 〈◊〉 is in us , that we have life and salvation but by 〈◊〉 , and those , as means and wayes by Grace 〈◊〉 and provided to give life . 〈◊〉 is of 〈◊〉 Grace , doth it not therefore require 〈◊〉 in 〈◊〉 Party that is Justified , nor yet suppose him to be 〈◊〉 ? The Apostle openly contradicts such a 〈◊〉 , Rom. 8. 30. Whom he called , them he justified : 〈◊〉 is also of Free Grace , and yet doth it 〈◊〉 suppose Sanctification and Holiness in the Party 〈◊〉 must possess it ? Without Holiness no man shall 〈◊〉 the Lord , Heb. 12. 14. As my Glorification doth 〈◊〉 hinder the freedom of my Justification because it 〈◊〉 before it , so my Justification doth not hinder the 〈◊〉 of my Vocation because Vocation goes 〈◊〉 it , but only shewes the order and manner of Gods 〈◊〉 . Third Case of Conscience . Though a man can have no Right to any Spiritual 〈◊〉 in Christ without Faith , and though the 〈◊〉 never witnesseth this without , or before Faith ; 〈◊〉 , when Faith is there , when some gracious 〈◊〉 is wrought , may not , doth not the Spirit 〈◊〉 a mans good estate without any respect to 〈◊〉 , or any gracious Qualification existent in the 〈◊〉 ? I Answer : So marvelous , secret , and unsearchable are the Dispensations of the Spirit unto the Soul 〈◊〉 as the wind blows where it 〈◊〉 , thou hearest 〈◊〉 sound of it , thou knowest not whence it comes 〈◊〉 whither it goes : So it is here ; The hidden 〈◊〉 ousness of the manner of the Spirits work in the 〈◊〉 of it , is so hard to discern , that to make any approach so as to discover the way of God , and to undermine an Error entrenching thereabout , by 〈◊〉 of Reason , is more than ordinarily 〈◊〉 and therefore for our better proceeding in Answer 〈◊〉 this Question , I shall Endeavor to do these 〈◊〉 Things . 1 State the Question , and open it in the 〈◊〉 thereof . 2 Give in such Arguments as we conceive 〈◊〉 plainest Evidence with them to settle 〈◊〉 Truth . 3 Answer some such Objections as are of greatest weight . For the right 〈◊〉 of the Question , in 〈◊〉 to the Case propounded , I lay down this Conclusion The Spirit of God never gives in immediate 〈◊〉 of any right we have to , or that we are made 〈◊〉 of any benesit from Christ without respect 〈◊〉 some Qualification , gracious Disposition , or Condition in the Soul. There are Three Particulars to be Opened for the right understanding of this Conclusion . First , What is meant by Evidence ? Answer . 〈◊〉 light of 〈◊〉 let in on Gods part , and 〈◊〉 on ours , whereby either we have , or may have , 〈◊〉 true and never failing ground of right discerning , 〈◊〉 what is so manifested and apprehended ; so that Evidence 〈◊〉 , First , That God by his Spirit manifests his 〈◊〉 and our Good , and that we either do , or may 〈◊〉 it for our Comfort ; For it s the aim of the 〈◊〉 to understand this Evidence with Application 〈◊〉 the truth to our own particular estate . For we 〈◊〉 not now what the Word is in it self , or what 〈◊〉 Spirit doth in the ordinary dispensation thereof , 〈◊〉 that is light in it self , and makes all things 〈◊〉 indifferently at all times , Eph. 5. 13. but here we 〈◊〉 this Discovery and Manifestation of the Mind 〈◊〉 God as it comes home to our Particular that 〈◊〉 〈◊〉 and hearts may be settled : As Luke 24. 32. He opened the Scriptures , vers . 45. He opened their 〈◊〉 that they might understand the 〈◊〉 : and so the truth was more cleer and their sight 〈◊〉 cleer , 1 Cor. 2. 12. He hath given us his spirit 〈◊〉 we may know the things that are freely given to 〈◊〉 of God : 1 Joh. 5. 20. He hath given us an 〈◊〉 , that we may know that we know him . Secondly , This right discerning on our part is not 〈◊〉 a certain knowledge , or science of that good 〈◊〉 is thus witnessed to us , but an assurance of Faith , whereby the heart embraceth it as true to it , 〈◊〉 good for it : The one of these is a help to the 〈◊〉 , sanctisied reason , or reason exercised about 〈◊〉 truths , is an instrument appointed by God in the and of his Spirit , to beget this act of Faith ; for 〈◊〉 exercised about the Word and Work of the 〈◊〉 , it brings in the light of the truth as a mighty 〈◊〉 with more strength and plainness to the heart , 〈◊〉 draws out this act of divine Faith , whereby it 〈◊〉 this as a truth of God. For look what the 〈◊〉 of another man may do in the use of the Word 〈◊〉 Ordinance , that my Reason used in such a manner 〈◊〉 to God may do . But another man by the 〈◊〉 of Reason or strength of Argument out of the 〈◊〉 may convince my Conscience , nay settle and 〈◊〉 my heart , in assurance of a truth which formerly I saw not , and therefore it is said , Acts 14. 22. they confirmed the souls of the Disciples , exhorting them , &c. True it is the Grace and Habit of Faith is presumed , and was wrought before by the 〈◊〉 power of the Spirit which raised Christ from the dead ; 〈◊〉 being wrought , the truths of God under the exercise of 〈◊〉 Reason , will not only settle our judgement in knowing , but our assurance of Faith in 〈◊〉 firmly beleeving and embracing ; for first truths 〈◊〉 to the understanding to be judged , before they be 〈◊〉 up and presented to the heart to be beleeved Psal. 9. 10. They that know thy name will trust in 〈◊〉 This is eternal life to know thee , Joh. 17. 3. 〈◊〉 2 Pet. 1. 3. Through the knowledge of our Lord 〈◊〉 Savior : For a blind hood-winkt Faith is the 〈◊〉 of Apostates and Papists , of Deceivers and 〈◊〉 but not the Faith of Gods Elect. Secondly , This Evidence , is laid out according 〈◊〉 its proper object according to which it looks in 〈◊〉 place , and in this Dispute : Namely , 1 Its 〈◊〉 aright to what spiritual benefit we shall have , Or , 〈◊〉 the possession or partaking of what we do enjoy 〈◊〉 Christ , and these are rather some spiritual priviledge or blessings received and manifested by our 〈◊〉 tions , than the Qualifications themselves , as the 〈◊〉 terms of the Question do undeniably determine . Hence its plain ( according to the Opinion of 〈◊〉 that hold the 〈◊〉 of the Question 〈◊〉 ed ) It is not touching the 〈◊〉 of Faith in 〈◊〉 Soul , because this Evidence in the Question , 〈◊〉 Faith wrought ; Again , it s not touching any 〈◊〉 〈◊〉 on or Qualification of Grace to be wrought in 〈◊〉 Soul , For I take 〈◊〉 to be an everlasting truth . The 〈◊〉 never doth give , nor can there be any vidence that God will work the first Condition Grace , or the first Grace in the Soul before it be 〈◊〉 , for as we heard Evidence carries Two things 〈◊〉 it , 1 God reveals his Will to , or work upon the 〈◊〉 . 2 There is both Science issuing from that 〈◊〉 wisdom that hath been set up in the mind , and 〈◊〉 of Faith , which embraceth that truth and 〈◊〉 〈◊〉 firmly , being so cleerly and firmly assented 〈◊〉 : Hence it follows necessarily , and 〈◊〉 , That which presupposeth the first Grace wrought 〈◊〉 the Soul , and is an effect of that , that cannot be 〈◊〉 before the first Grace be wrought ; but Evidence 〈◊〉 presupposeth spiritual science and assurance 〈◊〉 Faith ; therefore it cannot be before the first Grace , 〈◊〉 before Faith be wrought 〈◊〉 the Soul : Hence that 〈◊〉 the Apostle , 1 Cor. 2. last . Who knows the mind 〈◊〉 the Lord , but we have the mind of Christ , because 〈◊〉 have the Spirit of Christ , and that cannot be had without Faith , Gal. 3. 14. That we may receive the Promise of the spirit through Faith. Those Promises then , which imply the working of 〈◊〉 Condition of the Covenant , or the first Grace , do 〈◊〉 Three things : 1 What God alone can do as 〈◊〉 to his peculiar Prerogative . 2 What 〈◊〉 will do for his ; that is , Such as shall come of his Son Christ the second Adam , 3 What the means 〈◊〉 manner is by which he will do it . As , The seed of the Woman shall break the Serpents 〈◊〉 : I will take away the heart of stone , and give 〈◊〉 an heart of flesh , &c. That is , I alone can do 〈◊〉 , and I will do it for those that are the Seed of the Covenant ( for still such Promises have an eye to the Covenant of the Church and the Faithful 〈◊〉 it , as , 〈◊〉 will Circumcise thy heart , and the heart of thy seed , &c. And by the manifestation of the Fulness and Freeness of this Mercy of mine I will work it . There is an irresistable light which the Lord lets into 〈◊〉 mind at the first call , which makes way for Faith and is a direct act of Knowledge which turns the 〈◊〉 of the Soul to look to that fulness of power and 〈◊〉 of mercy , by which the heart is drawn to 〈◊〉 but the reflect act of evidence by which we are assured of what God hath done to us and for us , 〈◊〉 whereby we see that we do see , is after this , and implyes the thing done before we see it . The issue is , The object of this Evidence ( we now speak of ) is not gracious Qualifications wrought 〈◊〉 to be wrought , but our right to or possession of 〈◊〉 Priviledges , as thou art my Son , thy 〈◊〉 〈◊〉 accepted , thy sins are pardoned . But how 〈◊〉 shouldest be brought to these , or have thy heart framed to receive these , that is not attended at all ; the spiritual Priviledges which we have or hope 〈◊〉 , mainly attended in this work of Evidence , are Pardon and Forgiveness in our Justification , our Adoption , and Acceptation to be Sons , and the Reconciliation of our Persons to the Lord , and our happiness 〈◊〉 : These are the spiritual Benefits which are here considered , and about which the 〈◊〉 is meant . The Third term to be opeend in the Question is , Immediate Evidence without respect to Faith or any saving Qualification ] Its called , Immediate , in this Dispute , not because it is without the word or not by means of the Word , for to deny that would be too loathsom 〈◊〉 , but immediat in respect of 〈◊〉 condition going before out of which it might 〈◊〉 For however the Question propounded , grants 〈◊〉 Faith and Grace is there , yet the Evidence must be had without eying or attending any thing of a Qualification ; I 〈◊〉 a double Pretence which 〈◊〉 this kind of Curiosity . First a fear least they should prejudice the freeness Grace , if any Condition or Qualification in any 〈◊〉 should be attended : 1 A Conceit directly and expresly contrary to 〈◊〉 very letter of the Text and intendment of the 〈◊〉 , Rom. 4. 16. Therefore it is of Faith , that it might by Grace : and if the being of Faith in the relying 〈◊〉 Christ in the act of it do not hinder free Grace , 〈◊〉 less will the seeing of it . 2 Besides if a 〈◊〉 attended would 〈◊〉 free Grace , then the Covenant of the Gospel 〈◊〉 not attend , and by name expresly require 〈◊〉 , or else it should not be a Covenant of 〈◊〉 . 3 It s Free Grace , that makes and works the 〈◊〉 , and when it s wrought there is nothing given 〈◊〉 it , or the Party who beleeves , for his Faith , but 〈◊〉 its an Empty hand to take all from Christ for 〈◊〉 both the Party and it self in its imperfections 〈◊〉 pardoned . A Second Pretence is , That I cannot know 〈◊〉 my Faith and Grace be good , before I know 〈◊〉 my estate be good : Where these Two things 〈◊〉 plain ; 1 A man may be in a good estate in Nature before 〈◊〉 . 2 A man may know that he is so , without the 〈◊〉 or seeing of Faith or Grace . The Revelation comes and sayes , Thou art a Son 〈◊〉 God , thy sins are pardoned ; and if you once get 〈◊〉 a Revelation , though your Faith and Grace be 〈◊〉 you may repair hither , this will serve ; before you do know this , you can never know the 〈◊〉 of your Grace and Faith. And in truth , I suspect here is the Mysterie of this Opinion , the very Hinge upon which all the rest turn . And therefore though in words they will say , This Evidence cannot be before Faith ; that is , In time , yet in Nature it may be ; though this Evidence and Faith are coexisting , and coappearing together in time , they exist and appear together , yet this Evidence may be before Faith in Nature ; An Opinion which is desperately dangerous . For , That which contradicts the Gospel is false : 〈◊〉 to say a man may be in a good estate before Faith , contradicts the Gospel . He upon whom the wrath 〈◊〉 God 〈◊〉 , he is not in a good estate : but he that beleeves not , the wrath of God remains upon him , Joh. 3. 36. He that is not within the state of the Covenant of Grace , he cannot know himself in a good estate ; but without Faith no man is in the estate of the Covenant of Grace : For they only who are of Faith , are within that Covenant , Gal. 3. 9. As my Election is , so is the Evidence of my Consolation ; but my Election is without any Eye to Works . If 〈◊〉 be the meaning , As my Election is of 〈◊〉 〈◊〉 , so also is my 〈◊〉 and the Evidence thereof , of free Grace ; it is true . But if this be the meaning , 〈◊〉 as Election depends upon no Means , nor Works , no more doth the Evidence of my Consolation , it s very false : It amounts to this , If the Decree of God be independent , then is the Execution ; then which nothing is more contrary to Scripture and common Experience : 1 Pet. 1. 9. Receiving the End of your Faith , the salvation of your souls : Rom. 〈◊〉 13. Filled with joy and peace in Beleeving . In a word , We are Justified and Saved freely ; and yet both by Faith : and yet we are not Elected by Faith. Gather up the meaning of the Question briefly . 1 〈◊〉 Evidence is meant , The Spirit witnessing , and I 〈◊〉 : This discerning is by Science of Knowledge , and Assurance of Faith , the one helps the other . 2 It is concerning these Spiritual Priviledges , Justification , Adoption , Reconciliation , Glorification . It cannot be touching the working of Faith or any Qualification to be wrought , because it is without respect to any Qualification , and must in their apprehension Evidence none . Nay there can be no Evidence ( that is ) neither science of spiritual Wisdom , or assurance of Faith , that God will work the first Condition of Grace . Because they are Effects of the first Grace and presuppose it . 3 Lastly , This Evidence is immediate not in regard of the Word according to which it is dispensed ; but in regard of any Qualification which is neither expressed on Gods part , nor attended on my part , though it may be there . Now we see the plain meaning of the Question : I affirm it to be an Erroneous and dangerous Assertion : and therefore do Oppose this against it . Viz. The Spirit of God never gives such an immediate Evidence of Spiritual Priviledges without a respect to a Qualification . The Arguments now follow . The First is taken from the nature of this Work : his work of Evidencing is a work of Application , 〈◊〉 to be referred , and according to that to be 〈◊〉 , for the Priviledges themselves Justification , Adoption , &c. carry the marks of Distinction and 〈◊〉 from the World , and do appertain only to such as the Lord hath taken for his own , Deut. 〈◊〉 last , Who is like unto thee O Israel , a people 〈◊〉 by the Lord ? And in this regard they are called 〈◊〉 peculiar , taken in from the Common of the 〈◊〉 Acts 26. 18. He turns them from Satan to God , and then they receive forgiveness of sins and 〈◊〉 among them that are sanctified by Faith in him : When the Soul is called , and turned to God , 〈◊〉 there is an Application of all spiritual good . Hence the Reason follows thus : No work of Application is without respect to a Qualification ; but Evidencing is a work of Application : without an act of Receiving there is no Application , for the applying of any thing to another , ever in common sense , implyes some to whom it must be applyed , and who must receive it ; But 〈◊〉 〈◊〉 to a Qualification there is no act of receiving 〈◊〉 Priviledges , therefore without respect to a 〈◊〉 , there is no application of them : If the very act of Receiving be performed by a Qualification , then without respect to this , there is no Receiving : But the very act of Receiving is done by a Qualification , 1 Cor. 2. 14. The Natural man receives not the things of the spirit of God , therefore there must be more than Nature . Joh. 1. 12. To. 〈◊〉 many as Received him he gave this Power and Priviledge to be the Sons of God , even to as many as beleeve on his name ; Receiving and Beleeving are all one . Thus then , Without a Qualification of Faith , there is no Receiving ; and without Receiving respected , there is no applying of any Priviledges ; 〈◊〉 without applying , no Evidencing ; therefore 〈◊〉 respect to a Qualification there is no Evidence 〈◊〉 by the Spirit , nor enjoyed by the Soul. If the Spirit of God give immediate Evidence of these Priviledges without respect to the Condition 〈◊〉 Qualification , 〈◊〉 it gives in Evidence 〈◊〉 the Word . But the Spirit never Evidenceth without the Word 〈◊〉 . 14. 26. When the Comforter is come he will teach 〈◊〉 all things , and bring to your remembrance 〈◊〉 I have said unto you : but he will teach 〈◊〉 , nor evidence nothing else but what Christ hath 〈◊〉 in his Word . If there be no Word but the Word 〈◊〉 a Conditional Promise by which the having of 〈◊〉 Priviledges of Justification and Adoption is 〈◊〉 : Then the Spirit witnesseth without a 〈◊〉 if it evidence without respect to a 〈◊〉 . But there is no Word , but that of a 〈◊〉 Promise ( viz. wherein the Condition is either 〈◊〉 or understood ) wherein our Justification 〈◊〉 Adoption is Evidenced . Mark 16. 16. the 〈◊〉 〈◊〉 the Gospel is cleer , He that beleeveth shall be 〈◊〉 . As it is Rom. 3. 30. God is one and the same , 〈◊〉 the manner of Justification is one and the same , 〈◊〉 never justifies any but by Faith ; and 〈◊〉 〈◊〉 certain there is no Promise in the Scripture but 〈◊〉 it doth express or imply a Condition . Isa. 43. 〈◊〉 . I will blot out thy sins sor my names sake ; Here 〈◊〉 no Qualifications , you 'l say , whereas if you 〈◊〉 but look into some Verses of the Chapter going 〈◊〉 , as vers . 20. he speaks to his People , His 〈◊〉 , these are said 〈◊〉 . 21. to be such as he had 〈◊〉 for himself : and vers . 22. he calls them Jacob 〈◊〉 Israel ; that is , The Israel of God ( as the Apostle 〈◊〉 them , Gal. 6. 16. ) true beleevers . Hos. 14. 4. I 〈◊〉 love them freely ; therefore here 's no 〈◊〉 because none expressed ? But mark the 1 , 2 , and 〈◊〉 verses , you shall find who those are that the Lord 〈◊〉 freely , such as having fall'n by their iniquitie , Return to the Lord , saying , Take away all iniquity , 〈◊〉 shall not save us , in thee the fatherless sind mercy : that is , Those that have such Qualifications as these , they are the Persons whom the Lord 〈◊〉 freely . It is impossible it should be 〈◊〉 Rom. 4. 23. As Abraham was justified so must we but he was justified by Faith , and therefore there 〈◊〉 no Promise revealing Justification or Adoption , but either it doth expres or imply this condition of 〈◊〉 . When the Spirit doth Evidence my Justification or Salvation out of the Word , it doth it one or these Two wayes ; Either by the Application of some general Promise in which each Particular , and so myself as a particular am included ; Or 〈◊〉 there 〈◊〉 some special Word appointed , appropriated to me alone , and is spoken to none but me ; as Isa. 45. 〈◊〉 . Thus saith the Lord to his anointed to Cyrus , &c. None was here intended but Cyrus . This second , 〈◊〉 a Familistical Dream , and forceth men to Revelations without the Word ; because there is no such expression to be found in the Word , 〈◊〉 therefore sober-minded men who have their senses about them dare not entertain it , perceiving indeed ( as the 〈◊〉 is ) that such a Conceit is little better than a Frenzy : The first way then of Evidencing must needs be taken . Whence I Reason , Whatever is testified to the Soul by way of Application of the General to the Particular , or by way of Collection of the Particular from the General , that is ever done with respect to a Condition . As it thus appears by Induction , the Evidence must needs run in this manner . Either All men are Justified , but thou art a man , therefore thou art justified . Or , All Sinners are justified , but thou art a sinner , therefore thou art justisied . Or , All Self-denying beleeving sinners are justified , but thou art such a one , therefore thou art justified . The Two First here are false ; only this Third 〈◊〉 last is true , and that carries a Qualification 〈◊〉 it . If a man fly to Election , and say , All the Elect are justified , that 's false . Or thus , 〈◊〉 the Elect shall be called and justified , that is no 〈◊〉 of Evidencing neither , for ( as was shewed 〈◊〉 ) there can be no Evidence ( i. e. Science and 〈◊〉 of Faith ) of the working of the first 〈◊〉 before it be wrought : therefore there is no 〈◊〉 way but the applying of a General , including a 〈◊〉 to my self in particular ; as , All that 〈◊〉 ( as Abraham ) are justified ; but I am one 〈◊〉 them . This is good . To make the Spirit testifie a falshood , and my 〈◊〉 to receive it , is unlawful : to charge untruth 〈◊〉 the Spirit is blasphemous ; to bring my self into 〈◊〉 by-path , that is erroneous . But to make the 〈◊〉 testifie that Pardon and Adoption belongs to any 〈◊〉 falls upon any subject , without respect to a 〈◊〉 , is to make the Spirit testifie a falshood : 〈◊〉 it is to make it testifie cross to a rule of Truth which the Spirit of God hath given in the Word . For the Rule of Truth is plain , Rom. 8. 30. Whom 〈◊〉 called , them he justified ; and them , he glorified . Therefore to say the Spirit will witness to one 〈◊〉 〈◊〉 not called , is to make him witness against 〈◊〉 Rule , Joh. 1. 12. To them that receive him , he gave 〈◊〉 to be the Sons of God : It s a staple Rule . Therefore no man is a Son before he receive Christ , therefore to make the Spirit to witness to a man 〈◊〉 〈◊〉 is a Son of God when he hath not received Christ , would make him speak Cross to this Word of Truth . Look how the Covenant of Grace testifies a mans good estate , and the interest he hath to any spiritual good in Christ , so the spirit of Grace doth 〈◊〉 it ; fo the Spirit of Grace , and the Covenant of 〈◊〉 go hand in hand ; and otherwise how could it 〈◊〉 true , That the Gospel should be sufficient to make 〈◊〉 man perfect and compleat in the spiritual 〈◊〉 of his Soul , as well as in those things , which 〈◊〉 mainly and meerly Essential to eternal life , 2 〈◊〉 3. 16. And here is the limits and bounds of that comfort the Spirit is sent to bring , its confined 〈◊〉 this compass , Joh. 14. 26. I will send the 〈◊〉 , and he shall bring all things to your remembrance , whatsoever I have said unto you : when he comes 〈◊〉 a Comforter , when that is the main scope of 〈◊〉 Commission to make known all the grounds of Comfort to the Saints , and to let in the good of them into their Souls when he remembers them of all 〈◊〉 and teacheth all things appertaining thereunto , 〈◊〉 ads no more , but recals what Christ hath said : Besides that testimony which is beyond the Gospel should not be tryed by the Gospel , for that which 〈◊〉 beyond the measure , cannot be measured by it : 〈◊〉 Gospel is the Rule of our Faith and of our Comfort , and if this testimony was beyond the reach of the Gospel , it could never be judged by it : This would not only set open a Gap to all Delusions , but break down the banks , that the sea of all sottish Imaginations may break in upon the mind and apprehensions of a man , and carry them away with mighty violence without controul . But the Covenant of Grace doth 〈◊〉 our interest in these Priviledges , ever with an eye and respect to some spiritual 〈◊〉 . It is the tenure of the Gospel according to the very letter , and naked terms of it , Mark. 16. 16. Go preach the Gospel , 〈◊〉 that beleevs shall be saved , they , and they only , and none but they , therefore it follows he that 〈◊〉 not shall be 〈◊〉 : Jer. 31. 33. This is the 〈◊〉 that I will make with the house of Israel , I will 〈◊〉 my laws in their hearts , and in their inward 〈◊〉 will I put them . Look to the Covenant as made 〈◊〉 Adam , Gen. 3. 15. as renewed with Abraham , He beleeved and it was counted for righteousness , Gen. 15. 6. And so it is in the whole frame of the 〈◊〉 , still the Covenant of Grace gives witness to 〈◊〉 mans good estate with respect to Faith , therefore 〈◊〉 the Spirit of Grace doth testifie also . If God the Father intended these Priviledges 〈◊〉 to such under such a respect or Condition , Christ 〈◊〉 all these benefits for such alone , and the 〈◊〉 applyed them only unto such , then the 〈◊〉 witnesseth the Possession of those spiritual 〈◊〉 unto such only . Because the witnessing of 〈◊〉 Spirit is of equal extent with Gods intent in 〈◊〉 these , with Christs intent and purpose in 〈◊〉 these with its own work in applying 〈◊〉 . Whatever respect makes a thing an adequat 〈◊〉 of a work in such a kind , all works of that 〈◊〉 are ever applyed to that thing under that 〈◊〉 . The King gives a Charter in His Royal Grant 〈◊〉 such who are Free-men of such a Corporation , 〈◊〉 that bought it Purchased only for such , there is 〈◊〉 ground in true right and reason why they should 〈◊〉 bestowed upon any but such ; nor can any apply Priviledge aright unless he do apply it with an eye 〈◊〉 such a Condition that must stear the whol course 〈◊〉 a righteous proceeding in that kind . That which 〈◊〉 the Formalis ratio of the subject in Application 〈◊〉 must needs be attended in every work of 〈◊〉 either of Comfort or Priviledge if 〈◊〉 the Rule aright . But it hath appeared in brief 〈◊〉 , That such who shall be the seed of the 〈◊〉 to them God the Father intended these 〈◊〉 Priviledges , Joh. 3. 16. God so loved the world that he gave his only Son , that whosoever should 〈◊〉 in him should not perish but have eternal life : 〈◊〉 them as such Christ Purchased these . Joh. 17. 〈◊〉 I pray not for the World , but for them that shall 〈◊〉 . And so the Spirit applyes , as when Paul 〈◊〉 appointed to 〈◊〉 the Gentiles , this was his 〈◊〉 , He was to turn men from Satan to God , that 〈◊〉 they might receive remission of sins and 〈◊〉 So the Spirit by the Ministry of the Word makes 〈◊〉 of these Priviledges , and never otherwise and therefore never gives other witness . Upon what ground the Evidence of Science 〈◊〉 Knowledg of my Justification and Adoption 〈◊〉 according to truth , upon that ground ariseth my 〈◊〉 of Faith ; for both these ( I told you in 〈◊〉 Explication ) were included , and must be 〈◊〉 in the work of Evidence ; and it s as 〈◊〉 out of the Principles of right Reason , and Experience , and Scriptures also : that alone which my 〈◊〉 judgeth , my 〈◊〉 embraceth : there is nothing 〈◊〉 come to the Wil , but by the Understanding : what 〈◊〉 Eye sees not , the Heart affects not . No light come into this Room , but by this Window : Look therefore , what the Understanding apprehends , and 〈◊〉 it apprehends it , so is it presented to the Heart , 〈◊〉 so by the Heart is it entertained , Joh. 4. 10. 〈◊〉 thou known thou wouldst have asked him water , 〈◊〉 he would have given thee water of life : So the 〈◊〉 , Joh. 4. 42. Now we beleeve , because 〈◊〉 have heard him , and know that this is the 〈◊〉 of the World : this is cleer . But now , My Knowledge and Science if true 〈◊〉 sound , it ever issues out of the Concurrence and 〈◊〉 together in my Apprehension , of a 〈◊〉 Qualification 〈◊〉 the Priviledges , and 〈◊〉 Priviledges received thereby : For it s a ruled 〈◊〉 〈◊〉 the common Course of Reason , That Knowledge 〈◊〉 Science , ( that is ) sound judgment of a truth , ever issues out of a simple term , or one thing as one , 〈◊〉 it self 〈◊〉 . Instance : I express in word , or attend in my 〈◊〉 , Pardon ; ( that word or term ) Adoption 〈◊〉 〈◊〉 : take them several and asunder : Here 〈◊〉 no Judgment can be 〈◊〉 , nor can any that hear , 〈◊〉 or conclude 〈◊〉 the having or not 〈◊〉 of any of these . So again , Sin , Faith , 〈◊〉 : I cannot judge what these are , or in whom 〈◊〉 are , there is neither Knowledge , nor 〈◊〉 , nor Comfort comes hence . But dispose and 〈◊〉 them together ; As , [ An Unbeleever is Pardoned : ] I judge this 〈◊〉 now , because 〈◊〉 things are joyned together 〈◊〉 natures agree not , and the expression is not as 〈◊〉 things be , 〈◊〉 i s a false Proposition , or 〈◊〉 cross to the Scripture , He that beleeves not 〈◊〉 condemned , Joh. 3. 18. [ A Beleever is 〈◊〉 : ] The 〈◊〉 Answers the nature of the 〈◊〉 , and 〈◊〉 truth a d meaning of the 〈◊〉 , and therefore its true : I so judge it , and so 〈◊〉 it , and so only , if I either know it aright , or 〈◊〉 it aright . And ( mark ) this knowledge issues 〈◊〉 the right apprehension of both parts as they 〈◊〉 together , which 〈◊〉 be but only by a 〈◊〉 Qualification . The Sum then is , If the right and true Knowledge of the Application of any spiritual Priviledges 〈◊〉 from the attendance of the 〈◊〉 subject and quality with which it is disposed , then my Evidence and Assurance must arise so too . But so my Knowledge ariseth , therefore so my Assurance must arise also . The like you may say , ( and it will be seasonable and exceeding useful to consider it ) No 〈◊〉 or witness can be attended without the thing 〈◊〉 , and that according to the mind of the 〈◊〉 or 〈◊〉 ; you must take one with another to make up an Evidence : to look upon those simple expressions ; Pardon , Mercy , Redemption , and run away with them , and the sweetness in them , and 〈◊〉 look at the right disposition of them according to the witness of the Spirit , and mind of the testifier , it s not possible to have either sound Faith or 〈◊〉 in this way , because I cannot have true Knowledge thus , Thou Unbeleever , Uncalled , Art Pardoned . 〈◊〉 false : Before thou knowest the right disposition 〈◊〉 these together , thou canst not pass a right Judgment , or have a right Evidence , Christ came to 〈◊〉 sinners , beleeving , humbled sinners : That is true . To come to an End , Hold these Principles in the Severals , and so you shall be able to see the frame 〈◊〉 the 〈◊〉 how it lies . 1 None but Parties Qualified , viz. 〈◊〉 , are the subjects of these 〈◊〉 , Joh. 3. 16. Joh. 3. last . 2 The Spirit never witnesseth these 〈◊〉 but according to this meaning : He alwayes means those who are 〈◊〉 true subjects of these Priviledges , and 〈◊〉 only ; according to the meaning of the Word . 3 We cannot know the Testimony of the Spirit-unless we know it according to 〈◊〉 meaning . Therefore we must of necessity know the qualification of the Person Receiving as 〈◊〉 as the Priviledge and Blessing Received : I must know my self [ a Beleever ] as well as [ Justified , Adopted ] because this is the meaning of the Word and Spirit . This may suffice for Arguments to confirm the truth propounded : We shall now remove a stumbling stone or two out of the way : and omitting all others , I shall only Answer Two Objections which carry either 〈◊〉 or seeming probability with them . From that of 1 Joh. 5. 7 , 8. There be three that 〈◊〉 record in heaven , the Father , the Word , and 〈◊〉 Spirit , and these three are one : And there are 〈◊〉 that bear witness in Earth , the Spirit , Water , and Blood , and these three agree in one . Here ( say some ) are several sorts of 〈◊〉 , one distinct from another , one before another , and one more excellent than the other , and therefore 〈◊〉 one may be without respect to the other , the witness of the Spirit without attending either Water or Blood , either Sanctification or any saving Work. If there were no Doubt moved , no Question Controverted , by way of any seeming Collection from the place , the very Mysterious depths of the 〈◊〉 herein delivered drives all Interpreters to a stand , and puts the most Judicious beyond their thoughts : so that there is more 〈◊〉 to 〈◊〉 the mind of God in the words , then to make Answer to the Objection hence collected : We will 〈◊〉 Shortly open the meaning of the Words . 2 Then 〈◊〉 what may be truly Collected from them ; and 〈◊〉 it will appear that the Objection fetched from 〈◊〉 will find no footing in this place . The scope of the Apostle in vers . 4 , 5. is , That 〈◊〉 Christ is the Son of God , and that Faith which 〈◊〉 the world , must look to him , and rest 〈◊〉 him . This he 〈◊〉 to me to prove and explicate in both the parts of it in vers . 6. And secondly amplyfieth it in the following 7. and 8. verses . His proof is taken from 〈◊〉 type of his Priestly-Office , the truth whereof he accomplished in the great Work of Redemption . He that comes by water and blood , he is the son of God : But Jesus Christ came by water and blood . His comming implys , 1 His Fathers Sending , 2 〈◊〉 Own Undertaking that great Work of our Recovery not only by Water , as the Levites who were washed , Numb . 8. 6. 7. but by Blood also as the Priests , Levit. 8. 6. 22 , 23 , 24. By [ Water ] I conceive is meant , The Holiness of his Nature , in which he was Conceived , and for which end he was overshad owed by the Spirit . By Blood is meant that Expiation and Satisfaction he made to the Law of God by shedding his Blood : So that He , that had all that , and 〈◊〉 all that , which was shadowed by the Priests , He is that Jesus the son of God for 〈◊〉 . And the Spirit bears witness , because the Spirit is Truth ] This seems to me , to be the fairest sense , and to be preferred before all that I can see brought . By Spirit ] in the First place is meant Gods 〈◊〉 the Holy Ghost . By Spirit ] in the Second place I do think 〈◊〉 is meant : For so you shall find the word used , 2 Cor. 4. 13. Having the same Spirit of Faith. So that the Spirit of God comming from the Father and the Son would testifie by the aspertion of this Water and Blood that my Faith is true , when it assures my heart that this Jesus is the Son of God. 2 He amplifies this proof by bringing in the number of witnesses , and the manner of their witnessing : For their number they are Six ; The Father sending ; The Son coming ; The Spirit certifying , in this 〈◊〉 manner of working they are distinct , and herein appear to be distinct witnesses ; and this their witness is from Heaven , signifying where they are , and from whence they express their witness : The Father speaks from Heaven , This is my beloved Son , in whom I am well pleased , Mat. 3. last : The Son professeth so , often of himself , That he came out of the bosom of the Father , John , 1. 18. John , 3. 13. No man can ascend to Heaven , but the Son of man , who came down from Heaven : John , 6. 38. I came down from Heaven , not to do my own will , but the will of him that sent 〈◊〉 : Lastly , in Mat. 3. last , The Spirit of God descended down upon him in the likeness of a Dove : these speak from Heaven , and their expressions are 〈◊〉 in the word without us whether we beleeve or no. Three again speak and witness from Earth , for Christ dwels in us here on Earth : the Spirit , Water , and Blood : There is no doubt but by Water is meant Sanctification ; by Blood , Justification ; all the Question lies upon the third , What is meant by Spirit ? Under correction , I take it , It 's meant of Faith : for ( besides that 2 Tim. 1. 7. all graces are called the Spirit , we have received the Spirit of Power , of Love , and of a sound mind ) this is expresly so named 2 Cor. 4. 13. we having the same Spirit of Faith : this is most safe , and most sutable to the analogy of Faith , and the intendment of the Text. There are but Three great Works unto which all the rest may be referred , Vocation , Justification , Sanctification : all these in us give in witness and evîdence , That Jesus the Savior of the World , must be the Son of God , sent of him , who sends also his Spirit into our hearts , to work thus in us , and by these works to evidence to us , Himself , and his Office. The Truths then which according to the right meaning of the words , may hence be collected , are these : There be six Witnesses . Three of these witness from Heaven , and their Testimony is left in the word without us . The other three from Earth , from the operation of the work of Grace , and these are within us . Al these agree in this as the thing winessed : 〈◊〉 Jesus the Saviour of his People is the Son of God. The witness of those from Heaven is greater than that which is on Earth . But touching the witnessing of my good 〈◊〉 without respect to a gracius disposition or qualification , there is not a syllable in the Text that sounds that way , or carries any appearance to that purpose . If every Work of Grace , or the truth of a gracious qualification be witnessed by the Spirit , and is lastly resolved therinto , So that I Beleeve the work of Grace in me to be true , because the Spirit witnesseth it , then I must have an absolute ground to Beleeve the Spirit . I wil open this Phrase : [ the witness of the Spirit on an absolute ground ] Either it s meant 〈◊〉 the witness of the Spirit is attended without any respect to a work that is witnessed , then its false and absurd , that I should discern the witness of the Spirit without any respect to the thing witnessed 〈◊〉 made known to me by it : for ( as hath been 〈◊〉 before ) witness and the thing witnessed go both together . Or it s meant thus : That when I have received the witness of the Spirit to my self , then I 〈◊〉 prove it upon an absolute ground . Hath Christ purchased al spiritual good for His , for Beleevers ? Hence then we may see the 〈◊〉 of the faithful , and the priviledg of those that 〈◊〉 , above all people upon earth : To you the Father intended al the treasuries of grace and glory : in your stead Christ suffered , performed all that the Law required and Justice exacted ; for you it is , he hath purchased al that good that you need , doth not that please you ? al you can desire doth not that quiet you ? nay all that you can receive through al eternitie doth not that satisfie ? There is none like unto you , never the like was done for any as for you : It was Moses Collection , and caused his wonderment in the Consideration thereof , Deut. 33. 29. When he had recounted , the wonderful Preservations the Lord had wrought , Priviledges he honoured them with and bestowed upon them , he breaks forth into these expressions : Blessed art thou O Israel , who is like unto the O People ! Saved by the Lord. That was in the Type & Resemblance only , but here is the Truth and Substance of Shadowes those Shadowes , Accomplished in the Purchase of Christ , or his faithful ones who are : Saved , not from the Oppression of a Pharaoh , but from the Power of Darkness , and Dominion of the Divel , not delivered from the house of Bondage but from the bottome of Hell : Blessed are ye , O ye beleeving Souls , your Excellencie is incomparble , your Privilidges are inconceivable . Who is like unto you O People ! thus blessed and saved by the Lord. The Wicked are not , the World is not , it is not so with them they have the Gleanings , you have the Harvest , they may have Rivers of Oyl , but you the Rivers of Pleasures at the right hand of the Lord : Nay , now while you are in this World , Al is yours , All that the Obedience of Christ could procure , Al that the Blood ( the precious Blood ) of Christ could Purchase , precious Grace and Peace , precious Comfort and Assurance , precious Holiness and Glory , Excellent things are not only spoken of you , but done for you , you blessed Beleeving Soules . Hence it is when Moses would plead the Priviledges of the Saints , he stands upon terms of comparison 〈◊〉 challengeth al the World to shew the like Eminency of Gods love upon Earth , again Deut. 4 , 33 34 35 36 37. Did ever People partake of such Good as 〈◊〉 Purchased for you ? hath God essayed to go and take 〈◊〉 himself a Nation from among the Nations shal I say by Tempations , Signs , and Wonders to bring 〈◊〉 out of Egipt ? No no : it was not from the house of Bondage , from the tyranny of Pharaoh nor from Death and Miseries outward , but from the bottom of Hel the tyranny of Sin , the power of the Devil from everlasting Death and Condemnation ; 〈◊〉 this ( not by making Water become Blood , but ) by making Happiness to become Misery , God to become Man , and Life it self ( Christ Jesus the 〈◊〉 of Life ) to die , that he might restore thee to Life and Glory : Go therefore ye blessed Beleeving Servants of the Lord go on comfortably , and the blessing of Heaven go with you , know your Priviledges and be for ever quieted and contented 〈◊〉 . Fret not you at the prosperity of the Wicked be 〈◊〉 troubled at their Pomp , since your portion is far 〈◊〉 , and of incomparable Excellencie : When the Father had entertained his prodigal Son after 〈◊〉 return with a Gold Ring , change of 〈◊〉 and 〈◊〉 fatted Calfe , the elder Son began to mutter 〈◊〉 〈◊〉 shew his 〈◊〉 , the answer was reasonable 〈◊〉 exceeding satisfactory , Son , thou art ever with 〈◊〉 and all that I have is thine , Luke 15. 31. So here Suffer the Dogs to gnaw the bones , and 〈◊〉 to have their scraps , let 〈◊〉 have the Gold Ring to adorne them and the fatted Calfe to feed and 〈◊〉 upon , but know , ( al you Beleevers ) al that is 〈◊〉 Earth , al that is in Heaven ; al that the Father 〈◊〉 , that 〈◊〉 hath ; al the Mercy of a Father , the edemption of a Jesus , the Consolations of the 〈◊〉 , al these are yours , you cannot have more , you 〈◊〉 be better : me thinks you should not be , I 〈◊〉 almost said you cannot , but be for ever 〈◊〉 and Contented . And now , al you that sit by , and here of al this : 〈◊〉 thinks your hearts should sink within you , 〈◊〉 that never knew what it was to be Humbled , 〈◊〉 to be Called , and to Beleeve in Christ : 〈◊〉 , al is gone before you ; Beleevers have al ; 〈◊〉 therefore , and arise to follow hard after 〈◊〉 Lord that you also may be Humbled , that you 〈◊〉 may be Called . and Comforted and for ever 〈◊〉 by Jesus Christ. This wil be the plague of 〈◊〉 damned in Hell. They shal see Abraham , and 〈◊〉 and Jacob , and all the Saints of God in Heaven , 〈◊〉 themselves cast out , You shal see al those poor 〈◊〉 whom you have known in the Townes and 〈◊〉 where you have lived , you wil see them go to Heaven , and your selves cast out ; O therefore 〈◊〉 you would give God no rest nor your owne 〈◊〉 no quiet , til you have got a beleeving heart ; Why have Beleevers al this ? have they Christ and 〈◊〉 and Pardon and Peace and Glory and 〈◊〉 and all ? say , Lord why not I a Beleever too ? 〈◊〉 I see no reason but you may , God affords you 〈◊〉 , and you may be wrought upon by the Means 〈◊〉 ought I know , therefore seek earnestly to the 〈◊〉 that you also may be brought in amongst the 〈◊〉 of Beleevers , for whom al this good is Purchased by Jesus Christ. The Doctrine delivered dasheth that dream , and 〈◊〉 that false opinion , wherewith many carnal hearted men are easily and willingly taken 〈◊〉 , who fondly perswade themselves , that Christ died for al : and Purchased both Grace and Glory mankind indifferently , for Cain as wel as Abell , Esau as wel as Jacob , for Judas as wel as Peter , that al that spiritual good that any of the Saints ver share in , it was al intended to them , al 〈◊〉 sed for them al provided for their good ; but the out of the perversness of their own wills , 〈◊〉 that Physick that would have cured them , 〈◊〉 upon the blood of the Covenant that was shed 〈◊〉 their Redemption ; A conceit cross to the 〈◊〉 formerly delivered and thereby confuted and 〈◊〉 demned : but an opinion it is which 〈◊〉 derogates from the Justice of God , the 〈◊〉 of the Lord Jesus : the glory of his Free 〈◊〉 which is Childrens bread , and appoynted ouly 〈◊〉 peculiar kindness for his own People ; & yet by 〈◊〉 erroneous imagination is prostituted under the 〈◊〉 of a company of prophane beasts . This universalitie of Redemption , makes way 〈◊〉 universalitie of Corruption : and these sensual 〈◊〉 deceiving men make the gate of Mercy and 〈◊〉 so wide , that so they find room not only 〈◊〉 themselves , but to carry their sins to Heaven 〈◊〉 them also . But such shal one day find by 〈◊〉 experience they befooled themselves , and fel 〈◊〉 of their hopes and expectations , when they 〈◊〉 know to their terrour , that the Lord Jesus was 〈◊〉 so lavish of his blood as to spil it in vain , 〈◊〉 he should miss of his end or they of their good 〈◊〉 whom it was shed : though they ery never so 〈◊〉 knock never so hard , Lord Lord open 〈◊〉 〈◊〉 they 〈◊〉 have no other answer but that , 〈◊〉 from 〈◊〉 know you not 〈◊〉 workers of iniquitie . Math. 7. 23. I never prayed for you , I never dyed for you . 〈◊〉 is that which will sink the hearts and dash the 〈◊〉 of al unbeleeving self deceiving Creatures : Is there 〈◊〉 rich Grace , plentiful Redemption , abundant 〈◊〉 , Merits unvaluable in the Lord Jesus ? True , 〈◊〉 that 's thy misery , thou shalt see it , but never be 〈◊〉 partaker thereof . Thou shalt not tast of those 〈◊〉 dainties the Lord hath provided for his 〈◊〉 as long as thou remainest in that unbeleeving 〈◊〉 ; thy doom is set , thy sentence is past . 〈◊〉 3. 18. He that beleeves not is condemned already , is cast in al the Coutrs of Heaven and Earth , the 〈◊〉 cannot the Gospel wil not save thee ; a body 〈◊〉 appeal from Justice to Mercy , but if Mercy 〈◊〉 him , who shal comfort , who can releeve 〈◊〉 ? what ever he doth where ever he is the wrath God abides upon him , thou art not within the 〈◊〉 of Mercy nor the compass of that Redemption 〈◊〉 Lord hath wrought . Nay that thou mayest see 〈◊〉 thou art , and what to hold to ; the Lord 〈◊〉 hath sealed up thy destruction by a sollem oath 〈◊〉 can never be repealed ; He hath sworne he that 〈◊〉 beleeves shal never enter into his rest . Heb. 3. 〈◊〉 . That which God saies barely he many times 〈◊〉 , so the first Covenant Do and live , a man may 〈◊〉 do himself and yet live , but he that wil not 〈◊〉 , God swears ( and his oath is unchangable ) 〈◊〉 he shal never enter into life . That a man may 〈◊〉 with reverence God himself cannot save a man 〈◊〉 never shal Beleeve , because he cannot deny 〈◊〉 and his oath . Rest thou mayest in thy vain 〈◊〉 in thy carnal confidence , sit down secure in 〈◊〉 self-pleasing humor , but thou shalt never enter to Gods rest of Pardon Peace Comfort and 〈◊〉 : but shalt be in a restless fear and dread , 〈◊〉 and discouragement which wil pursue the 〈◊〉 endless disquiet , and the powers of Heaven 〈◊〉 a fford thee releif in this condition if thou 〈◊〉 herein . There is no peace ( saith God ) to the 〈◊〉 . Isay. 57. last , But if this be so : and you pale in the precious 〈◊〉 demption of Christ , into such a narrow 〈◊〉 you wil straiten it , and the comforts of sinners 〈◊〉 much : and extend as much mercy to Devils 〈◊〉 Unbeleevers : for by this means you make the 〈◊〉 probates in as desperate a condition as the 〈◊〉 themselves , being wholly voyd of al help and 〈◊〉 of Salvation , either in themselves or any 〈◊〉 they cannot save themselves and the Lord wil 〈◊〉 save them . A Blasphemous Cavil . I Answer : The consequent part of the reason unsound and blasphemously false as shal appear 〈◊〉 sundry Considerations . The merits of our Saviour , and the compleat 〈◊〉 ture of his sufferings , is made up , or issues out two principles , without either of which there new had been any satisfaction to divine Justice . 〈◊〉 Divinity cannot suffer , the Humanitie canot 〈◊〉 without blood there is no Redemption : Justice 〈◊〉 quireth death , and unless it be the death of 〈◊〉 that is God there is neither value nor vertue 〈◊〉 to the infinite wrong done , and therefore 〈◊〉 satisfaction . In that nature therefore the Lord 〈◊〉 offended in that he must he satisfied ; for the 〈◊〉 of Angels may be annihilated but die or be 〈◊〉 ved they cannot , therefore the nature of man 〈◊〉 assumed , therefore Redemption and Purchase 〈◊〉 longs to that nature , because sufficient 〈◊〉 was only tendred for that . Hence al that Beleeve of this nature may be 〈◊〉 ved ; there is not an impssibilitie in the nature 〈◊〉 the thing . To many Persons of this nature God afford means , so that if they wil but submit to the 〈◊〉 and be content to receive Grace they shal not 〈◊〉 and that Adam could do and we in him . The Gospel doth not require a Man should 〈◊〉 of his own power , but that he should be 〈◊〉 and content to be made able to Beleeve and 〈◊〉 of that Grace he is called unto . But the fallen Angels differ in al these regards . For theirs being the sin against the Holy Ghost 〈◊〉 Lord provided no remedy for them . For Christ no case took upon him the nature of Angells . Heb , 2 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no wise , it was in no case comely or 〈◊〉 enient . Their nature not assumed , for them no 〈◊〉 was made , as the Apostle disputes purposely , 〈◊〉 . 2. 11 12. &c. And therefore no possibility they 〈◊〉 receive any good by Christ if possibly they 〈◊〉 Beleeve . Therfore the Lord neither provides nor offers any 〈◊〉 to convert them ; so that there is a broad and 〈◊〉 difference in al these . That which is only true in the objection is this , at the wicked being dead in sins and trespasses , it no more possible for them to help themselves by 〈◊〉 own power on t of this condition , than it's 〈◊〉 for a Devil , For with Man there is no 〈◊〉 , no more than there is with Devils : and 〈◊〉 negation admits no degrees in regard of the 〈◊〉 of their nature . But the riches of Gods 〈◊〉 on His part in taking our nature entering into 〈◊〉 with His in it , providing means , and 〈◊〉 with Men for their good by the Covenant , and 〈◊〉 no more but the bare receiving of that 〈◊〉 , al these shew great ods . But Christs merit is infinite , and of infinite 〈◊〉 , therefore is able to save al Angels and al Men , it not ? The consequence of the reason is false , which wil appear by the right understanding how Christs 〈◊〉 rits are infinite , and how the sufficiencie of 〈◊〉 can reach all . Christs merits are said to be infinite , then , 〈◊〉 ther properly in regard of the Person of the 〈◊〉 head whence that virtue comes ; or in regard of 〈◊〉 Persons to whom it is applyed as that it should 〈◊〉 infinite Creatures : and this is very improper and 〈◊〉 . The merit of him who is an infinit God , and of 〈◊〉 finit vertue , is not sufficient for infinite 〈◊〉 for then had he taken any nature he had been a 〈◊〉 ficient Saviour which the Apostle contradicts . 〈◊〉 2. 11 , 12. Then had he suffered any outward evil as 〈◊〉 cution , the spilling of some drops of his blood 〈◊〉 would have sufficed , for that had been the 〈◊〉 of a partie who is infinit , and yet justice 〈◊〉 that which requires not only payment from an 〈◊〉 nit Person , but in the same kind and nature also , 〈◊〉 that upon such conditions as the Covenant 〈◊〉 red , before agreed and now exacted . Merits from such an infinit Person performed 〈◊〉 such a kind and nature have an infinit vertue to 〈◊〉 swer an infinit justice , for al such for whom such Person shal undertake . And according to this 〈◊〉 pass it must be conceived that Christs death is 〈◊〉 cient for all ; else the phrase wil not bear a rigid 〈◊〉 . That which I would leave to your thoughts 〈◊〉 be expressed in two things thus , 1. Christs death is sufficient to save al 〈◊〉 they shall Beleeve . 2. It 's not sufficient to save one Man 〈◊〉 〈◊〉 Beleeve . It s sufficient to save al if they Beleeve ; and 〈◊〉 〈◊〉 to be the meaning of that phrase which is 〈◊〉 amongst judicious writers , That if God had 〈◊〉 , and Christ intended to save many 〈◊〉 more , he needed not nor intruth should have 〈◊〉 any other or any more punishment : so 〈◊〉 he must have suffered for the substance of the 〈◊〉 and second death to save one sinner ; and no 〈◊〉 he needed to have suffered if he should save al 〈◊〉 World , or another World of Men. The ground 〈◊〉 is this , Because our Saviour being the head the second Covenant as Adam of the first , a 〈◊〉 Person in the room of al such whose persons he 〈◊〉 ; His merits , the very same individual 〈◊〉 , death and obedience are apylyed and do 〈◊〉 appertain unto al , as Paul had al , so Adam , 〈◊〉 , Noah , had al , and the same death and 〈◊〉 belongs to any other Beleever as wel as to 〈◊〉 . For as Adams actual sin was equally imputed 〈◊〉 al , his original equally convayed : So Christs 〈◊〉 and righteousness to al His. Adam must 〈◊〉 sin before he can condemne one , and if 〈◊〉 it condemnes many thousands as wel as one . Christ dies to save one , and no more to save 〈◊〉 thousands . For the sufficiencie of our 〈◊〉 〈◊〉 must be 〈◊〉 as we do the sufficiencie of 〈◊〉 cause , which is ever considered according to 〈◊〉 end at which it looks , and for which it 〈◊〉 , 〈◊〉 that it doth not exceed : it is not to be attended 〈◊〉 to the thing in which it doth appear : 〈◊〉 end of our Saviours sufferings and merits was save his seed , and such for which he had 〈◊〉 and should beleeve whether never so many never so few , but for al that come within that 〈◊〉 . As a ful tide or stream is sufficient 〈◊〉 〈◊〉 al Vessels that come upon it & yet not 〈◊〉 to carry one Vessel that is not 〈◊〉 : So here : The Ocean of Gods love and Sea of Redemption 〈◊〉 Christ is sufficient to carry and convay al that 〈◊〉 unto eternal Salvation , but not sufficient 〈◊〉 save one that doth not Beleeve . And therefore 〈◊〉 any Orthodox Divine the meaning of this 〈◊〉 Sufficient for all Is the sufficiencie of Christs 〈◊〉 in the room of al ? Is the sufficiencie of 〈◊〉 death intended and performed for the spiritual 〈◊〉 of al ? they wil al renounce both the sences : 〈◊〉 what reason they wil put upon these words 〈◊〉 than that I have now expressed , I cannot tel : 〈◊〉 only looking at the internal virtue of Christs 〈◊〉 with this condition , there is value enough in it 〈◊〉 save al that come within this condition of 〈◊〉 ving : As the sin of the first Adam was sufficient 〈◊〉 infect Milions of Worlds , if they should 〈◊〉 of him by natural generation , and yet not 〈◊〉 to infect one if he did not so proceed . But why then are Reprobates commanded 〈◊〉 〈◊〉 leeve , and punished for not Beleeving ? 〈◊〉 which any is bound to Beleeve that is a truth , 〈◊〉 each Reprobate that hears the Gospel 〈◊〉 〈◊〉 to Beleeve that Christ dyed for him : 〈◊〉 〈◊〉 that is a truth . This is an old deceit , which hath much 〈◊〉 the World and wherein the enemies of Gods 〈◊〉 have seemed to triumph : and yet in truth it 〈◊〉 fallacie , a false form of reasoning . But to let 〈◊〉 pass , we shal examin whether the 〈◊〉 of it 〈◊〉 true . The first part [ That which any is bound to 〈◊〉 is true ] may admit many sences . A man is bound to Beleeve upon a 〈◊〉 ground : Either 1. Of Charitie , Or 2. Of 〈◊〉 taintie , I am bound sometimes to Beleeve that 〈◊〉 Charity which in it self is not , and in the issue 〈◊〉 〈◊〉 true : But upon Certainty things revealed and 〈◊〉 : here I am bound to Beleeve nothing but 〈◊〉 is a truth . Again , another sence is this : The object upon 〈◊〉 my faith is placed is a truth or true 〈◊〉 . But to the second part : That Christ dyed for me : 〈◊〉 , the Pronoune is in place of a Noune , for me 〈◊〉 Reprobate . And then it is a falshood , It s not 〈◊〉 in any Gospel that I know , nor required in 〈◊〉 Scripture of God , that I should beleeve this for 〈◊〉 truth , that Christ dyed for Reprobates . If it be replyed , that therefore a Reprobate is 〈◊〉 bound to Beleeve . I Answer , the consequence hath no colour of 〈◊〉 : I am not bound to beleeve this falshood 〈◊〉 I am not bound to Beleeve . The command to 〈◊〉 carries two things with it , First that I must 〈◊〉 al means appointed by God to get faith , 〈◊〉 when I have got it I must put forth the act 〈◊〉 in resting upon and receiving from the Lord what 〈◊〉 need . The sum is : Because a Reprobate is bound 〈◊〉 use al means appointed by God to get Faith , and 〈◊〉 he hath got it , he is bound also to exercise 〈◊〉 faith by resting upon Christ , therfore he is 〈◊〉 also to Beleeve this proposition that Christ 〈◊〉 for Reprobates : this consequence is cross to 〈◊〉 and in truth to common sence . What ever therefore can be said to the contrary , 〈◊〉 it is that unbeleif makes a man uncapable of 〈◊〉 of the spiritual good which Christ hath 〈◊〉 and is willing to communicate unto His. So the 〈◊〉 determins this cause Jer. 17. 5 , 6. Cursed 〈◊〉 the Man that trusteth in the arm of flesh , and 〈◊〉 heart 〈◊〉 from the living God : he shall be 〈◊〉 the heath in the Wilderness he shal never see when good comes . Art thou such a one ? set thy heart at 〈◊〉 then ; There is mercie enough , saving good 〈◊〉 in Christ , and its comming to this and that 〈◊〉 thy Neighbour , thy Child , thy Servant who 〈◊〉 , they shal have it , they shal partake in it , 〈◊〉 thou shalt never see it , never share in it , Rom. 〈◊〉 32. It s that which the Apostle describes the condition of such Men by , They are shut up under 〈◊〉 , so that there 's no way for any means to 〈◊〉 upon them , to come at them , or to do good 〈◊〉 them : al the passages are not only stopped but 〈◊〉 tercepted by the power of Satan and infidelity 〈◊〉 the Soul : the soul being shut up under that , 〈◊〉 shuts out the power of the Word , it works not , 〈◊〉 motions of the spirit they perswade not , al 〈◊〉 al judgments , al ordinances , al means , they 〈◊〉 not come at the Soul , and therfore it s not 〈◊〉 that any spiritual good either Pardon or Peace 〈◊〉 or Comfort should ever come in . Exhortation . 1 To provoke our hearts to 〈◊〉 Faith : 2 How to carry our selves when we 〈◊〉 it . First this should whet our desires and provoke 〈◊〉 endeavours . since there is al good Purchased 〈◊〉 Christ , and al for those that 〈◊〉 Beleeve ; 〈◊〉 would not now be a Beleever ? above al our 〈◊〉 get Faith since we are sure to gain so much by 〈◊〉 be the time , trouble , or prayers , pains what 〈◊〉 wil be , its worth our labour though it cost 〈◊〉 so much in the getting , it wil quit cost when 〈◊〉 we have it , first or last you wil find it . It was said when the Jews prospered and 〈◊〉 led in the time of Mordecai , they had joy and 〈◊〉 ness and a good day and many became Jewes ; 〈◊〉 would undergo the same condition that 〈◊〉 might have the same comforts . And it s an 〈◊〉 〈◊〉 which nature hath left upon the minds and hearts 〈◊〉 all Men , the places which have Priviledges Profits 〈◊〉 Endowments annexed to them carry the 〈◊〉 of 〈◊〉 Men after them , good is the Loadstone of a Mans 〈◊〉 and labour , and where most of that appears , our 〈◊〉 go thither with most earnestness and 〈◊〉 . So you know , how the Chief Captain spake 〈◊〉 Paul concerning the Roman Liberties , with a 〈◊〉 sum obtained 〈◊〉 this freedome , that deliverance 〈◊〉 this fredome , they were little , not the dust of the 〈◊〉 if they be compared with freedome from Hell 〈◊〉 Death , Sin and Guilt ; and with those 〈◊〉 unconceivable benefits of Grace and Glory ; hast 〈◊〉 but Faith , thou hast interest in all these ; 〈◊〉 give no sleep to thy eyes nor flumber to thy 〈◊〉 , give God no rest , nor thy own Soul no quiet , get 〈◊〉 though it be with a great sum , great diligence , 〈◊〉 endeavours , vehement desires , leave not before 〈◊〉 hast it , and then be sure to keep it thine 〈◊〉 welfare lies upon it . Each Man hath his aime , and there he is eager , but 〈◊〉 others look at what they like , labour thou for this ; 〈◊〉 the coverous Man have the World , the loose Man 〈◊〉 Pleasures , and the ambitious Man his Honours , 〈◊〉 do thou say , Lord give me Faith. If thy 〈◊〉 heart conceive it wil cost the setting on , the loss of 〈◊〉 eye or a hand , some darling content that must be 〈◊〉 and cast away before thou canst come to it ; 〈◊〉 thy self , and help thy soul over all these 〈◊〉 difficulties , with the dayly eying of that 〈◊〉 〈◊〉 that is to be had in Christ , whom thou shalt have 〈◊〉 Faith. As Hamor and Shechom his son 〈◊〉 and prevailed with the Shechemites to cut off the 〈◊〉 of their flesh , ( though it carryed an 〈◊〉 of harshness and difficulty , ) upon this plea , 〈◊〉 nor their Cattle their Substance and every Beast of theirs be ours ; only let us consent to them in this , and they hearkened to him , though it was hard . Gen. 34 , 23. So deal thou with thy own soul , shall not the blood and Merits of Jesus , shall not that Pardon and acceptance he hath procured , that great Redemption he hath wrought , the Glory he hath 〈◊〉 be ours ? shall not every grace of Christ be ours to sanctifie and adorne us ? every Comfort and those Joyes unspeakable and glorious be ours torefresh our hearts ? only consent O my soul to Beleeve : 〈◊〉 be thou wilt say , this work is 〈◊〉 , passing thy power , and beyond thy strength , true , be it never 〈◊〉 hard to thee and not possible , yet it is not hard to him who hath hardness at command , he hath done it for others , who can tel but he may do it for thee ? only let others experience provoke thee and their success encourage thee to seek for it . As 〈◊〉 did for the blessing when he knew it was in his Fathers hand to give , and that Jacob had received it , see how he presseth on with earnestness and tears , that he might not go away empty , O my Father saies he blesse me also . So lay thou , Lord I know thou hast done it for others , I know thou canst do it for me , such proud ones have been humbled , such unbeleeving ones have been converted , setled , comforted and for ever saved ; O bless me also , convert me also , call me effectually , and cause me also to Beleeve . That which was the command of Christ to that man in Mark. 5. 36. Is the exhortation to thee , only beleeve , let this be the pearle in thy eye and pursuit ; thou seest how comfortable it would be to have those scores of thine quit , thy sins pardoned , & thy heart setled in peace , only Beleeve and it 's done , thou surveyest the great Redemption that Christ hath Purchased , the Kingdome immortall undefiled and that fadeth 〈◊〉 away , 〈◊〉 the Lord hath prepared for His : only Beleeve and it 's thine ; thou findest the power the plague of those noysom distempers and hellish temprations which unfit thee for any work , make thee wearish in it , nay weary of thy life , only Beleeve in Christ , and they are conquered and for ever subdued . 〈◊〉 thus : Were there an engine of that use and strength that were it but skilfully handled it would performe al things which otherwise were impossible to be accomplished : there need no reasons to press , no arguments to perswade men to get it : I can do nothing without it , I can do every thing if I have it ; So it is with Faith , Mark 9. 23. All things are possible 〈◊〉 〈◊〉 that beleeves , thou thinkest that the wrath of God is so fierce , his justice so strict , they can 〈◊〉 〈◊〉 suffered it is not possible they should be undergone , corruption is so strong , discouragements so great , It 's 〈◊〉 possible to overcome ; but Faith saith , nay , to that ; All things are possible to him that can beleeve , because he hath Christ to whom all things are possible 〈◊〉 therefore as blind Bartimaeus said touching his sight ( Mark 10. 48 , 51. ) say thou touching thy Faith , 〈◊〉 the Lord should put that question to thee , What 〈◊〉 thou have ? say , O Lord that I may beleeve , that I may receive the grace of Faith , whereby I may 〈◊〉 able to receive Christ and all Spirituall good in 〈◊〉 . The second part of the Exhortation ; Is to provoke 〈◊〉 how we should carry our selves towards Christ when we have Faith , Christ hath Purchased all for His , how should they be to him ? what should they 〈◊〉 for him then ? why truly they should lay out 〈◊〉 and all they have received for him , who hath 〈◊〉 so much for them ; and our Saviour seems to 〈◊〉 a prerogative royall and that in a kind of peculiar 〈◊〉 in our services as touching the order in which 〈◊〉 should be tendered , 1 Cor. 2. 18. All are yours , 〈◊〉 you are 〈◊〉 and Christ is Gods : all 〈◊〉 〈◊〉 through Christ to us , all from us by Christ 〈◊〉 〈◊〉 returned again to God. And the duty is double . 1. Have all at his command ; 2. Lay out all to his prayse . 1. First have al at his command , all the graces , all the abilities we have received , all the blessings of this 〈◊〉 we do possess , they should all be laid up , and reserved for the Lords use that they may 〈◊〉 hand in 〈◊〉 to 〈◊〉 his good pleasure when ever he 〈◊〉 call for them . As the spowse Cant. 7. last . At our gates are all manner of pleasant fruits new and 〈◊〉 which I have laid up for thee O my beloved . 〈◊〉 the Lords propriety upon them , and 〈◊〉 his Image and superscription upon them , as they in 〈◊〉 〈◊〉 , 44. 5. One shall say I am the Lords &c. So 〈◊〉 〈◊〉 the Lords and these graces , these abilities , 〈◊〉 liberties , these conveniences they are all the Lords . So Christ he assumed our nature , took upon him the 〈◊〉 of a servant he did all and suffered all , and 〈◊〉 gives the reason and shews the aime at which he looked in all that he did : John , 17. 19. For their 〈◊〉 I sanctifie my self : So do thou say , I have all , I do all I get these I keep these good things 〈◊〉 Christs sake that I may more and 〈◊〉 〈◊〉 to him without destraction . 2. As we should lay up all for him , so we should lay out all for his praise , when ever 〈◊〉 occasion 〈◊〉 〈◊〉 , any 〈◊〉 〈◊〉 it , that we may 〈◊〉 2 Cor. 5. 15. So the 〈◊〉 we live no more 〈◊〉 selves , labour 〈◊〉 for 〈◊〉 〈◊〉 but live only to 〈◊〉 who hath 〈◊〉 all Spirituall good for Us. BOOK II. Matt. 1. 21. He shall save His People from their Sins . APPlication was the Second Part of Mans Recovery , whereby all that Good which Christ hath purchased for His , is made Theirs . The Sum of this Description we resolved into Two Divine Truths , which take up the Nature of it . 1 First , Christ hath purchased all Spiritual Good for His. That we have finished . 2 The Second now follows , for which we have 〈◊〉 these words ; in which we shall attend only so 〈◊〉 as serves our purpose in hand . Christ puts all His into the Possession of all that Good He hath Purchased for Them : So much the 〈◊〉 letter of the Text sounds . Salvation we know 〈◊〉 the substance and marrow of all that Good which we have or hope for , here , or in another world ; it 〈◊〉 the removal and absence of all evil , that might 〈◊〉 the presence and confluence of all such 〈◊〉 , which either we want or desire , or can receive to make us happy ; they are all comprised in this word Salvation : And this our Savior 〈◊〉 purchased , not to lay it up , and to keep it by him ; but to lay it out in the behalf of his , not alone to provide it , but to bestow it actually upon them . It is his Name ; it was his Office , and he doth the work , he doth 〈◊〉 , actually save his People from their sins . 1 Cor. 1. 30. 〈◊〉 is said to be made of God to us ( not only so in 〈◊〉 , and the sight of God , but he is made to us ) wisdome , Righteousnes , Sanctisication and Redemption ; and therfore the Apostle gives thanks to God who 〈◊〉 blessed us with al Spirituall blessings in heavenly places in Christ Eph. 1. 3. So that all the treasuries of all kinds of blessings withall advantages are by Christ Communicated to his . Hence the Prophet sets out the Particular inventory of those speciall favours which the Lord doles out unto all 〈◊〉 servants and followers to suit them in their occasions and necessities Isay. 61. 1. 2. the Lord hath 〈◊〉 me to preach good tidings to bind up the broken hearted , to proclayme libertie to the 〈◊〉 the opening of the prison to those that are in bonds to give them the oyl of joy and Gladness for the spirit of 〈◊〉 , that they may be clothed with the garments of praise . He not only hath made a 〈◊〉 of gladness but he puts it on and cloathes all his servants with it , In a word hence it is Christ is said to be a perfect Redeemer to save to the utermost not only to offer Salvation and redemption , to present it before them but to make it good to their hearts and consciences to their everlasting comforts . There are two branches of the Doctrine , the explication of them severally will shew the breadth of this truth . 1. The extent of this Application or the parties who do partake of ir ; ( Theirs Or Ours ) namly , all such for whom these good things were purchased . 2. The manner how they come to be made partakers herof the Description told us ( it was made theirs ) the Doctrine , ( they are put into the possession of them ) First , Touching the Largness and breadth of this Application , it s here to be attended according to the purchase by way of paritie and proportion ; Redemption and Application are of equall extent . Christ purchaseth for his , and Christ applyeth unto his , and to his only ; al they have this ; but only they have this 〈◊〉 of those that ever Christ purchased grace and life 〈◊〉 , shall 〈◊〉 of it , and none but those shall be made possessors of it : both these goe hand in hand : Those , 〈◊〉 those , and those only for whom Christ 〈◊〉 this , to them , and to all them , and only to them Christ applyes this : This is the paritie and proportion and equall extent of these two Redemption and Application . See this made good by some few Arguments . Look we at the manner of the three persons working , that will give in Evidence unto this truth : this worke of application is attributed in a speciall manner to the spirit , because his manner of working doth therin Specially appear , he works from the father and the Son , and this is the last work . The Father as the Will Determines it , the Son as the wisdom of the Father he disposeth of this work , the holy Ghost as the power of the Almighty Consummates the action . For whom the Father appointed this redemption for them Christ purchased it , to them the Spirit applies it ; If the Spirit should not apply it to all for whom Christ purchased it that might argue want of power , if to any other but such that might argue want of tuth . Application of the purchase is the end of purchasing for therefore redemption was purchased for those for whom Christ had undertaken it : that as they needed it & he intended it for their good so they might partake of it for their everlasting good and benefit . thus the current of the Scripture runnes as a mightie stream , 1 Pet. 3. 18. for Christ also once suffered for sin , the just for the unjust , that he might bring us to God. Titus . 2 14. He gaue himselfe for us that he 〈◊〉 redeeme us from all iniquity , and purifie unto himselfe a peculiar people zealous of good workes , 〈◊〉 1. 4. who gaue himself for our Sinnes that he might redeem us from this present evill world : I add 〈◊〉 more but that John. 17. 19. for their sakes I 〈◊〉 my selfe , that is , he prepared himselfe on 〈◊〉 for his death and 〈◊〉 , that by virtue therof they also might have their corruptions subdued , and their hearts purified by the truth : and hence it is , the 〈◊〉 of the 〈◊〉 of Grace containes not only the manifestation of Gods mind and counsell , touching what is done for us , but what he will worke in us , and 〈◊〉 to us by the power of his grace , Ezek. 36. 26. 〈◊〉 will Power clean water upon you and clense 〈◊〉 from all your filthines , a new spirit I will give you , and a new heart will I work in you , and Jer. 31. 33. I will write my lawes in their hearts , and 〈◊〉 my spirit in their inward parts , and therfore 〈◊〉 lives forever to Save Perfectly all that come unto 〈◊〉 by him Heb. 7. 25. Iftherfore this be the end of 〈◊〉 Purchase that it might be made good upon the souls 〈◊〉 his children , either Christ must misse of his 〈◊〉 and not have his end , or els they must of 〈◊〉 have all this good which the Father intended to 〈◊〉 and Christ purchased in their behalf , aud for 〈◊〉 Speciall benefit . 〈◊〉 the 〈◊〉 of Salvation by the death and 〈◊〉 〈◊〉 of 〈◊〉 be 〈◊〉 than the Application therof so that Christ should die for manie that shall 〈◊〉 〈◊〉 〈◊〉 by his death it would exceedingly 〈◊〉 〈◊〉 the vertue of the merits of Christ , and the 〈◊〉 〈◊〉 the worke of our redemption , for then it 〈◊〉 follow . The Sufferings and obedience of our Savior 〈◊〉 〈◊〉 of lesse vertue and 〈◊〉 to save men than the 〈◊〉 〈◊〉 guilt of Adams transgression was to condemne 〈◊〉 : For Adam did not onely purchas the curse and 〈◊〉 by the breach of Covenant , but convey it 〈◊〉 that Certainly to all his posteritie , so the Apostle ; 〈◊〉 . 2. 3. wee were Children of wrath by nature 〈◊〉 well as others . All in whose room Adam 〈◊〉 and so sinned , all they had his sin imputed 〈◊〉 〈◊〉 inflicted without fail ; But if Christ fully 〈◊〉 life and blessing for those in whose stead 〈◊〉 〈◊〉 as a Suretie , but Leaves the Application of it 〈◊〉 〈◊〉 Libertie of their owne wills , his merits should 〈◊〉 of 〈◊〉 power and efficacie for the recoverie and 〈◊〉 of his , than Adams sin was for the 〈◊〉 of his 〈◊〉 . Which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in this point wherin he makes Adam a tipe of Christ 〈◊〉 . 5. 14. 21. For if through 〈◊〉 offence of one many be dead , nay death raigned 〈◊〉 Adam to 〈◊〉 , and that ovr Children also 〈◊〉 sinned not after the similitude of him , much 〈◊〉 〈◊〉 Grace of God and the free Gift by Grace 〈◊〉 unto many to 〈◊〉 and life that 〈◊〉 Sin Raigned unto death So Grace might raigne 〈◊〉 Eternal life by Jesus Christ our Lord. Confutation : Learn wee in wariness and 〈◊〉 to hold this wholsome word of truth , this 〈◊〉 which is according to 〈◊〉 , wherby 〈◊〉 may be fensed and have our hearts 〈◊〉 〈◊〉 many dangerous errors ; wherby the vain 〈◊〉 〈◊〉 the carnal hearts of the sinful sons of men are easily 〈◊〉 and taken aside ; all which will vanish away 〈◊〉 the evidence of this truth 〈◊〉 the smoke 〈◊〉 〈◊〉 wind , and the Snow before the Sun ; And 〈◊〉 we should with more care attend to 〈◊〉 〈◊〉 Delivered because wee shall have so much use of it 〈◊〉 〈◊〉 dayes when the Clouds of Errors have 〈◊〉 the world . As men doe when the plague or some infectious Disease begins to Spread , if there 〈◊〉 some choyce antidotes which are of Speciall 〈◊〉 and virtue to preserve against such malignant 〈◊〉 each man will be sure to have it alwayes in his 〈◊〉 ever readie in his hand : Such is this Saving truth 〈◊〉 once taken in and rightly understood and 〈◊〉 will fortify both mind and heart from the infection 〈◊〉 such false opinions which are exceding prejudicial 〈◊〉 Gods free Grace , and the comfort and peace of 〈◊〉 own souls . Hold this truth then Redemption and Applycation are of equal extent . For whom Christ 〈◊〉 to them Christ applyes . First then : Hence that vain conceit falls to the Ground as Dagon before the Ark , that devised distinction wherby Satan and his instruments have darkned the power and 〈◊〉 of Christs death viz. that Christ died for all in point of Impetration but not 〈◊〉 Application ; that is : he Purchased Redemption for all , but the Application is not unto all , the 〈◊〉 he layed down , but the application in 〈◊〉 he left to themselves and their owne free wills in the last resolution . As though God in Justice should exact a payment and that to the full of the Suretie and never let it redound to the benefit of the partie . As though our Saviour should so fail in wisdom as to lay down his blood a full price for the redemption and reconciliation of men : when he well forelaw they would not or could not get any good therby ; in a word , this device is dashed from hence : If for whomsoever Christ purchased , to them it is applyed the Impetration and Application are of equall extent . Hence again it follows by undeniable Evidence , That Christ died not for all : For if he died only for those to whom the Vertue of his death is applied , then he died only for some , because the 〈◊〉 of his 〈◊〉 is not applied to all : some only shall be 〈◊〉 saved by his Death , therefore he died but for 〈◊〉 : Application is not to all , therefore 〈◊〉 was not for all . Hence again it 's cleer : The Application of Mercy 〈◊〉 Grace purchased , depends not upon mans will , 〈◊〉 then our Savior had died at uncertainties , and it 〈◊〉 been in the power and pleasure of man , to have 〈◊〉 frustrate the death of our Savior , and the end of 〈◊〉 Redemption purchased thereby : For Christ 〈◊〉 it should be applied , and therefore purchased 〈◊〉 ; and the will of man would cross the will of our 〈◊〉 , and say it shall not be applied , which is indeed 〈◊〉 confound Heaven and Earth , and pervert the whol 〈◊〉 of our Savior in bringing back lost man 〈◊〉 God , to make Gods saving Grace serve mens 〈◊〉 and humors , and the success of the death of the 〈◊〉 Jesus to depend upon the sinful distempers of 〈◊〉 hearts of men . Nay , hence the Vertue of Christs 〈◊〉 should be lastly resolved into , and wholly 〈◊〉 upon the will of man , though he intended to 〈◊〉 , yet they might chuse , and so Christ might have 〈◊〉 his blood in vain . We may hence see the reason of that miraculous Dispensation of the Lord Jesus in the work of his Grace upon the sinful 〈◊〉 of men , whose salvation 〈◊〉 hath 〈◊〉 in his everlasting Counsel and 〈◊〉 which he made with his Father : here lies the 〈◊〉 of the wonderful mysteriousness of that 〈◊〉 ; That it prevails most powerfully for the good 〈◊〉 sinners when they do most of all oppose it : when 〈◊〉 seem to be 〈◊〉 in their wretched courses , 〈◊〉 down in their sinful distempers , and furthest 〈◊〉 from the waies and hopes of life , intrenched 〈◊〉 dayly custom and long continuance in the strong 〈◊〉 of their prevailing corruptions and lusts of their 〈◊〉 and lives : when there is many times no 〈◊〉 bility , nay , not appearance of any possibility in 〈◊〉 that ever they should receive any spiritual good , 〈◊〉 being so opposite against it ; and yet suddenly , 〈◊〉 unexpectedly , and that by very weak means ( 〈◊〉 times ) the Lord Christ most effectually applies 〈◊〉 Word and Work of his Grace to their souls . 〈◊〉 we to sit down in silence , and look at the 〈◊〉 power of the purchase of Jesus , the precious 〈◊〉 of the 〈◊〉 blood of Jesus , which , though 〈◊〉 and unseen to the eye of the world , yet in its 〈◊〉 will undoubtedly accomplish the end intended . 〈◊〉 very man should observe it , and say , such a poor 〈◊〉 wretched creature , that out 〈◊〉 God and his 〈◊〉 and all the means of his own good , that then the 〈◊〉 should meet with him , and stop him , and turn 〈◊〉 and call him home to himself ; O the Vertue of 〈◊〉 Blood of Jesus ! the power whereof nothing can 〈◊〉 pose , the efficacy and success whereof nothing 〈◊〉 hinder ; he hath purchased the good of this 〈◊〉 creature , and therefore nor Hell , nor Sin , nor 〈◊〉 nor 〈◊〉 can ever prejudice it . It 's the 〈◊〉 which our Savior usually gives of the powerful , 〈◊〉 wonderful communication of himself to sinners , 〈◊〉 in that 17. chapter of John , 〈◊〉 . 2. That he 〈◊〉 give 〈◊〉 life to as many as thou hast given 〈◊〉 vers . 6. I have manifested thy Name to those 〈◊〉 thou hast given me : 〈◊〉 . 8. I have given unto 〈◊〉 thy words , and they have received them : and 〈◊〉 12. Those that thou 〈◊〉 me I have 〈◊〉 , and 〈◊〉 of them 〈◊〉 lost : i. e. Those whom the Father 〈◊〉 mended to the care and keeping of Christ ( as if 〈◊〉 should say I will have all these to be 〈◊〉 and 〈◊〉 fied ) our saviour he undertakes to purchase and 〈◊〉 fect redemption for them , and it therfore 〈◊〉 he gives them his word and gives them 〈◊〉 to 〈◊〉 he will not loose them and they cannot 〈◊〉 〈◊〉 they are given into the hands of Christ , nor 〈◊〉 , nor temptations , nor Delusions shall ever 〈◊〉 to take them out of his hand . Upon this 〈◊〉 it is our 〈◊〉 puts the necessitie of the 〈◊〉 of sinners that belong to him . John 10. 16 〈◊〉 other sheep , which are not of this 〈◊〉 ( not 〈◊〉 called yet 〈◊〉 up in the 〈◊〉 〈◊〉 of mercy when the Lord Jesus undertooke for 〈◊〉 ) them also I must bring and they shall hear my 〈◊〉 . And let it be observed by any whom the 〈◊〉 hath effectually brought home to himself if 〈◊〉 Look into their first 〈◊〉 in all the dealings of 〈◊〉 Lord the 〈◊〉 of him self in the wayes of 〈◊〉 ordinances 〈◊〉 〈◊〉 towards them 〈◊〉 shall generally and easily observe some impressions 〈◊〉 power of the prayer and the vertue 〈◊〉 the blood 〈◊〉 purchase of Jesus , by all judgments corrections , 〈◊〉 〈◊〉 their faylings or performances what 〈◊〉 good or 〈◊〉 hath 〈◊〉 them what ever good or 〈◊〉 hath been done by them : the Lord hath either 〈◊〉 or restrayned , reformed convinced quickned to 〈◊〉 endeavours , and overwrought all , and never left 〈◊〉 till the stroke was struck indeed to the full . Hence 〈◊〉 a Saint of God can say that the Lord 〈◊〉 been 〈◊〉 with him from the time of his 〈◊〉 , and all along in the places where he lived 〈◊〉 strange horrors and strokes of conscience , 〈◊〉 strange sins that he fell into 〈◊〉 and then 〈◊〉 〈◊〉 and 〈◊〉 for them , Grace 〈◊〉 wrought yet that 's true , but its working , the 〈◊〉 〈◊〉 of the blood of Christ is now at 〈◊〉 , and will never leave the Soul for which Christ 〈◊〉 〈◊〉 there be a full and effectuall application of 〈◊〉 saving good : see all this and in a holy 〈◊〉 〈◊〉 wonder at the 〈◊〉 and 〈◊〉 of the 〈◊〉 of Jesus Christ. To direct the hearts of distressed and 〈◊〉 sinners , how to demean themselves in the work 〈◊〉 Application for their own succour and relief ; look 〈◊〉 to this purchas and blood of Christ if ever you 〈◊〉 have the work goe forward . When some times the means of Grace are 〈◊〉 and leave some sad impressions and remembrances 〈◊〉 their owne conditions upon them , what they are 〈◊〉 what they should be how far short they fail of 〈◊〉 which the Lord requires , the rule and their 〈◊〉 Comforts may justly call for at their hands ; 〈◊〉 their consciences are struggling within them , 〈◊〉 present them with Direfull apprehensions of the 〈◊〉 of their sins and the punishments which they 〈◊〉 diserved ; when they feel the Lord also striving 〈◊〉 them by the Convictions of his spirit , and the 〈◊〉 expression of his heavie Displeasure by reason of the sins , and yet are at a stall and a stand in their 〈◊〉 spirits , they can make no worke of it , forward 〈◊〉 cannot goe , and backward they dare not goe , 〈◊〉 they have that cannot repent , they cannot part 〈◊〉 their sins , nor give way and welcome to the 〈◊〉 tie of the truth that might worke upon them , nor 〈◊〉 power of the promises of the gospell which might 〈◊〉 their soules to the Lord Jesus : and here the 〈◊〉 may stand long . And it 's hard but one time or 〈◊〉 God meets with every man that lives under the 〈◊〉 there are many knocks that men have in their 〈◊〉 that all the town knows not of : I must not do 〈◊〉 nor be thus , I must either be another man or a 〈◊〉 man , and then the man is at a set backward he 〈◊〉 not forward he will not . What will you doe now O Looke to the power of the blood and purchase 〈◊〉 Christ that is the effectuall meanes to attaine this 〈◊〉 it never fails to bring application with it as suits 〈◊〉 〈◊〉 good pleasure of the Lord : no 〈◊〉 but this can 〈◊〉 it and this never fails to attain this end , 〈◊〉 let the eye of thy soul look thither still . Doe not 〈◊〉 trouble thy selfe , to pry into Gods counsells , 〈◊〉 suffer thy self to be bewildred in such curious 〈◊〉 as to search the depths of Gods everlasting 〈◊〉 whether thou wert elected or no : thou wilt 〈◊〉 thy selfe there because that way is unlawfull 〈◊〉 thou medlest with that which belongeth not to 〈◊〉 Secret things belong to God. But this is 〈◊〉 that as the blood of Christ hath purchased all good 〈◊〉 the end of this purchase is the application of it which 〈◊〉 will never fayle to attain ; Thou wilt say , O that I 〈◊〉 that the blood of Christ had purchased for me ; 〈◊〉 with that ; for thou shalt never have the work of grace or the knowledg of grace but by the vertue of this blood therfore you must look to this to worke 〈◊〉 , if you would have both . What God will do 〈◊〉 that to him , this is the means he hath appoynted 〈◊〉 the attainment of this end , therfore look thou to that As the Leaper said to our Saviour if thou wilt 〈◊〉 canst make mee clean , here onely cleansing 〈◊〉 is to be had thither he looks , there he waits and Submits , that 's his Dutie , whether God will give it or no that's in the libertie of his owne free will , that 〈◊〉 Leaves to him , So do thou ; whether God will do 〈◊〉 for thee or no , that 's his prerogative , if he give thee nothing he ows thee nothing , but that Christ hath purchased it for this end , and that I should expect it from hence that 's his will and my dutie . Wee have doné with the extent of this application to whom it appertaines , we are now to enquire into the second branch of the Doctrine . 2. The manner how it 's wrought . The principle saith thus . It 's made theirs ] the Doctrine thus . They are put into possession of all saving good by Christ. ] Here three things are implyed . 1 They cannot make it their own 〈◊〉 they cannot put themselves into possession . 2 The manner and order how this is done . 3 The cause that doth it . Of these we shall speak in their order . 1. It is not in any Mans power to make 〈◊〉 of any Spirituall good which Christ 〈◊〉 Purchased , to himself ; for if he could , he 〈◊〉 do it some of these wayes . Either by force we must take it , rush by 〈◊〉 into the right and possession of the Lord Jesus , 〈◊〉 wrest by strong hand everlasting happiness from 〈◊〉 whether he will or no. But that 's impossible , 〈◊〉 what is the clay to the Potter ? So the Prophet ex presseth the difference ; the interogation shewes 〈◊〉 impossibilitie of the opposition : they may 〈◊〉 with his will but they cannot cross it , 〈◊〉 the 〈◊〉 Who hath resisted his will ? and therefore the Lord 〈◊〉 the Vineyard determines it by his absolute good 〈◊〉 sure , Mat. 20. 14 , 15. I will give to this last 〈◊〉 thee , may I not do what I will with my own ? As by force we cannot take it , So by justice we 〈◊〉 not challenge it , or claim any interest therein for 〈◊〉 thing we have or do . Nothing we have can 〈◊〉 it , nothing we can do can deserve it at the hands 〈◊〉 Christ. For the conclusion is firm , When we 〈◊〉 done all we can we are 〈◊〉 Servants 〈◊〉 have done no more than we should . Luke 17. 〈◊〉 Nay we do much that we should not do , Psal. 〈◊〉 3. If 〈◊〉 shouldest strictly mark what is done 〈◊〉 misse Lord who could abide it . Wee of our selves are not capable of this , 〈◊〉 provided and freely offred to us . John 1. 5. 〈◊〉 〈◊〉 shined in 〈◊〉 〈◊〉 the darkness 〈◊〉 ded it not . John 14. 17. I will send the Spirit whom the World cannot receive . 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit , neither can he receive them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therfore our Saviour complaìns that his word found no place in them , all the room was taken up already , as our Saviour when he came into the World , so when 〈◊〉 comes into mens hearts ; yea if a naturall man might 〈◊〉 Heaven for the taking , if it were put into his hand 〈◊〉 were not able to hold it . So the young man when he 〈◊〉 as free an offer and as fair terms as ever were 〈◊〉 to any , Go and sell all that thou hast , come 〈◊〉 me and thou shalt have treasure in Heaven , it 〈◊〉 said he went away sorrowfull , he would none of the Kingdome of Heaven upon those terms , he neither 〈◊〉 nor could receive it . A man would not be made capable , he would not 〈◊〉 God enable him to receive that grace which being 〈◊〉 would take away those distempers which do 〈◊〉 take place in him . Hence comes al those quarrels , 〈◊〉 that contention between the heart and the word , 〈◊〉 men are not able to bear or hear the blessed truth 〈◊〉 God , that it should reveal or remove their 〈◊〉 from them , The soul saith to the word as he did : 〈◊〉 thou found me O mine enemy ? The carnall 〈◊〉 is not subject to the Law of God nor indeed can 〈◊〉 . Rom. 8. 7. So Augustine consessed , that when 〈◊〉 prayed against his lusts , he secretly wished that 〈◊〉 would not hear his prayer . It dasheth the vain imagination of a company of 〈◊〉 ignorant creatures whom Satan carries 〈◊〉 down to Hell , by a false conceit of their 〈◊〉 to compass and contrive their own spirituall 〈◊〉 according to their own humor ; They put 〈◊〉 opportunities , slight al offers of life and means 〈◊〉 grace , proceed fearlesly in the pursuit of any 〈◊〉 ; what ever best suits their own carnal 〈◊〉 , presuming vainly of their own power to help , as they list and like best , when and 〈◊〉 they will. Tell them of the 〈◊〉 of the work , shortness of their time , uncertainty of their lives ; how 〈◊〉 and irrecoverable their hazard and loss will be , and therefore they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and take greedily each opportunity that is presented unto them . They 〈◊〉 their retreat hither , and here they 〈◊〉 themselves , against all fears that might surprize , terrors that might take hold upon them , threatnings of the 〈◊〉 which might shake their hearts in their 〈◊〉 〈◊〉 . They have found a nearer way and 〈◊〉 would not put themselves to unnecessary 〈◊〉 though they begin late they can do 〈◊〉 with 〈◊〉 〈◊〉 bour , and much 〈◊〉 and yet do it well ; what 〈◊〉 〈◊〉 〈◊〉 out his dayes in melancholly 〈◊〉 sink his heart in sadness and discouragement , 〈◊〉 his 〈◊〉 of her present content and delight , and 〈◊〉 themselves more miserable than they need when 〈◊〉 years grow on , and their eyes grow dim , 〈◊〉 〈◊〉 strength 〈◊〉 them , then they will cry 〈◊〉 〈◊〉 〈◊〉 seek pardon , and repent of their 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 of Christ , and then 〈◊〉 is 〈◊〉 . 〈◊〉 thus they conceive 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 either to 〈◊〉 mercy or 〈◊〉 〈◊〉 , to 〈◊〉 or take eternal 〈◊〉 〈◊〉 Salvation as they list . True they cannot 〈◊〉 〈◊〉 nor are they able to purchase it , but 〈◊〉 hath 〈◊〉 rited eternal Life and God so freely 〈◊〉 it to 〈◊〉 man that wil , they put it beyond 〈◊〉 peradventures 〈◊〉 make no doubt of it , but to make 〈◊〉 their own as 〈◊〉 〈◊〉 , And by this selfdeceiying 〈◊〉 〈◊〉 〈◊〉 men suddenly drop down to destruction , 〈◊〉 they do indeed 〈◊〉 where they are and what 〈◊〉 do . But , what a desperate folly is this ? so to 〈◊〉 mans soul , as to put the weight of eternal Life and Salvation , and al the hopes thou hast meerly upon 〈◊〉 , so that according to the course thou hast plotted it 's utterly impossible thou shouldest 〈◊〉 of any good For ; First thou knowest not whether thou shalt live , it is 〈◊〉 in thy hand to maintaine thy own natural life ; for 〈◊〉 what is our life ? a bubble , a flower , a shaddow , 〈◊〉 bubble breaks , and the flower fades , and the 〈◊〉 〈◊〉 away , thou art not certain thou shalt live til 〈◊〉 evening , or if thou doest , how doest thou know 〈◊〉 shalt have ability to seek to the Lord for mercy ? 〈◊〉 thy brain is grown weak not able to remember or 〈◊〉 the things belonging to thy peace , and when 〈◊〉 is grown 〈◊〉 weak it 's not able to grapple with 〈◊〉 〈◊〉 , when the daies of sorrow and sickness are 〈◊〉 upon thee , and thou sayest I have no pleasure in 〈◊〉 . Imagine , God give thee life , and thou have ability 〈◊〉 nature about thee , yet who knows , whether ever God wil give thee a heart to look for mercy . Luke 23. 〈◊〉 . 〈◊〉 is said one of the Theeves reviled Christ , when 〈◊〉 was to die he fell a railing afresh upon our Saviour 〈◊〉 , saying , if thou be the Christ save thy self 〈◊〉 us ; One would have thought the place of 〈◊〉 , and the gastly looks of Death now presented 〈◊〉 his eyes , might have put other words into his 〈◊〉 , other thoughts into his mind , but he could 〈◊〉 leave his life than his blasphemy . So a 〈◊〉 going to dye , a Minister coming to him stirred 〈◊〉 up to cry to the Lord and to look to Heaven for 〈◊〉 , he professed , ( though he was then going to 〈◊〉 Gallows ) that he would not do it , O saies he I 〈◊〉 rejected counsell in my life , and I cannot take 〈◊〉 at my death . If yet the rack of conscience doth constraine thee towards thy latter end to vent out those hideous apprehensions of Gods displeasure , and thy own misery , and therefore thou art now restless in seeking for mercy , it shall be al in vain and without 〈◊〉 . John. 8. 21. The rebellious Jewes who disdained Christ and al his counsels , and refused his mercy when it was tendered to them at their dores , Christ saies to them , You shall seek me but you shall not find me , but shall dye in your sins , you lived in them , and you shall dye in them , though you leave your lives your sins wil not leave you , they shall rot with you in your graves and rise with you to judgment , and go with you to Hell , whither I go ye cannot come , therefore you cannot come to Christ and Grace , for if they might do so , they might come to Heaven ; It was one part of the folly of the foolish Virgins . To sleep away their time and never sought to get oyl into their Lamps untill it was too late , and then they cryed to their fellows 〈◊〉 us some of your 〈◊〉 for our Lamps are gone out , some of that faith and repentance which formerly they conceived they could find at every shop , but they had little enough for themselves , and therefore bid them go into the Citie and buy , but al was in vain , they missed of their oyl and missed of their entrance also into the Bridegrooms Chamber : Thou art one of these deluded creatures , thou thinkest either thou canst make oyl or buy oyl when thou list , thou wilt find too late that thou doest egregiously befool thy self , when though thou knockest never so hard cryest never so loud thou shalt find no acceptance , nor gain any entertainment from the Lord. Nay our Saviour that he might crush such 〈◊〉 conceits he 〈◊〉 down the conclusion peremptorie that it might for ever silence such imaginations , after the young man had the offer of eternal life , and trampled it under seet , and our Saviour had told them it was easier for a Camell to go through the eye of 〈◊〉 needle , than for a rich man to enter in at the Kingdom of Heaven , they replyed , Who then can be saved ? He answered plainly , and beyond all question , Mat. 19. 26. With men it is impossible ; if all the Angels in Heaven would come to help , if all the Ministers on Earth should labor to perswade , it would be impossible that of thy self thou shouldest entertain the offers of Grace . If thou supportest thy heart and thy hopes also upon this , what thou purposest , what thou intendest to do , know , it is impossible that ever thou shouldest be good , or partake of any Spiritual good for thy 〈◊〉 welfare . It 's not in thy power to live , to have 〈◊〉 ability to seek , or a heart , if able , or success in seeking ; nay , it is impossible thou shouldest be made partaker of any Spiritual Good , if thou wilt go no other way to gain interest therein . Ground of Tryal and Examination , whether ever we had any saving and Spiritual Good applyed unto us in a right manner ; In our temporal Estates in Civil Proceedings amongst men , it 's not enough to lay claim to Lands and Inheritances , unless by a Legal course they be conveyed and setled upon us , otherwise a man may be unsettled and shaked out of all before he be aware . It is so in our Spiritual Estate : Those high and happy Priviledges which Christ hath purchased , 〈◊〉 great Salvation he hath wrought and tenders also in the Gospel ; it 's not enough to claim it , and catch at the comforts and benefits that come thereby , unless they be conveyed and settled upon us in a Gospel way , otherwise the Devil may sink our hearts , and shake all our hopes , when we least suspect it . Thou sayest , the Pardon that Christ hath purchased , the Holiness that he hath promised to bestow upon His , that Grace and Life , that rich Mercy and plentiful Redemption which he hath revealed so fully , so freely tendered to His ; thou sayest it 's thine ; I say , How camest thou by it ? How camest thou to be made possessor of it ? Thou wilt hapily Answer , Though long it was before I either knew or considered what Sin or 〈◊〉 meant , yet the Lord at last by the Ministry of the Word , and the Work of the Spirit , made me see the 〈◊〉 of my heart and life , the terrors of my conscience were like a continued wrack night and day , and the wound thereof was so dreadful , that I found it beyond the skil 〈◊〉 power of means to do me good until the Lord Christ and his abundant Mercy , and rich Redemption which he had wrought was proclaimed , and there I heard and found there was no Name under Heaven whereby I might be saved , but only the Name of Jesus , and so I took the Promises of the Gospel , cast my self upon Christ , and hung upon free Mercy for the supply of all that good I desired and wanted . You take Christ ? you hang upon free Mercy ? but how came you by the power which did enable you so to do ? You say , you took the Promises , but who gave them you , or gave you a hand to lay hold upon them ? True , Mercy is free and sufficient , the Promises are precious and saving , but if they never come to be thine but as thou by thine own power didst make them thy own , certainly thou wilt in the issue fall short of them , and of thy own comfort and all . Unless he who provided and gave thee Promises , do provide and give thee a heart 〈◊〉 to take them , thou wilt never take possession of them ; unless Christ comprehend thee , thou wilt never apprehend him , Phil. 3. 11. Thou art utterly mistaken if thou dost not find Application beyond thy strength as well as Redemption : This mistake in imagining that we can make the Application , ariseth especially upon a double ground , which is most dangerous and least discerned . First , When from the general offer of the freeness and fulness of that superabundant mercy that is in Christ , and invitation thereunto from the Lord with 〈◊〉 instant and overbearing importunity and 〈◊〉 of compassion , Oh that there 〈◊〉 such hearts in 〈◊〉 ; turn ye , why will ye die ? As I live saith the Lord , I desire not the death of a sinner : the heart 〈◊〉 to be tickled and affected at the goodness of the 〈◊〉 , as being beyond its expectation , that there is 〈◊〉 a possibility of relief and succor , and therefore 〈◊〉 at it , out of a misguided apprehension , that it lies 〈◊〉 common for all comers , not looking for any special 〈◊〉 the soul must have before it come to share 〈◊〉 . This was the wound of the stony ground Hearers , 〈◊〉 received the Word with joy , and yet had no root : Christ Jesus came into the world to save sinners ; Oh that 's a word for ever to be received , Scarlet sinners may be pardoned , the heart is tickled with it , and so catcheth at it , meerly out of their own 〈◊〉 : This 〈◊〉 false Application , and this I take to be the cause of the blind presumption of the unwelcome guest ; Mat. 22. 12. Friend , how camest thou in hither , not 〈◊〉 thy Wedding Garment ? He heard of the 〈◊〉 provided , and that the Lord kept open doors , and therefore he adventured to croud in amongst the company , therefore our Savior challengeth him , How camest thou in ? If Coming here , was 〈◊〉 , why should he be blamed ? whether was not the wound therefore in a disorderly manner of beleeving and coming ? He came in his own strength , and did not look to Christ to give him a heart to beleeve , it answers not the guise and wear at this Wedding , which is that the Lord must as well guide us in our coming and order that , as well as order the dainties he prepares , and 〈◊〉 us unto . The Second Ground of mistake in our Application , When out of common illumination set up in the mind , terror and astonishment let in upon the 〈◊〉 , together with notice and conviction , it 's only in Christ that must and can do us good . Out of these common insightnings , and legal terrors , the soul is stirred ( out of a natural 〈◊〉 to procure it's own safety ) to catch at that comfort and supply , whereby it may succor and releeve it self out of these pressures which are too heavy for it . Now as long as those fears and the noyse of those direful threatnings of the Lord continue in the view of the soul , and as long as it doth not discern its own falsness in this imagined and self-deceiving application , out of self love to self ends , all that while in a blind kind of boldness it may pretend to hang upon Christ and free mercy . But when either the legal stroke ceaseth that he feels not a need of the balsom , or that he fails of his end , and this groundles application ( which is nothing els but a presumption , ) fails , then al this work falls to the ground , and his hopes and heart fails him and all , he will then say , I applyed mercy to my 〈◊〉 , but God never did ; I catcht at a promise and Christ , but God never gave him to me ; And this is the cause why thousands 〈◊〉 short when it comes to a dead lift , their conversion , the promises and mercy they have laid hold upon come to nothing , the truth is they took a Christ but God never applyed him to them : O Application is a wonderful work ! Thus Esau who despised the birthright and blessing indeed , yet out of self love for self ends he seeks the blessing with tears , but not with a faith of Application , a faith of Gods operation . For the root of faith is in the Lord Christ issuing from the work of his spirit , and therefore he must apply himself to us , before we can apply him to our own hearts . As the beams of the Sun must come down to the waters , before it can draw up the water in clouds and vapors : So here , The Root of this Application being in Christ when we cannot keep our selves , yet he keeps us by the power of God through Faith unto Salvation , he keeps us , and keeps our faith : I have prayed ( said Christ to Peter ) that thy faith fail not ; he keeps us to a Kingdom , and keeps a Kingdom for us , he puts us into possession , and none can put us out . Hence we may observe the madness of the 〈◊〉 hearts of men , which transports them beyond all the bounds of reason , carries them against the Principles of Nature and common Sense ; which makes them not only miserable , but unwilling to be made happy . Was there ever any sick man that was not content to be healed , and any in prison and pressures that was not willing to be delivered ? any helpless that was not desirous to be eased and succored by another ? yet this is the hellish and unreasonable venom of a distempered and sinful heart , that loves its poyson , delights in its bolts and prison , destitute of all Spiritual good , hath neither hope nor help in its self to get or receive any , can do no good for it self , and yet is unwilling that God should do any good fot it , or make it capable of receiving any ; famish they do , and would not have meat provided that might sustein them ; perish they do , and yet would not have the power of the Word work kindly and effectually upon them for their safety and deliverance , it 's not a sickness only , but a Spiritual madness ; if men carry themselves so when they are sick , we say , it is a Frenzy : thus Isay , 30. 10 , 11. They say to the Seers , see not ; to the Prophets , prophesie not , 〈◊〉 not , counsel not , but cause the holy one of Israel to cease from us : This is the temper of every Natural man in this world . This serves to justifie the equal and righteous proceedings of the Lord in the utter 〈◊〉 and destruction of the ungodly , and the Enemies of his Grace ; at the great day of Judgment when they shall be full of their 〈◊〉 , and full of their plagues , cast out of the presence of the Lord , or the least expression of any gracious 〈◊〉 attribute of God , nor bounty to pity them , nor patience to bear with them , but they lie under the power of their sins , and the infinite displeasure of the Almighty . This is that will stop all mouths , and answer all cavils , they have no more but what they would have , they want nothing but what they were weary of . You would be proud and stubborn , and rebellious , and you shall be so ; you shall have your belly full of your abominations , and now you have your wills ; you were weary of the Word that would reveal your sins , convince your consciences , subdue your corruptions , the truth was your only trouble , you were troubled with Counsels , Reproofs , 〈◊〉 , Ministers , that you could not have your full swing in your sins ; God will ease you of that trouble ; you shall never see the face of a Saint that may counsel you , never hear the voyce of a Minister to reprove you , never have the Word to work upon you ; you have said to the Almighty , 〈◊〉 away from us , we desire not the knowledg of thy 〈◊〉 ; now you have your desires . They that 〈◊〉 me , love death , Prov. 8. last : you have what you loved , you could not help your selves ( you say ) but you would not have the Lord make you capable of any help . Thus every mouth is stopped , and the Lord justified out of the Consciences and Confessions of the wicked themselves . 2 How this good is made ours . For the manner and order of putting us into 〈◊〉 of all this good it will appear in Four Particulars . The Soul is made capable of all that Spiritual good and those Precious blessings which 〈◊〉 to 〈◊〉 ; 〈◊〉 is and must be first room made for the 〈◊〉 of these or els there is no Possibilitie to 〈◊〉 of these , a man cannot be in heaven and hell at 〈◊〉 happy and miserable at the same time , be 〈◊〉 or that which opposeth and distroies this good 〈◊〉 yet share 〈◊〉 . First then the Lord Christ makes the Soul Capable , As in all Corporations who have their Priviledges and Immunities by Charter 〈◊〉 to certaine persons under such terms and conditions , as that he must be bound prentise , and serve 〈◊〉 long , he that comes not under such conditions he is not capable of such priviledges , so here : John. 3. 27. No man can receiv any thing except it be given him from 〈◊〉 , that is not only the thing but the receiving of it must be given unto him ; Math. 13. 11. To you it is given to know the Misteries of the kingdome , but to others it was not so , for in hearing they should bear and not Perceive , seeing they should See and not understand their eyes were blinded and their hearts were hardened , and so they were uncapable of any good , Coloss. 1. 12. Giving thanks unto the Father who hath made 〈◊〉 meet to be partakers of the 〈◊〉 of the Saints as who should say , they were not fit nor meet before they were made so . As he makes them capable of this : 10 he giues them a right and title therunto which they may for 〈◊〉 hould and for ever maintaine their Possession by 1. John 5. 12. he that hath the Son hath life , first we must have aright unto Christ , and then to all that is in him , In him are hid all the treasuries of wisdome and holiness : if once a man have a right in the 〈◊〉 all the mettal Gould and Silver is his that is there , 〈◊〉 may digg bouldly and take freely , it is his own ; buy once the Ground , then all the springs that runne 〈◊〉 all the trees that growe there , and all provision 〈◊〉 arise thence are his . Christ is the mine of mercy , and 〈◊〉 Oar of Grace , and Salvation , the well-spring of 〈◊〉 and happiness , all the promises are 〈◊〉 and Amen in him , in him accomplished , by him performed this is Gods manner , first he gives his Son and with him all things , that 's his order in giving and it should be ours in receiving ; It 's Satans policy to make the Saints be at a loss when they look for pardon and grace , and peace and comfort , within themselves and then to Christ , and so 〈◊〉 his labor and Lookes in vaine , but wee should Looke up to Christ the author and finisher of our Faith Heb. 12. 〈◊〉 God hath blessed us with al Spiritual blessings , but it is in Christ Eph. 1. 3. In him these blessings are contained by him dispensed , and from him received . And therfore the Apostle issues all here , This is the witness of the Father touching his Son he hath given us eternall life , and this life is in his Son , 1. John , 5. 11. this is the Tenure of the Saints which they hould in Capite . The Soul then stands Seized of , and actually estated in al these spiritual good things of Jesus Christ he is really admitted into all these priviledges that he may enjoy them , and unto 〈◊〉 benefit of them as his due , he hath not onely jus ad rem but jus in re , Rom. 8. 32. If he hath given us his Son , how shall he not but with him give us all things else , he is the heire who hath all , have him and have all ; when the indentures are Sealed then there is Deliverie of the Land , and the Emolument therof comes to him from that Day forward , So here the rents and Revenues of the Gospel come in to us when once we have Christ , 1 Cor. 1. 30. He is made of God unto us , Wisdom , Righteousness , Sanctification , and Redemption ; if once he be made ours , all in him will be made ours also ; 1 John , 16. Of his Fulness , we all receive Grace for Grace . The soul hath now liberty to 〈◊〉 and improve Christ , and al he is , and hath , and doth for our Spiritual Advancement , and so to live upon our own , our Revenues , and comings in from Jesus Christ , Gal. 2. 19. That I now live it is by the faith of Jesus , Phil 4. 13. I can do all things through Christ that strengthens me ; he hath provisions about him to live comfortably and contentedly in all conditions ; I can be rich , and I can be poor ; I can abound , and I can be abased : Mens Patrimonies and Possessions may help them to be rich , but to learn them how to be poor they will not , nay , rather indispose them ; and God would have us not only live Christianly , but comfortably , Heb. 6. 17 , 18. He hath sworn that he will bless us in his Christ , that by two immutable things we might have strong consolation ; nay , To grow up in him in all things , Eph. 4. 15 , 16. that we may grow rich in peace and comfort , and assurance , in grace and holiness , and all the good things of Jesus Christ. And this is the Order of Application : He first makes us capable of , then gives us a right unto , then estates us in , and lastly gives us the use and improvement of all Spiritual Good in Christ. Thus it 's made Ours . This should make us see and affect our hearts with a holy admiration at the riches of Gods mercy and freeness of the Covenant of Grace in Christ , who prevents his with Blessings of goodness , and that in the midst of their undeservings , when out of the stubbornness and crossness of our hearts we oppose his Truth and Holiness , he doth us good when we neither will , nor desire our own good . He not only provides a gift , but a hand to take 〈◊〉 , he requires the condition which is exceeding reasonable , and works 〈◊〉 the condition he requires , tenders us mercy which we could not have conceived , and that 's not all , but gives a heart to entertain it , that 〈◊〉 Christian might be and breath in mercy . When Adam though adorned with all 〈◊〉 that was compatible 〈◊〉 a creature in his condition , having the stock left in 〈◊〉 hand , he undid himself 〈◊〉 his Posterity , being left to the mutability of his 〈◊〉 will , though holy and righteous , how suddenly 〈◊〉 irrecoverably becomes he miserable : But this is 〈◊〉 incomparable excellency of the Covenant of Grace the Lord not only makes provision for lost man ( 〈◊〉 though it was no smal favor , yet it would never 〈◊〉 done him good ) therefore he made it his also . 〈◊〉 dam should have had all conveyed to him by a 〈◊〉 of Justice , by his own improvement and obedience and hence he lost what he had and hoped for . It 〈◊〉 just God should require service from Adam , it 〈◊〉 just he should give him grace to do it ( for else 〈◊〉 should have required 〈◊〉 from his Creature , which had been contrary to the wisdom and holiness 〈◊〉 the Creator ) It was also just that when 〈◊〉 had done what was commanded and covenanted 〈◊〉 him for ( 〈◊〉 was just 〈◊〉 say ) that then he should accept of work and reward it , for to him that worketh wages is due of debt , Rom. 4. 4. but it's 〈◊〉 in 〈◊〉 of the Covenant of the Gospel . All 〈◊〉 meerly and only out 〈◊〉 the Covenant of Gods free favor ; when we lost and forfeited all we had , and 〈◊〉 ourselves for what we needed , and were unwilling out of the wretched and hellish distemp̄ers of our 〈◊〉 〈◊〉 , either to have any thing , or to be made capabl of 〈◊〉 thing , that grace might appear to be grace indeed , 〈◊〉 doth 〈◊〉 for our good , not only beyond our desert 〈◊〉 what we have besides Hell , is mercy ) but beyond 〈◊〉 desire . That thou mayest forever each day that passeth 〈◊〉 thy head , remember it to the Lord , and leave 〈◊〉 upon record in thy own Conscience ; say , Hadst 〈◊〉 ( blessed Lord ) given me the desire of my 〈◊〉 , and left me to my own will , its certain I had 〈◊〉 in Hell long before this day , when in the days 〈◊〉 my folly and times of my ignorance , when out 〈◊〉 the desperat wretchedness of my rebellious 〈◊〉 , I was running riot in the wayes of 〈◊〉 , When I said to the Seers , See not ; and to the Prophets , Prophesie not , to Christians , to 〈◊〉 , to Governors , Admonish not , Counsel not , 〈◊〉 not , Stop me not in the pursuit of sin , The 〈◊〉 was I took hold of deceit and refused to return , 〈◊〉 , resolved in the secret purpose of my own soul would none of thee , I would not have that Word 〈◊〉 thine reveal or remove my corruptions , I would 〈◊〉 of thy Grace that might humble me and purge 〈◊〉 , none of that Mercy of thine that might pardon 〈◊〉 , none of that Redemption of thine that might 〈◊〉 , 〈◊〉 thou then 〈◊〉 me at my word , and 〈◊〉 me what I wished , and sealed up my 〈◊〉 , saying , 〈◊〉 thou for ever filthy , forever 〈◊〉 , and for ever miserable , thou wouldest neither 〈◊〉 holy nor happy , thou shalt have thy will , sin 〈◊〉 〈◊〉 , and take thy Portion with Devils , 〈◊〉 , it had been just with thee , and I justly 〈◊〉 . But to bear with all my baseness , to put up all 〈◊〉 wrongs and provocations , to strive with me 〈◊〉 good when I took up Arms against thee , 〈◊〉 strove against my own good ; nay , when I 〈◊〉 Mercy , and then to take away that resistance , and to cause me to take Mercy , and make it mine , when 〈◊〉 us dall the skil I could to hinder my own salvation , Oh! the height , the depth , the length , the 〈◊〉 of this Mercy ! It was Gods expression of his own kindness towards the 〈◊〉 , Ezek. 16. 4. 6. In the day of 〈◊〉 Nativity I saw thee in thy blood , and then I said 〈◊〉 , Consider but thy self and thine own ways , and thou wilt sind it thy Condition , and therefore take up thy stand again here in admiration ; when there was no means to help me , no man to pitty me , and I had not a heart to pity my self ; when I lay w. ltring in my blood , wallowing in my sin , when I said 〈◊〉 would die , then thou beheldest me and said , Live 〈◊〉 poor Creature , Live : Oh that Mercy ! for ever to be adored , Come down yee 〈◊〉 Angels from Heaven , and magnifie that Mercy through eternity ; 〈◊〉 would 〈◊〉 perished in despight of Mercy , and the Lord made me take Mercy in despight of my heart . Train up thy self thus , and dyet thy soul with 〈◊〉 daily admiration of this rich Mercy of the Lord , 〈◊〉 with 〈◊〉 daily bread ; its Mercy that gives , Mercy that conti ues , Mercy that perfects al spiritual good for thee 〈◊〉 in thee , and will do so to all 〈◊〉 〈◊〉 As they in the rearing of the frame of the 〈◊〉 Temple , All the people cryed , Grace , grace , grace , Zach. 4. 7. when it was not power nor policy , for the whole Nation was poor and despicable , wholly 〈◊〉 and unable to begin or to carry on such a 〈◊〉 Grace then laid the foundation , and Grace never left until it added the topstone ; so here , It was meer Grace that provided salvation , that 〈◊〉 it , offered it ; made thee able to receive it ; therefore thou shouldest walk in the wonderment of this Grace and Mercy , all thy life long . Hence also is matter of Humiliation and daily Self-denyal while we live in this World , which may help to pull down our proud hearts , and Peacock-feathers , and lay us low in our thoughts , in the apprehension of our own vileness and baseness , 〈◊〉 own weakness and unworthiness : When we feel our hearts to be puffed up with the vain apprehension of our own worth , parts or performances , what we are , and what we do ; look we back to our first beginnings & 〈◊〉 aright of our own wretchedness , and nothingness , yea , worse than nothing , in that we not only wanted all good , but we had it within us to oppose all good , and that will cause us to sit down in silence , abased for ever ; when empty Bladders are grown unto too great bulk and bigness , to prick them is the readiest way to lessen them ; when our empty and vain minds swel , with big thoughts , and high overweening conceit of our own worth , learn we to stab and pierce our hearts with the righteous judgment of our own natural vileness , which will ( or at least may ) let out that frothy haughtiness that lifts us up beyond our measure , tell thy heart and commune with thy conscience , and say , It is not my good Nature that I am not roaring amongst the wretches of the world in the road and broad way of ruine and destruction , that I am not wallowing n all manner of sin with the worst of men , it 's not my good nature , no thank to any thing that I have , that I am not upon the chain with Malefactors , or in the dungeon with Witches , for what ever Hell hath , it is in this heart of mine naturally , a Cain here , a Judas here , nay , a Devil here . The time was ( O that with an abased heart I may ever think of that time ) I never looked after the spiritual good of my soul , whether I had a soul or no , what would become of me and it , was the least of my care , the farthest end of my thoughts , nay , loth I was to hear of , or know these things when they were 〈◊〉 , unwilling to receive them , or give way to them when they were offered ; how did I stop mine Ears , shut mine Eyes , harden my heart ? what waies , means , and devices did I use and invent to shut 〈◊〉 the light of the truth , and to stop the passage and power of the Word , that it might not convince me , that it might not reform me , might not recal me 〈◊〉 my 〈◊〉 how often have I secretly wished that either the Word were taken out of the place , or 〈◊〉 from 〈◊〉 , that it might not trouble me in my sinful distempers , and when 〈◊〉 had least good I had most ease , and took greatest content ; Oh that such a vile wretch should thus live , and yet live ! to be thus sinful ! Oh that I might for ever be abased for it . As in sores , when the proud 〈◊〉 encreaseth , there is no way but a Corrosive to eat 〈◊〉 down : This consideration of our own 〈◊〉 , may be like this Corrosive to eat down the pride of our hearts . Thus Paul frequently in the remembrance of his former wretchedness , bleeds kindly and 〈◊〉 in the abasement of his spirit , he mentions not his Apostleship which might exalt him , but presently he remembers his 〈◊〉 which might abase him , 1 Tim. 1. 12. I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful , and put me to the Ministry , who was before a 〈◊〉 , 〈◊〉 and injurious , vers . 13. Hence again he observes it was Gods way that he might not be exalted above measure , to buffet him with the sence and assaults of his own weaknesses , 2 Cor. 12. 7. and thus far he did glory in , and take pleasure in his 〈◊〉 , not to have them , but to use the consideration of them as a wholsom Corrosive to pull down those proud swellings : As a man somtimes takes pleasure 〈◊〉 the pouder of Scorpions , or Mercury Water , because 〈◊〉 a Medicine against some poysonful humors ; and 〈◊〉 he directs , Eph. 2. 11 , 12. Remember that you were dead in sins and trespasses , Gentiles in the flesh , without God , without Christ , without hope : If a man conceit that his make or mettal is better than other mens , Let him look into the Pit whence he was digged , the Rock out of which he was hewen , he wil 〈◊〉 see cause to conclude he was as hard , as stubborn , 〈◊〉 proud as any other , as unteachable , as unframable 〈◊〉 any other : And here that Question hath place , What hast thou that thou hast not received ? yea , 〈◊〉 degree lower , How camest thou to be able to 〈◊〉 it ? stake down thy heart in this Determination , 〈◊〉 answer , I have received nothing further than 〈◊〉 hath enabled me , and I have nothing unless he 〈◊〉 it , I do nothing unless he quicken me to the 〈◊〉 of it ; the remembrance of 〈◊〉 plagues of 〈◊〉 heart and nature should 〈◊〉 me for ever to be 〈◊〉 , I am what I am by mercy , let that have the 〈◊〉 of all , which is the worker of all the good I 〈◊〉 ; as men pul away the steps and stool from 〈◊〉 a man if he stand too high , so 〈◊〉 should pul away 〈◊〉 swelling conceits which lift us up in our own 〈◊〉 ; It 's not I , but the Grace of God in me ; 〈◊〉 I any power to be humbled , to beleeve , to be 〈◊〉 ? No , it 's not I , but Free Grace , that is the 〈◊〉 and Worker of all , let Grace therefore have 〈◊〉 honor and praise of all . Here is matter of cordial refreshing to support the 〈◊〉 of sinners , from sinking into desperate 〈◊〉 , when they see the weakness of their own 〈◊〉 , not able to reach this work , the stifness of 〈◊〉 own wills , as ready and resolute to oppose it and 〈◊〉 of both , an utter impossibilitie to attain it , or any 〈◊〉 good unto themselves , their hearts and hopes cannot but fail so far as they look to themselves ; but when they look to this , that as it is beyond their own po wer , so it is not their own work , this may be some support , It is in 〈◊〉 hand & must proceed from his power , who can do what he wil in Heaven and Earth and in thy heart also , therefore repare hither and rest thy fainting spirit here . In regard of a mans weakness , the well is deep and thou hast nothing to draw withal , the work of applycation is spiritual and mystical , the eye is dim and thy understanding shallow , not able to search into such mysteries , thou canst not discern neither the way , nor the work , how wilt thou be ever able then to attain it ? remember thou canst not make thy self able , but thou must be made able to know it and to receive it , it s in his hand , and it s his work who is able to do it , Jer. 24. 7. I will give them a heart to know me , hither our Saviour resolves this work and rests himself here Mat. 11. 25. I thank thee Father Lord of Heaven and Earth , that thou hast hid these things from the wise of the world and revealed them unto Babes even so Father , for so it pleaseth thee . And it 's Gods promise , Isay , 42. 16. The hlind shall see and the deaf shall hear . It 's his ordinary proceeding , He calleth the foolish and things that are not , to bring to nought things that are . 1 Cor. 1. 28. Therefore thou shouldest press God with his own promises , mind him that this is his prerogative , say , Lord it is not in man to direct 〈◊〉 , to humble himself , to convert himself , but it is with thee , and it s thy promise to give me a heart to know thee , thou callest things that are not , I am not wise nor humble nor holy , I am not able to know thee let me be known of thee that so I may come to the knowledg of thee . But happily thy stifness is more and worse and more dangerous than thy weakness , though thy mind be enlightned cavils removed the truth made clear , thy 〈◊〉 settled , what should be done ; but Oh! the 〈◊〉 stifness of this wayward will , that hath 〈◊〉 al promises and distrusted them , al threatnings 〈◊〉 slighted them ; so that the distressed sinner wil 〈◊〉 , I have a heart that cannot repent or beleeve , that 〈◊〉 receive grace , that cannot give way to the power of Gods ordinances or make choise of any good , 〈◊〉 that I am even weary of my heart and of my life 〈◊〉 : Yet , God can pluck away this unteachableness 〈◊〉 thy heart though thou canst not take away thy 〈◊〉 from it ; Of his own good will he hath begotten 〈◊〉 Jam. 1. 18. It s not in the wil of Satan nor in thy own will to hinder it if God wil do it , it 's his work he hath challenged it to himself , and hath engaged himself do it for al His , I will take away the heart of stone , Ezek. 36. 26. Say thou , Lord I cannot do it , and 〈◊〉 truth I should not do it , for that were to arrogate more than I should , and to press into the priviledg of the Almighty I only wait upon thee and bring my heart to thee , that thou wouldest bring me to thy self , 〈◊〉 the Leaper said Mat. 8. 3. If thou wilt thou canst make me clean , I have neither wil nor power , I can 〈◊〉 do it nor receive it , but thou canst do both for me and work both in me ; It was the ground of 〈◊〉 which the Lord gave to his people in building the material Temple , when they looked at the greatness of the work , and their many oppositions , Zach. 4. 7. Who art thou O great mountain thou shalt become a plain , difficulties are compared to mountains , when a man sees a mountain lye before him , he thinks it is inaccessible , and impossible for him to go over it , so when a man sees the pride and stubborness and rebellion of his own spirit , he thinks 〈◊〉 is impossible for him to subdue these , but if the Lord wil he can say unto it , who art thou O great mountain ? and though it be mountainous pride and stifness and corruption yet he can make it become a plain , when he wil humble thy heart and set up the power of 〈◊〉 grace within thee ; As when the Angel came to 〈◊〉 Peter the Iron Gate was opened , so though al the 〈◊〉 we can take cannot pul the iron Gate off a proud heart off the hinges , yet when the Lord wil come the iron Gate wil give way of it 's own accord . Here wee have also a rule of Direction , shewing the right and the ready way how to 〈◊〉 forward the great work of 〈◊〉 on our souls when ever the Lord is striving with us in the ministery of the Gospell ; look how God offers Christ and al spirituall good in him so we should attend his mind , and so receive it . The Directions here for quickning our hearts and enlightning our minds are three . First look to Christ ; first make sure of him , as he in whom all our good is laid up , 〈◊〉 is Gods order in dispensing , it should be ours in receiving : He first gives his Son and all things with him , We first receive his Son , and al spiritual good through him ; The wise Merchant bought the field , and being po sessed of that , the Pearl that was hid therein was 〈◊〉 ; Christ is the heir of all , and if we have him we have all , They said it 〈◊〉 , this is the heir come let 's 〈◊〉 〈◊〉 and the inheritance shall be ours , Matt. 21. 38. But this we may and should say 〈◊〉 , this is the heir come let 's love him , let 's possess him and then al the inheritance of grace & glory shal be ours ; The woman looks first at the man , and then she well knows , if she have him , his means is hers also she cannot want it , if he have it ; So it is here , Christ Jesus is the head and 〈◊〉 of his Church al the great things of life & grace & glory are al in his hand , in his having , and his giving , once have Christ & have all , therfore eye a Savior look to him and make sure of him above all . Look at all graces as either they lead to Christ or 〈◊〉 from Christ , els they wil loose their life and sweet , and we shal loose the comfort of them , unless we look at them thus , either as they bring us to Christ by the power of his spirit , or as they come from Christ by his spirit inhabiting in us ; As there be severall wayes that lead to the goale or mark at which men 〈◊〉 , and they look no further at them , nor are refreshed by them , then as they point out a path or lead 〈◊〉 way to the mark , where their prize and profit is ; Christ is the mark al graces are such as either com from him or lead to him , and further then they attain that they and we miss both our end and good , Phil. 3. 13. 14. This one thing I do , I press forward after the 〈◊〉 the price of the high calling of God in Christ Jesus , still we should look at him , that we may have 〈◊〉 , and enjoy him this should be the mark we 〈◊〉 aim at the goale we should run for , look at 〈◊〉 duties as they are means to bring us to him , and to 〈◊〉 saving good from him , say to the great work 〈◊〉 contrition humiliation vocation whence come you , whither go you ? they will all say , to bring you to 〈◊〉 , 〈◊〉 so look at them so attend to them . Again , sanctification holiness obedience whence come you ? why from Jesus Christ , here they all center ; 〈◊〉 alwaies the way to Zion , the way to Christ , 〈◊〉 to come to him how to receive spiritual good from him ; whom seek you ? A Christ : why are you 〈◊〉 ? why pray you ? and why weep you ? It is 〈◊〉 a Christ , thus if we make Jesus Christ the center of all graces and duties , then they wil become truly 〈◊〉 , and truly comfortable to our own souls . When we would have our graces either encreased or 〈◊〉 , we must not look to our own graces or go 〈◊〉 in the power of them , that either we may get 〈◊〉 or do more , but look to Christ the Author and finisher of our 〈◊〉 and leave our hearts and graces with him ; the Wheel drives the Mill , but the Stream drives the Wheel , the Sail carries the Ship , but no longer than the Wind carries the Sail. So 〈◊〉 is here , Ephe. 6. 10. Be strong in the Lord and the power of his might , els there is neither power nor might 〈◊〉 strength to be had from our own graces or abilities in the time of need , They that wait upon the Lord shall renew their strength as the Eagle , they shal 〈◊〉 changes of strength , renewed resolution , courage and constancie in a Christian course , whereas the strongest without so doing wil grow weak and feeble . Exhortation , All the faithfull are hence to be Exhorted , to know their duty , and to deal with these Spiritual good things , as men use to do with their Possessions , Christ hath made them yours , now you may , you should , you ought to use them as your own , There is never a humbled beleeving Soul but Christ hath put him into possession of al Spirituall good , as if he should say , Christ and Wisdom and Justification , and Sanctification and Redemption , in him and with him and from him these are all yours ; go your waies then and use these as good 〈◊〉 are wont to do with their 〈◊〉 , and look what a man would do when he is come into his possession , so do thou with all that good that Christ hath made thine . The care of good Husbands about that which 〈◊〉 their 's discovers it's self in three things . Men that are prudent wil see their estates setled , clear up their right to their possessions by course of Law , and when they have got their Evidences which are sound and good , they keep them as sure : In a word , this is each mans care that hath but an ordinary compass of providence , he keeps the Evidence of his 〈◊〉 in Readiness and Safety . 1 In Safety , tender and choice he is in this , above 〈◊〉 things else in the 〈◊〉 , why his whol estate lies 〈◊〉 it , it 's al he hath to shew ; and he wil not leave 〈◊〉 at six and sevens cast them in a blind corner , so 〈◊〉 dust and silth may blur them , or the moth 〈◊〉 them , or children rear them , No : If there be 〈◊〉 Box fitter than another , one Lock or Chest surer 〈◊〉 another , there he laies them and locks them 〈◊〉 . 2 Not only in Safety but in Readiness , he doth 〈◊〉 content himself to say , I am sure they are safe , 〈◊〉 I cannot find them , . I have forgot where I left 〈◊〉 , and laid them , No : They are never to seek , 〈◊〉 can find them in the dark and 〈◊〉 them 〈◊〉 , and which is more , though a man cannot read a 〈◊〉 yet if he be a prudent man he can 〈◊〉 tell upon what tenure he holds them , how they were convayed to him how estated upon him , that if he be forced to try it by Law he can maintain his own , why do you do so now ( I speak to Beleevers ) God hath put you into possession of all spiritual good , once in Christ then you are Justisied , Adopted , 〈◊〉 , Glorifyed , why do this then , make these sure , and keep these sure 〈◊〉 your own comfort . First make sure your Evidence for Christ and all saving good in him : 2 Cor. 13. 5. Examine your selves prove your selves whether you be in the Faith or no , know ye not that Christ is in you , except you be to be reproved , as who should say , this is that all 〈◊〉 to try to & find out , & you too or els you are to blame : you should try it make it good to your selves in all Courts , by the Law , and by the Gospell , by the tenure of the Prophets and Promises , and by all the truths of God in the whol word of God : you ought to do thus and wise men will do so , Gal. 6. 4. Let every man prove his own work ; for if a man 〈◊〉 but seem to himself to be something when indeed he 〈◊〉 nothing , he seems only to be called , and to be humbled , and to beleeve in Christ when it is not so indeed , your hearts and hopes and expectations wil deceive you at last , therefore prove it , make it clear , get Evidence undeniable of it , then you may rejoyce and be comforted , you may go triumphing to your 〈◊〉 and so to Heaven : But what a misery is this , that many men , after many years profession , and when sickness and death comes upon them somtimes 〈◊〉 they are ready to go out of the World , and yet , they have nothing to say or shew for Heaven ; therefore do not rest until you have made sure your Evidence for Heaven and Happiness , that you may be able to say I am sure Christ and al Saving good is mine . Secondly , when you have made sure your Evidence , then keep it sure , maintain it and keep it by you for ever , let not Satan , nor Temptations , 〈◊〉 Corruptions , nor Discouragements , nor carnal reason , take away your Evidence from you , but that you may have them to use when you have need of them . 〈◊〉 is such a Childish heedlesness that a man should ever be at a loss for his Spiritual estate ; As though one should live in his Possessions , and if he go but a mile out of the Town , and the day grow soggie , he cannot tel where he is though he be upon his own ground ; when a man should be able to 〈◊〉 and sind his Evidences at midnight , as Paul 2 Tim. 1. 12. I know whom I have trusted , so Job when it was 〈◊〉 with him in his Temptations and Desertions he could then say , Job 19. 25. I know that my Redeemer liveth , He is a Redeemer and he is mine , and though I am a dying man , yet He lives . And as a good woman said when Satan troubled her house , I was here 〈◊〉 the Devil came , I had possession first , and I 〈◊〉 be here when he is gone ; So a Christian should 〈◊〉 , Christ 〈◊〉 put me into possession of al Saving 〈◊〉 , and therefore though the Devil come and 〈◊〉 me 〈◊〉 his I emptations , yet he shall not put me 〈◊〉 , I wil hold my Evidence and keep my possession 〈◊〉 with standing all . By a holy and blessed kind of boldness you should 〈◊〉 and use al those good things of the Gospell 〈◊〉 Christ hath Purchased and Estated upon you , 〈◊〉 are your own , and you may be bold with your 〈◊〉 ; What ever Legacie is past over o an Heir , 〈◊〉 he sees the Inventory of al Lands and Goods , 〈◊〉 and Revenues , annexed by name to the Wil , 〈◊〉 doth not trouble 〈◊〉 to take these , and use 〈◊〉 ; if any say take heed what you do , why he 〈◊〉 it , and is able to bring the Inventory where 〈◊〉 is named , therefore he useth them and wil do so . 〈◊〉 now , 〈◊〉 lies the skill of a Christian , look 〈◊〉 the Gospell ( that 〈◊〉 the wil of Christ ) look into 〈◊〉 Inventory of al the Promises , and al the good 〈◊〉 of God contained in them , you shal sind that 〈◊〉 Mentions you , and 〈◊〉 you in particular , in 〈◊〉 the Riches and Revenues of the Gospell , therefore 〈◊〉 should take them use them as your own , they are 〈◊〉 in the Testament of 〈◊〉 & bequeathed 〈◊〉 you , when you read what God hath done for Zion , 〈◊〉 . 48. In those glorious 〈◊〉 , 〈◊〉 , Deliverances , Mercies 〈◊〉 to his 〈◊〉 in former times , mark how the Psalmist 〈◊〉 , and so every Beleever may and should 〈◊〉 , as in the last vers . This God is our God : He 〈◊〉 my God , al his Attributes , his Wisdom , his 〈◊〉 , his Love , his Mercy are mine , he wil quicken 〈◊〉 and comfort me and save me as wel as he hath 〈◊〉 his People in former times , David thus makes use of his portion in God here , and so should we 〈◊〉 after David . The Lord had said unto Joshua , I will never 〈◊〉 thee nor forsake thee , Josh. 1. 5. The Apostle in 〈◊〉 13. 5. Shews how every Christian should apply 〈◊〉 to himself ; implying that what ever Promise a 〈◊〉 leever reads and meets withal in the Gospell , he 〈◊〉 and should 〈◊〉 it to himself , and say , this Faith fulness and 〈◊〉 〈◊〉 the Lord is mine , he wil 〈◊〉 more leave me nor forsake me , than he did Joshua 〈◊〉 than he hath done any or his Servants in former 〈◊〉 And so al that Power which was expressed in 〈◊〉 Conversion of Paul , al that Mercy which was 〈◊〉 towards Manasseh in humbling him so mightily , 〈◊〉 pardoning him so garciously , al that is mine ; 〈◊〉 not you such Children as to suffer Satan to 〈◊〉 you of your own comforts , or to attend what 〈◊〉 reasonings may cast in , to fear you from 〈◊〉 your own , even al the Spiritual good which 〈◊〉 Christ hath Purchased for you and giveu to you . It 's the part of a good husband to grow rich out 〈◊〉 his Revenues and 〈◊〉 , especially if many 〈◊〉 great that appertain to him : To make both 〈◊〉 meet at years end , to make but one of one , and 〈◊〉 from hand to mouth , and yet born to so fair an Estate , and 〈◊〉 of so many goodly Mannors , 〈◊〉 wonder at it , that having so much , he should make so little of it ; Alas ( say they ) he is no Husband he will never do good of it , he doth not follow 〈◊〉 business . So to have such great , and rich , and 〈◊〉 Promises , and to be such poor Christians , 〈◊〉 have so plentiful Redemption , and so mean , and under consolation , it 's a sign you do not improve the riches of the Gospel , you play the ill husbands with your Possessions ; Then shall we know if we follow onto know the Lord , Hos. 6. 2. then shal you know what it is to be effectually called , what it is to have assurance of Gods Love , if you follow on to know the Lord ; Hence the Apostle exhorts , Work out 〈◊〉 salvation with fear and trembling . Do not 〈◊〉 bungling at it now and then , but work it out throughly , and then you shall have according to your hearts desire . 3. The Causes of Application . Having done with the Manner how this Application is wrought , we are now to enquire the Causes of it , which are wholly without our Selves , being that we are not only unable to receive any Spiritual 〈◊〉 , but professedly 〈◊〉 therunto and to any thing that might take away that 〈◊〉 ; If then the question be what be the Causes of Application ? I will Sum up the Answer in this 〈◊〉 . God himself by his allmightie power is the Principal Cause , and only those means so far as he is Pleased to appoint them and use them are the instrumental Causes of this work . There are Three particulars to be Distinctly observed and considered in this Conclusion . 1 God himself is the Principal Cause of this work of Application . 2 That power by which he works in Application is an Allmightie Power . 3 Those means that the Lord appoints and uses are the Instrumental Causes of it . I begin with the First of these . God himself is the Principal Cause of 〈◊〉 : That is , It is God the Father in Christ by the Holy Ghost , who doth bring us into the Possession of all Spiritual Good : For the old Rule is here to be attended ; all the 〈◊〉 of the Trinity , which are without upon the Creature are common to all the Persons , yet that the manner of working of each of them may more easily appear , we will 〈◊〉 〈◊〉 , God the Father : who is First in Order of Woking , and who was directly offended ; yet 〈◊〉 now appeased , and having received a ful 〈◊〉 for Satisfaction unto his Justice ; He because he 〈◊〉 〈◊〉 , must make them Partakers of 〈◊〉 good things , and put them into 〈◊〉 thereof , which were Purchased in their behalf : And hence it is , that all the Works of Application are attributed unto the Father : As , 1 The Work of Vocation , 1 〈◊〉 . 5. 10. The God of all grace , who hath called us into his eternal glory by Christ Jesus : which is meant of God the Father , as appears by the Opposition . 2 〈◊〉 Justifie , 〈◊〉 . 8. 33. It is . God that justifies , Who shall condemn ? It 〈◊〉 Christ that died , which is also meant of God the Father ; 〈◊〉 God is there distinguished from 〈◊〉 . 3 To Reconcile , 2 Cor. 〈◊〉 . 19. God was in Christ reconciling the world to himself , by not 〈◊〉 their trespasses unto them : 4 To Adopt , Ephes. 1. 5. Having 〈◊〉 us to the Adoption of Children by Jesus Christ to himself . 5 To Sanctifie , 1 Cor. 1. 30. He hath made Christ to be Sanctification unto us : And , 1 Thess. 5. 23. 〈◊〉 he that 〈◊〉 us throughout , in soul , body , and 〈◊〉 : And this is the cause why Grace , Mercy , and Peace , ( 〈◊〉 very 〈◊〉 of Pauls Salutation ) is sousually wished from God the Father , and from the Lord Jesus Christ ; partly because God the Father is the fountain in the 〈◊〉 , and first in this Work ; and partly because the 〈◊〉 of a 〈◊〉 is never quieted until God the Father ( being the Party directly offended ) 〈◊〉 the Assurance of his Favor under the Acquittance of his Spirit . The Lord Jesus hath also a special hand in this Application , and that in a double respect , 1 As he is the second Person of the Trinity , the Wisdom of the Father to whom the dispensation of the great work of our Salvation was committed , But , 2 and especially , ( which most concerns our purpose ) our Savior Christ is said to make al Spiritual Good ours , As Mediator , God and Man ; the Head of the Second Covenant from whom the influence of 〈◊〉 and special Virtue is derived unto al the Members , as the Root from whom the Sap of 〈◊〉 Grace issues unto all his Branches ; He was 〈◊〉 Typed out by Zerubabel , in the building of the 〈◊〉 Temple , He layes both thefirst , & the last stone . More particularly the immediate dispensation of this Work as it comes from our Savior , proceeds from his Exaltation , or Resurrection , ( because that is the first step wherin that Exaltation is expressed and discovered to us . ) When I say the immediate dispensation of this Work , the meaning is , That though the Lord Jesus is the Author , yet that of Christ , or that in Christ , that in Christ whence the 〈◊〉 nextly issues is his 〈◊〉 ; The Lord Christ in the vertue of his Death and Merits , Purchaseth al Good : in the vertue of his Resurrection he 〈◊〉 and actually conveys all this Spiritual Good to His : This Work of Application falls off from thence nextly and immediately : As the Whole man is said to See , but by his Eye ; to Affect or Desire , by his Heart ; to Go , by his Foot ; and to Speak , by his Tongue : So we say of the Actions of our Savior , He takes away the guilt of our Sins , but that is by his Death or 〈◊〉 Obedience , in vertue whereof our Offences committed are satisfied for : It is through him that we are Conformable to the Holy Law of God , but that is by the Holiness of his Nature and his active Obedience : In the One , we Answer the Image of God ; in the Other , the Will of God. So from Christ it is we die to sin , but that is by 〈◊〉 Death of Christ , Rom. 6. 6. So here , by the same Christ it is that the Application of all Spiritual good is made to us , but it s done by 〈◊〉 of his 〈◊〉 : I take that to be the sense of the Spirit 〈◊〉 that known place a little to be weighed , Rom. 4. 25. Who was delivered to death for our offences , 〈◊〉 was raised again for our Justification : that is , 〈◊〉 was delivered to Death as a Sacrifice to 〈◊〉 〈◊〉 our Sin ; so the word sin is taken , Isa. 53. last , and Levit. 7. 7. we read of a sin offering ; that is , A Sacrisice Expiatory to take away the guilt of our Sin And he was raised again for our Justification : 〈◊〉 is , To apply this Purchase for our Justification , 〈◊〉 that the perfect Righteousness of Christ might 〈◊〉 imputed to us . And because this Consideration is of more 〈◊〉 ordinary Consequence , and fits the discovery of 〈◊〉 truth : The next Cause being the Conduit to 〈◊〉 vey all knowledge ; we shall a little clear it , out 〈◊〉 the place 〈◊〉 , and the full Sense will 〈◊〉 〈◊〉 up in this Order : 1 Christs Resurrection is not our Justification . 2 Nor yet doth it only serve to declar it . 3 Therefore it remains , 〈◊〉 it must 〈◊〉 to apply Christs Merits to us . First , Christs Resurrection is not our 〈◊〉 ; that is , It is no part of that Payment by 〈◊〉 whereof we are pronounced Just : It Answers for nothing on our part to Divine Justice The Law required it not , it was no part of the Command , nor any 〈◊〉 of God to enjoyn any man to 〈◊〉 again : neither did our sin call for it at our hand 〈◊〉 point of Satisfaction , for the terms of the Curse 〈◊〉 thus , The day thou eatest there of thou shalt die 〈◊〉 death , Gen. 2. 19. That only 〈◊〉 Answers the Law and divine Justice , for that only we are Justified : 〈◊〉 Resurrection Answers not the Law nor yet 〈◊〉 thing of divine Justice ; for that which the Law never required , by that it never can be Answered : But 〈◊〉 Law requires a man , either to do that he may live , 〈◊〉 to die if he sin ; but it never requires him to rise 〈◊〉 , that 's no part of the Command , or the Curse , or 〈◊〉 : Therefore the Resurrection of Christ 〈◊〉 no part of Payment which is imputed , or for which 〈◊〉 are Justified : We owed Two things , Doing , 〈◊〉 Dying ; these answer the whole Debt , the Law , 〈◊〉 Justice of God. Though the Resurrection of Christ be no part os 〈◊〉 , yet it serves for more than a naked 〈◊〉 of our Justification : All Interpreters agree in 〈◊〉 , that it serves to declare our Justification ; but I 〈◊〉 there is somthing more in it . So the Apostle 〈◊〉 , 1 Cor. 15. 17. and he makes it one of those 〈◊〉 , wherby he urgeth them that deny the 〈◊〉 , If Christ be not risen , your faith is vain , 〈◊〉 are yet in your sins : Whereas if this 〈◊〉 may stand , That the Resurrection is barely a 〈◊〉 of Justification , a man might shew Pauls 〈◊〉 to be a weak one : For , it doth not follow , 〈◊〉 a mans Faith might find success without it , 〈◊〉 the Resurrection of Christ doth not give a being 〈◊〉 Justification , but only declare it ; as they say : 〈◊〉 the Text says , If Christ be not Risen , you are yet 〈◊〉 your Sins ; yet in the gall of bitterness , and bonds 〈◊〉 iniquity ; your sins are not pardoned , not subdued . Therefore ( if it be no part of the Payment 〈◊〉 which we are justified , and yet more than a bare declaration of it ; then ( there can be no other given ) 〈◊〉 must apply that for which we are Justified : it is an 〈◊〉 powerful cause to make Application of 〈◊〉 Merits of Christ to us for which and through which 〈◊〉 stand Justified in the sight of God. Not only the text is clear 〈◊〉 it , but the nature 〈◊〉 Application cals for it in a special manner , For by the 〈◊〉 of man we are lyable to a double evil : 1 〈◊〉 the revenging Justice of God. 2 To the 〈◊〉 and Power 〈◊〉 , Satan , and Death . For when a 〈◊〉 had 〈◊〉 himself into the hands of divine Justice , it was 〈◊〉 righteous with the Lord to 〈◊〉 up the Soul to the Authority and Vassallage of 〈◊〉 and Satan : Now therefore when our Savior Christ by his Death and Obedience answered divine Justice and so took away the first evil ; it was then 〈◊〉 with the Lord to free lost-man ( through Christ ) from the Second evil , the Authority and Tyranny 〈◊〉 Sin : Mark that place , Act. 2. 24. Whom God 〈◊〉 〈◊〉 up , having 〈◊〉 the sorrows of death , 〈◊〉 it was 〈◊〉 〈◊〉 he should be 〈◊〉 of it . 〈◊〉 cannot be meant of being holden by the bonds 〈◊〉 death , as if 〈◊〉 were bound to 〈◊〉 〈◊〉 〈◊〉 of God when he was in the 〈◊〉 ; for he that 〈◊〉 satisfied the 〈◊〉 of God could not stand bound to it any 〈◊〉 ; but when 〈◊〉 had suffered for 〈◊〉 〈◊〉 in the Garden and on the 〈◊〉 , he had then fully satisfied ; for the Law of God required no more 〈◊〉 Doing , and Dying ; so that Christ might have 〈◊〉 again as soon as 〈◊〉 he was laid in the Grave , but 〈◊〉 he lay so long was for another reason . But the 〈◊〉 here is , How he can be said to be 〈◊〉 from the pains and sorrows of Death when 〈◊〉 Body was in the Earth , and his Soul in Heaven 〈◊〉 say from a sorrowful and painful Death ; I 〈◊〉 that is true : Yet under favor I would say thus 〈◊〉 more , It was a kind of pain and grief to the man Christ Jesus ( as to any 〈◊〉 ) that his Body was in 〈◊〉 Grave when his Soul was in Heaven which did 〈◊〉 to be united together ; the keeping of these two 〈◊〉 is a 〈◊〉 to them , they are 〈◊〉 friends made to be together , the Souls of the Saints now 〈◊〉 in Heaven 〈◊〉 to have their bodies 〈◊〉 〈◊〉 : Now then , when Christ had fully satissied 〈◊〉 Justice , and removed the displeasure of God , it 〈◊〉 not possible he could be held by the sorrows of 〈◊〉 ; it was not 〈◊〉 that his Body and Soul 〈◊〉 be held asunder then . To clear it yet more 〈◊〉 ; 〈◊〉 may be considered in a double regard . As it is a punishment , the 〈◊〉 whereos may 〈◊〉 Justice . 2 As it is a part of that Tyranny 〈◊〉 Satan by sin doth exercise upon a man ; It is 〈◊〉 Death and Obedience of 〈◊〉 takes away the 〈◊〉 of Death in the 〈◊〉 sense ; but it is he 〈◊〉 of Christ that takes away the power and 〈◊〉 of Death in the Second sense : Again 〈◊〉 that Sin also hath a double 〈◊〉 . 1 As an Aberration or Transgression of the Law 〈◊〉 with the guilt and punishment that follows 〈◊〉 it . 2 As part of the Tyranny that Satan exerciseth over the Soul , there 〈◊〉 a hellish authority that 〈◊〉 exerciseth over the Soul by reason of Sin : Sin 〈◊〉 the first sense our Savior Christ had imputed to 〈◊〉 , the guilt of our Sins was charged upon him and the punishments of Sin was suffered by him , by which means he answered Gods Justice , and so came to justifie us : 〈◊〉 the tyranny and authority which Sin and Satan doth exercise over the Soul , that 〈◊〉 away by the Resurrection of Christ. This being laid for a ground it is alwaies required at the Sureties hand , not only to pay the Debt for the Debtor , but to bring the Debtor out of Prison in despight of the malice of 〈◊〉 Jaylor , and strength of the Prison ; When therefore Christ who is our Surety had laid and paid a ful price for our Surety to God the Father , and had fully answered that Debt which we stand bound unto by reason of our offence , so that now Justice was wel pleased with us , and the Anger of the Lord appeased towards us ; yet now , the soul is in Prison under the power of Sin and dominion of Satan , therefore it is requisite that God the Father having taken a payment must let the prisoner go free , and the Lord Jesus must undertake also to Redeem the soul from the power of Sin , and dominion of Satan , though they be never so strong , therefore God the Father raised up his Son Jesus Christ and together with him he raised us also . The soul by reason of sin comes to be forfeited to the divine Justice of God , to be a Prisoner to revenging Justice , ( for the Malefactor is the Kings Prisoner not the Jaylors , ) now Christ by his death satisfying Justice , he frees the soul from the authority of revenging Justice , but when the soul comes to be fetched out of Prison , though Gods Justice be satisfied , yet Sin and Satan keeps the soul in Prison and wil not let it go , unless by strong hand , therefore Jesus Christ by an Almighty power raiseth up himself from the dead , and by the power of his Resurrection he rescues the soul from the power of Sin and Satan ; when Justice is satisfied the Lord Jesus saies , I have satisfied for that soul , therefore Satan and Sin let him go ; they say , we wil not let him go , and they try al conclusions to hold him fast ; Now the Resurrection of Christ steps in , and the Lord Jesus being raised from the dead by a strong hand , he breaks the Prison which is Sin , and 〈◊〉 the soul from the power of Satan who is the 〈◊〉 , and in 〈◊〉 of them both he takes the soul 〈◊〉 them , and then puts it into the 〈◊〉 of al 〈◊〉 good , So that now the Authority of Sin and Satan is 〈◊〉 away which hindred the 〈◊〉 of 〈◊〉 〈◊〉 good things ; and 〈◊〉 is done by the 〈◊〉 of Jesus Christ. Hence it is that al special works of Grace 〈◊〉 in the communication of saving good to the soul , 〈◊〉 are all given to the 〈◊〉 of Christ. 1 Our Effectual Calling , Eph. 1. 19. the work 〈◊〉 〈◊〉 is there expressed on this manner , That ye 〈◊〉 know what is the exceeding greatness of his 〈◊〉 〈◊〉 to us-ward , who 〈◊〉 according to 〈◊〉 working of his mighty power ; 〈◊〉 whence 〈◊〉 all this ? it is shewed in the next verse , ver . 20. 〈◊〉 he wrought in Christ when he raised him 〈◊〉 the dead , and set him at his own right hand , &c. 〈◊〉 the same Power whereby God the Father raised Christ , and whereby Christ raised himself , by he 〈◊〉 same Power the Lord Jesus works the heart to 〈◊〉 . 2 Justification is attributed to the Resurrection 〈◊〉 Christ ; besides that place , 〈◊〉 . 4. last ( 〈◊〉 and opened before ) the Apostle in 1 Pet. 3. 21. 〈◊〉 〈◊〉 Baptism saves us ( not the putting away 〈◊〉 the filth of the flesh , but the answer of a good 〈◊〉 towards God ) by the Resurrection of Jesus Christ : That is , not the outward act of Baptism , 〈◊〉 Christ fignified by it , the answer or demand of 〈◊〉 good conscience is an effect of the Application 〈◊〉 〈◊〉 Blood of Christ to the soul , for when the soul is 〈◊〉 , a good conscience saies , I 〈◊〉 〈◊〉 sins are 〈◊〉 , my person accepted ; Conscience owns 〈◊〉 challengeth this , but whence comes this ? the Apostle here tels us , by the Resurrection of Jesus Christ : That is , the Resurrection of Christ is the special means whereby way is made 〈◊〉 the 〈◊〉 of the dea h and obedience 〈◊〉 Jesus Christ , to the soul , and by 〈◊〉 whereof the 〈◊〉 comes to be justified . 3 Hence again we are said to 〈◊〉 adopted by the Resurrection of Christ , 1 Pet. 1. 3. He hath 〈◊〉 us again to a lively hope by the Resurrection of Christ , from the dead . 4. Hence also Sanctification is commonly , constantly attributed to the Resurrection of Christ , Rom. 6. 4 , 5 , 6 , 7 , 8. The reason of all these expressions is , because the Resurrection of Christ is the chief cause to make 〈◊〉 〈◊〉 〈◊〉 Application of all Spiritual Good to the soul , and therefore we are called , justified , adopted , 〈◊〉 by 〈◊〉 of his Resurrection . And there is a 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 Explication from this 〈◊〉 ground , Matt. 28. 18. when 〈◊〉 〈◊〉 from the dead , he said , All 〈◊〉 Heaven and Earth is given unto me ; he received 〈◊〉 power at his Resurrection : by his death and obedience , he had purchased all the binding and condemning Power of Divine Justice , and all the power of Mercy , nay , power over all Blessings and Mercies , and Creatures , they all became his : But when he rose again , he then received all power over Hell , and Sin , and Death ; whereby he is able to vanquish these Enemies of our Salvation , and to rescue the Soul for which he hath died from the hands of all these , because he hath 〈◊〉 〈◊〉 power over al things in Heaven and Earth , 〈◊〉 dispose of them for his own glorious ends . 〈◊〉 again , Revel . 1. 18. Christ being 〈◊〉 〈◊〉 the dead , is said to have the Keys of Hell and Death ; that is , he hath a Sovereign Authority 〈◊〉 dispose of Hell and Death , to deliver his Servants 〈◊〉 Hell and Death ; and therefore also he hath 〈◊〉 to dispense Grace as he will , and how he will ; 〈◊〉 hence it is also that the communication of Grace 〈◊〉 been from the beginning , and shall be to the end 〈◊〉 the World ; and 〈◊〉 〈◊〉 there was a larger 〈◊〉 of the Spirit after the Resurrection of Christ than 〈◊〉 , 〈◊〉 , 7. 39. The holy Ghost was not yet 〈◊〉 , because fesus was not yet glorified ; the Spirit 〈◊〉 given 〈◊〉 , but the 〈◊〉 , and abundance , and 〈◊〉 of the Spirit was not given till after Christs 〈◊〉 ; for all that was given to all Churches , 〈◊〉 all 〈◊〉 , from the beginning of the World , was 〈◊〉 vertue 〈◊〉 Christs Resurrection ; but now the 〈◊〉 it 〈◊〉 , there was a greater measure of the Spirit 〈◊〉 , and when Christ 〈◊〉 to Heaven , then was 〈◊〉 larger measure than before , and when the Jews shall 〈◊〉 called , there shall be a greater measure still . Hence also Christ having 〈◊〉 Hell , and Sin , 〈◊〉 Death , by his 〈◊〉 he is armed with all Authority to send out 〈◊〉 to his Churches , and 〈◊〉 Presence and 〈◊〉 to go along with them , Eph. 48. 11 , 12. When he ascended up on high , he led Captivity captive , and gave gifts unto men ; he gave Apostles , Pastors , and Teachers , &c. Christs 〈◊〉 is one degree of his Exaltation , and the fullest 〈◊〉 largest expression of his Kingly Authority to provide 〈◊〉 , and to come along with them is from 〈◊〉 : so that here you have as it were a Key to open several Scriptures . The Frame of this Truth may be discerned in these Particulars : The Lord Jesus as the second Adam , the Head of the Covenant of Grace , hath all Spiritual Good in himself , and from him it must be communicated to al the Faithful as his 〈◊〉 . That he may communicate al Spiritual Good to his he must be able to crush all that power that shall 〈◊〉 the communication of this Good , for if 〈◊〉 were any power more able to oppose , than he to communicate , the work might be hindred . If he must crush all that oppose , then he must have a conquering Sovereign Power over all the Power of Hell , and Sin , and Death ; for unless he had a Sovereign prevailing Power over all opposing Power , he might be conquered and hindred as well as they delivered . Therefore he must have that Power that must raise 〈◊〉 from 〈◊〉 hour and power of darkness , Luk. 22. 53. Christ when he was to die , said , this is your hour , and the power of darkness . God the Father gave leave unto , and left him in the hands of Sin and Satan , and they did what they could do to hinder the Work of Redemption by Jesus Christ , and Christ felt it , and professed it , that all the Power of Hell , and Sin , and 〈◊〉 , was let loose upon him , and they brought him down to his grave , and there they would have kept him : But the Lord Jesus by the Power of his 〈◊〉 raised up himself from the power of darkness ( under which in some sort he then was ) and raising up himself , with himself he raised up us 〈◊〉 ; for as he suffered as our 〈◊〉 , so he rose again as our Surety , and so we were raised with him . Therefore when Christ will come and make Application of all Spiritual Good to any soul , he doth it by the Vertue and Power of his Resurrection . When the hard heart resists the Power of the Word , and saies all Threatnings , all Promises , all Commandements shal not prevail with me , and when Sin and Satan 〈◊〉 themselves to the uttermost to keep the soul still in the Gall of bitterness , in the bonds of iniquity , the Lord Christ comes from Heaven , and shews 〈◊〉 Power 〈◊〉 his Resurrection , give way Sin , give 〈◊〉 Satan , that soul is mine , and they all give way , 〈◊〉 thence comes the prevailing vertue of the Word 〈◊〉 the soul for its effectual 〈◊〉 home to God. 〈◊〉 you 〈◊〉 the Frame of this Truth . The Lord Jesus by the Power of his God-head , did 〈◊〉 up himself from under the Power of Sin and 〈◊〉 , and Death ; 〈◊〉 he had a Sovereign 〈◊〉 Power over Sin and Satan , therefore he is able 〈◊〉 conquer and to 〈◊〉 Sin and Satan where ever 〈◊〉 meets them . The Spirit of God also hath a hand in this great Work of Application , and indeed it is in a special 〈◊〉 attributed to him ; not because all the three 〈◊〉 do not joyntly work throughout in all the works of Application ( for according to the received 〈◊〉 of Divines ) all the Works of God upon the Creature are common to all the three Persons of the Trinity ) but because the manner of the Spirits work 〈◊〉 principally appear here : There are but three 〈◊〉 Works in the World , Creation , Redemption , and Application , which are given to the three Persons of the srinity according to the special manner of their working ; Creation is given to the Father , that 's the first Work , and therefore given to the first Person ; Redemption is given to the Son , that 's the second Work , and therefore given to the second Person ; Application of that Redemption is the third and last Work , and therefore is in a peculiar manner attributed to the third Person , the Holy Ghost . Conceive it thus : A Malefactor that hath committed high Treason against his Prince , and being taken , he is imprisoned in the strongest Hold , the deepest Dungeon , without hope of release ; imagine a man comes and satisfies the wrath of the King , and answers the Law , so that the King saies upon satisfaction given , the Law is fully answered , no wrong is done : If he shall so do , the King is bound , not only to be 〈◊〉 in 〈◊〉 of himself , and the wrong done to 〈◊〉 and his Law , but he is also bound to give his 〈◊〉 Hand , Authority , and Commission to him that paid for the Prisoner , that he may go and fetch the Prisoner from the Dungeon , and 〈◊〉 him away with him ; Imagine that the Jaylor grows sturdy and stiff , he 〈◊〉 the Prisoner is prositable to him , therfore he 〈◊〉 and saies the Prisoner shall not depart ; now he that hath Authority from the King must be able to break the Prison doors , and then to slay the Jaylor , and by force to deliver the Prisoner from the bondage he was in . Thus it is here ; every sinner is a Prisoner to Divine Justice , Sin is the Prison , and the Devil is the Jaylor that holds him in bondage by reason of the power of Sin , and by vertue of Commission from Divine Justice ; Christ Jesus hath come and payed our debts , satisfied Divine Justice , and answered the Law ; that God the Father hath professed , This is my beloved Son , in whom I am well pleased , the Law is performed , my anger fully appeased , and my mercy procured ; therefore all those sinners for whom thou hast died and obeyed , shall be redeemed from the power of Sin , and authority of Satan ; and now God the Father gives him a full Commission to 〈◊〉 those sinners from the hands of sin and Satan : But now , when Christ comes for the soul , Satan and sin refuse , they will not let the sinner go ; therfore Christ by the vertue of his Resurrection , and by the power of his Spirit , he doth rescue the soul , whether sin and Satan , and a mans heart will or no , he will have the soul , and humble him , and call him , and justisie him , and 〈◊〉 him , and glorifie him , and then deliver him up to his Father at the great day . Direction : How to help the souls of poor Sinners that are under the work of Application , either 〈◊〉 in it or in Preparation to it , here is Direction to you al , in the greatest streights whatsoever . When the Lord gives intimation to sinners , that they are not in the right way , and he begins to be 〈◊〉 with them , and our Savior Christ comes as the High Sheriff when he would put a man into Possession of his Land , that is Possessed by those that have no right to it : The High Sheriff comes with his Company and knocks at the door , now al that are within come and make resistance and labor to keep him out as much as they can ; So when our Savior Christ comes and saies to a desperate rebellious sinner , that soul of thine was never made for Sin or Satan , but thou must come and shouldest come out of thy sins , and come to me , saies Christ ; when the Word is thus 〈◊〉 with Life and power , now the soul is in an uproar , now the soul resists this Work , he makes al the doors and bolts fast , and he that comes in he dies upon it ; But the Lord presses in stil upon the soul , he must he wil conquer and subdue it to himself ; now the sinner sees nothing but Hel , and Death , and Damnation before it , die he must and that for ever if he stand out : and now he sees he should yeild and submit , he sees now the body of death that hangs upon him , the power of his lusts that prevails with him , and he finds his heart shut up under unbeleef , under the chaines of pride and vainglory and earthlimindedness ; and the Devil presents impossibilities to his view ; canst thou think that ever those sins of thine should be pardoned , or that ever that soul of thine should be delivered from under the power of them ; Now ( Brethren ) here the soul 's at a stand , above al , the stifness and stubborness of a mans own wil , no Threatnings , no Mercies , no Afflictions , no offers of Grace can prevail , but a man wil have his sins though the Devil have his soul , he finds his heart so 〈◊〉 , he must have his sin and his wil though he 〈◊〉 for it . Ay , now what wil you do ? The Cause 〈◊〉 this work of Application is 〈◊〉 of your self in Christ Therefore send your thoughts and keep your 〈◊〉 upon the Resurrection of Christ , set your eye , keep your eye there for ever ; see a passage or two from Scripture here . Rev. 1. 18. I was dead , but 〈◊〉 am alive , and I live for evermore , and I have the Keyes Hell 〈◊〉 Death saies Christ : Thou art 〈◊〉 Prisoner of Hell 〈◊〉 up in the chains of pride and infidelitie , and the Devil keeps thee under Lock 〈◊〉 Key as it were , and thou doest shut out the means 〈◊〉 Grace . Why behold Jesus Christ who dyed and hath 〈◊〉 againe , he hath the Keys of Hell and Death , 〈◊〉 when thou doest say , good Lord is it 〈◊〉 that 〈◊〉 this proud heart of mine should have any good , that ever these sins of mine should be pardoned or subdued . O look now to the Resurrection of the Lord Jesus , beseech him that only can do it , that hath a commanding power over Hel and Sin and the Devil , beseech him that lives for ever , that opens and no man shuts , that he would open thy heart and 〈◊〉 thy soul from Sin and Satan ; cry , Lord here 's a proud heart , a dead heart , and an unbeleeving heart , O let that power of thine unlock my heart and 〈◊〉 me of al the evils of my Sins , and possess me of al the good things of Jesus Christ : therefore have an eye stil to the Resurrection of Christ. But you wil 〈◊〉 , It is not possible , it is that Jesus that I have sinned against , resisted , despised , and the hour and power of darkness is upon my soul , Legions of Devils dwels here , prevailing over me and drawing me to sin , Ay ( Brethren , ) yet Christ by the power of his 〈◊〉 can do it for you , Acts , 2. 24. It was not possible that he should be held by the bonds of death ; when our Savior Christ was dying upon the Cross having the guilt of the sins of al the Elect upon him , al the Devils in Hel came about him then , but it was not possible that he should be overcome by them ; therefore look thou up to him and say , Blessed Lord 〈◊〉 thou that wast once under the power of darkness but it was not possible thou couldest be held by it , O behold and see and have mercy , I am under the power of darkness , under the power of sin and Satan , and I cannot get loose , yet if thou wilt please to open the Prison doors and to bring me forth , if thou wilt open my heart nothing can shut it . Thus you must have recourse to Jesus Christ as risen from the dead , having al power in his own hands , if indeed you would 〈◊〉 the work of Application to be a saving and a 〈◊〉 work . You that are brought to Christ , look hither stil ; when you find Satan too subtile for you , and 〈◊〉 too strong for you , be sure to keep your eye here , and keep your faith here , look to Christ , and to his death , and to his obedience , But look to his Resurrection also . Col. 2. 12. You are buried with Christ in Baptism , wherin also you are risen with him , through the faith of the operation of God who raised him from the dead . That is our Faith should be 〈◊〉 upon the Resurrection of Christ as that by vertue of which we shal rise with Christ , & get power against our sins ; You that have mighty distempers strong corruptions , you must look to 〈◊〉 power that raised Christ from the dead ; this is the skil of faith , like the Apothecary when he knows the Disease , he goes to the right Box , and applies the right Remedy ; So here thou hast a dead heart , a vain mind , a heart that canst not apply any saving good to thy self , look not now to the Justice of God ; that wil condem thee ; but look to the operation of a God that 〈◊〉 quicken and raise up thy dead heart , as he did 〈◊〉 〈◊〉 Jesus Christ : be 〈◊〉 you set your faith upon 〈◊〉 operation of God which raised Christ from the dead : without this al our Preaching and your Hearing were in vain , as the Apostle 〈◊〉 1 Cor. 15. 14. 〈◊〉 〈◊〉 Ministers on Earth had 〈◊〉 and Preached , and 〈◊〉 and done what they could , if 〈◊〉 had not 〈◊〉 again al had been in vain , we might have flung 〈◊〉 against the wind , the Devils would have laughed 〈◊〉 us al , you Preach and you Pray ? as when 〈◊〉 shoot 〈◊〉 shot against a Castle they do but laugh at them for it . So here , If Christ be not risen our Preaching is in vain , and your Faith in vain ; You 〈◊〉 for 〈◊〉 , and we Preach to commuicate Grace , we would have you quickned and you come for that 〈◊〉 , now that that must give success to al is the 〈◊〉 〈◊〉 Christ , or else al is in vain ; So likewise 〈◊〉 〈◊〉 one to thee as if Christ had not risen at al , if thou 〈◊〉 not the power of it in thy own soul ; O therefore when you come to the Ordinances of God , look up to the Resurrection of 〈◊〉 , that the Minister may speak and pray , and that you may hear and attend by the power of the Resurrection of Jesus , that 〈◊〉 〈◊〉 dead heart of thine may find a raising quickning 〈◊〉 from Sin and Death to Grace and 〈◊〉 , by the 〈◊〉 of 〈◊〉 〈◊〉 . The Second Proposition . Having dispatched the First , we come to the Second Proposition 〈◊〉 in the foregoing 〈◊〉 , concerning the 〈◊〉 of Application : 〈◊〉 : That , that power by which the Lord 〈◊〉 〈◊〉 Application is an Almighty power . This work of Application looks to God as the Author 〈◊〉 it , not in regard of any common 〈◊〉 〈◊〉 providence , whereby he leadeth out the act of every Creatues abilitity to it's end in al the several kinds 〈◊〉 : Acts , 17. 28. In him we live and move : The strong man faints if God withdraw , the weak is strong if God assist : Nor yet in regard of that 〈◊〉 which the Lord vouchsafēth to the work of grace 〈◊〉 wrought ; But 〈◊〉 puts forth an Almighty power upon the soul when he is pleased to bring it home 〈◊〉 himself , the Cause is ordinary , but the Work it 〈◊〉 is extraordinary , there is a mass of Miracles met 〈◊〉 when a sinner is Converted : It was a Miracle when the Blind was made to See , the Dumb to Speak the Deaf to Hear , and the Dead to Live , but in 〈◊〉 al these are met together , the Blind mind is Enlightned , the Dumb mouth is Opened , the Heart 〈◊〉 was shut up under hardness is Opened and 〈◊〉 , and the Dead soul is restored to Life again . Mat. 〈◊〉 . 5. That power whereby Christ was raised from 〈◊〉 dead is an Almighty power , but that he puts 〈◊〉 〈◊〉 the woking of faith in al that belong to him . Eph. 〈◊〉 . 18. His exceeding great power , according to the 〈◊〉 of his mighty power in you that beleeve , as 〈◊〉 wrought in Christ in raising him up from the dead : Hence the working of grace is called a Resurrection . Rev. 20 , 6. John , 5. 20. The dead shall hear . 〈◊〉 voice of the Son of God , and they that hear shall 〈◊〉 . So again , Eph. 2. 1. 2. You that were dead 〈◊〉 sins and trespasses , hath he quickned . Look we not only at the Weakness , but the hellish Opposition that a man hath naturally against al good ; 〈◊〉 wil appear it must be more than an ordinary power 〈◊〉 gives a being to grace in the soul : let the best obects be presented , the most perswasive and strongest 〈◊〉 pressed to a man under the power of his sins , 〈◊〉 these wil never prevail with him . Let God come 〈◊〉 Heaven and preach to Cain , Gen. 4. 6. 7. Let our Savior preach to and weep over Jerusalem , with many tears , O Jerusalem how often would I have gathered thee , Mat. 23. 37. Let Judas live in the Family of Christ , yet if there be no more but an ordinary power , Cain wil be Cain , and Judas wil be Judas and go to Hell for all this . For , 1 The Soveraignty of Mans 〈◊〉 Will is such that it exceedeth all created power in Heaven and Earth : Amos , Chap. 4. See what conclusions the Lord there tries upon the rebellious Israelites , I 〈◊〉 given you cleanness of teeth and want of bread , 〈◊〉 . 6. I have witholden the rain from you , vers . 7. I 〈◊〉 〈◊〉 you with blasting , vers . 9. I have sent among you the 〈◊〉 , and overthrown you as Sodom , vers . 10. 11. And still this is added at the end of every instance , Yet ye have not returned to me . Rev. 16. 11. They blasphemed the God of Heaven because of their pains and sores , and they repented not ; Dan. 9. 13. All this evill is come upon us , yet made we not our prayer &c. The Seventy years Captivity was ended , but their repentance was to begin : When the Jews had travailed forty years in the Wilderness and been spectators of the wonders of God , yet they wanted a heart to turn unto their God , Deut. 29. 4. There is nothing but God that made the Will , that is above the Will , and can bow it , and frame it to the obedience of his own Will. 2 Besides the strength of the corrupt Will , look we at the power of Satan , that hath possession of the soul : Mat. 12. 29. The Devill is said to be as a strong man that keeps the house till a stronger than be comes and binds him , he improves al his policy and power to the utmost to keep the soul under the power of it's sins , and there is no created policy or power above that of Satan : He is only subject to the Almighty power of God to be driven out and 〈◊〉 thereby . Look to the nature of that good which the soul is to be made partaker of , It 's a supernatural good , That which eye hath not seen , nor ear heard , nor can it enter into the heart of man , what the Lord hath prepared for those that love him . 1 Cor. 2. 9. ( It 's meant not only of the things of glory , but the things of grace . ) Now a man is naturally and wholly corrupted and possessed with sin , Jo. 3. 6. That which is born of 〈◊〉 is flesh , that which comes by Generation is but either nature or corruption , Gal. 5. 19. The flesh lusteth against the spirit : Therefore it is beyond the power of the flesh to close with the spirit because contrary thereunto ; therefore Paul concludeth it , Rom. 7. 14. The law is spiritual and I am carnal sold under sin ; Again , that which must lift up Nature to act above its self , must be something above nature , for nothing can act beyond its own sphere and compass ; Trees grow but they have not sence , Beasts have sence but not reason , Devils have 〈◊〉 but they cannot close with God ; That that must cause the Dog not to return to his vomit again must change the nature of a Dog into a Lamb : It 's beyond the power of darkness to bring light , so 〈◊〉 ; It must be as the Apostle expresseth it , 2 Cor. 4. 6. God who commanded the light to shine out of darkness , that must shine into our hearts to give the light of the glory of God in the face of Christ. 〈◊〉 is the 〈◊〉 of power , not only to work something out of nothing , but something out of that which is contrary to it ; And therefore this work of the Application of Redemption to a lost sinner , is harder than the work of Creation it self , for as the Lord had nothing then to help him , so he had nothing to hinder him in Creating the World ; but here the Lord must take 〈◊〉 the heart of stone , he must turn the heart of flint into a heart of flesh , he must cause light to shine out of darkness , and work one contrary out of another . Why then are commands so frequent it Scripture ; as , make you a new heart and a new spirit . Ezek. 18. 31. Turn ye , turn ye , why will you die , Ezek. 33. 11. Beleeve in the Lord Jesus and thou shalt be saved . Acts , 16. 31. If a man have no power to turn himself , to what purpose are these commands , if there be need of an Almighty power to work these , why are they required of us ? 1 These and the like commands of God in Scripture , do shew ; not what we can do but what we should do ; not what our ability is but what our duty is , and what would be acceptable to the Lord if we could perform the same . 2 When the Lord gives a command together with the command he gives a power unto al his Elect to enable them to obey the command , as when he commanded Lazarus to come forth , Jo. 5. 20. 3 When we are commanded to return , to repent and beleeve , the meaning is not that we of our selves , by our selves and our own power should do this , but thus , that we should be content that the Lord should work in us what he requires of us ; we should lie under the stroke of the truth , and receive the powerfull impression of the spirit and be content to be made able . The Third Proposition . We have heard , 1 That God himself is the Principal Cause of Application : and 2 That the Power which he puts forth in this Work is an Almighty Power . Now Thirdly , Those means which the Lord is pleased to appoint , and to use , are the instrumental causes of Application : This meets directly with that vain conceit of the Familists , Doth the Lord do all the Work ? it seems then a man may sit still and do nothing , nothing is required of us , there is nothing for us to do . It was a wise speech of one of the Antients , He that created thee without thy self , will not save thee without thy self ; know therefore we must , God by his Almighty Power , is the Principal Cause , and those means that he hath appointed are the Instrumental Causes . These are : First , The Word accompanied by the presence and operation of the Spirit : Isa. 59. 21. My Word and my Spirit shall never depart away from thee : The word he hath sanctified and promised to accompany for this great Work , and it is the Word of the Gospel mainly which makes this Application for our good ; He hath left an Impression of his own 〈◊〉 upon it : It is called the Ministration of the Spirit 〈◊〉 of Life , 2 Cor. 3. 6 , 7 , 8. but the Law is a killing Letter , it shews a man what he is , and what he 〈◊〉 , but the Gospel shews the means which the Lord 〈◊〉 appointed for the revelation and communication 〈◊〉 all Spiritual Good. Again remember this , The Word is but an Instrument or means , and therefore it 〈◊〉 no further than the Lord Christ works with it 〈◊〉 the operation of his Spirit : hence it 's called the 〈◊〉 of the Spirit , Eph. 6. 17. and Rom. 1. 16. The Gospel is the Power of God unto Salvation , as 〈◊〉 Lord puts forth his Power in and by the Gospel . Secondly , It is the Word in the ' Ministry of it , the 〈◊〉 published and preached , the Word rightly 〈◊〉 as the Apostle speaks , 2 Tim. 2. 15. that is , 〈◊〉 the Word is rightly opened , and rightly applied , works then more powerfully , because 〈◊〉 〈◊〉 to the Will of the Principal Agent , and according to the weakness of them to whom it is delivered , as the chewing of meat fits it for the Stomach , and therfore it nourisheth more , the pounding of 〈◊〉 makes it smel more : so it is with the Word when opened and applied according to the mind of God , it 〈◊〉 the savor of Life unto Life , 2 Cor. 2. 16. so 〈◊〉 Rom. 10. 17. Faith cometh by hearing of the Word of God : it is not meant that faith comes by hearing of the Word read , for that kind of preaching is 〈◊〉 meant for which a man is sent ( 〈◊〉 . 15. How can they preach , except they be sent ? ) but for bare reading no man had need to be sent . 2 Cor. 5. 17 , 18. God 〈◊〉 in Christ , reconciling the world to himself , and hath committed to us the Word of Reconciliation ; that is , the Lord hath delegated the dispensation of his Word ( in a way of Explication and Application of it ) to 〈◊〉 faithful Ministers . Only here observe Gods Order . 1 The Power resideth first in Christ and his Spirit . 2 From Christ and his Spirit , it comes to the Word . 3 From the Word to the Administration thereof by the Dispensers ; where you find most of the Word , and most evidence of the Spirit , there you shall find the work to go on powerfully and successfully for the bringing home of souls to God ; It is not all Eloquence , 〈◊〉 humane Excellency in the world , but where a man walketh with God in the use of his Ordinances , as when Paul was preaching , God opened the heart of Lydia , Acts , 16. 14. The Word is like a Burning-Glass ; that which burns and heats is not the Glass , but the beams of the Sun that pierceth through the Glass ; so it is the Power of Christ in a Promise , in a Command , that makes it pierce to the heart , Gal. 2. 8. He that wrought effectually in Peter to the Ministry of the Circumcision was mighty in me towards the Gentils : alas what is Paul , or Peter , or Apollo ( as the Apostle speaks , 1 Cor. 2. 5. ) but Ministers by whom you beleeve as the Lord gives to every man , 〈◊〉 are 〈◊〉 Instruments which stir no further than the 〈◊〉 will move by them , nor can do no more than the 〈◊〉 will work by them . Word , Prayer , Preaching , Sacraments ; these are 〈◊〉 weak in themselves , yet are they mighty through God , to bring in the souls of men in obedience to the Lord. Thus I have done with the Explication of this general Conclusion ( together with the particular Propositions contained in it ) that God himself ( the Father through Christ by his Spirit ) by an Almighty Power is the Principal Cause , and the Ministry of the Word the Instrumental Cause of the Application of all saving good . Let me ad some Uses that flow from 〈◊〉 . Information , in Two things . First , Hence we learn , That the 〈◊〉 of the work of Gods Grace upon the souls of his Servants is not done by moral perswasion , that 's Pelagianism , and Arminianism ; they require no more to the conversion of a sinner , but meer perswasion , the Promises of Grace must be pressed , the excellency and glory of Christ discovered , and that say they is all that is needful , lay but these before a man , and he hath power to embrace and receive them if he will. It is a false conceit ; If that Power that raised up Christ from the dead , must be put forth for the bringing home of a soul to God , then there must be more than moral perswasion , which only stirs up , and draws out that ability that is within us . Men may come dead , and sit so , and return so and be never the better for all the Ordinances and means of Grace , if they have no more than them , Isa. 57. 19. I create the fruit of the Lips peace peace , to him that is neer , and to him that is far off : it is a creating Power that must be put forth , Ministers do speak in vain else . Hence again , it 's certain the work of God in Application is irresistible : This is the main 〈◊〉 from whence that Error is confuted : That Power 〈◊〉 raised Christ from the dead was irresistible , notwithstanding all sins , and all Devils , notwithstanding 〈◊〉 hour and power of darkness , yet he 〈◊〉 up himself from the dead , and by the same Almighty 〈◊〉 Power he works faith in our hearts , and quickens 〈◊〉 with Spiritual Life , when we were dead in sins and trespasses , Eph. 2. 1 , 2. It 's true , there is nothing but Nature and corruption in a man , and by vertue of that , a man opposeth and resisteth the work of Grace : yet so to resist as to frustrate the work of God , it is impossible : God were not Almighty , if sin and Satan could hinder his Work. Tryal of our Conversion : Observe whether the work of Application come from Heaven or no , if so , it leaves the 〈◊〉 of an Almighty Power upon the soul : as Christ said , The Baptism of John , 〈◊〉 it from Heaven , or from man ? So I say of Application , Is it from Heaven , or from your self ? 〈◊〉 is certain , if it be not from the Almighty Power of God it will never bring thee to God neither in this world , nor the world to come : If the soul can say , it was not the power of Men , or Means , or Ordinances ; I had all these , I understood all these , and yet was the same man still , I had the old pride and lusts still , they lodged in my bosom , and came out as occasion served as a dog returning to his vomit , till the Lord came from Heaven and broke in mightily upon my heart , and there was no resisting of him . If you say , Must every one see the working of this Almighty Power in his own soul ? This Work may be really and savingly wrought though the Saints do not generally see and 〈◊〉 〈◊〉 , and how there is an impression made upon the 〈◊〉 the Almighty Power of God ; even as 〈◊〉 are grown , though it be not observed how . We see the Power of God in other things . They are Natural and outward , this inward and Spiritual : Take the influences of the Heavens , and 〈◊〉 Minerals and wonderful things that are wrought 〈◊〉 , yet there is not one of a thousand that are 〈◊〉 to discern , and discover these : But this Influence of the 〈◊〉 Power of God in the conversion of a 〈◊〉 , is far more secret and Spiritual , such as we are 〈◊〉 able to reach . It is the prayer of the Apostle for the Ephesians , Chap. 1. 17 , 18. that they might know the working of his mighty Power in working Faith ; it is the most mysterious of all the works of God , it shakes the 〈◊〉 of the ablest Divines upon Earth . Comfort to releeve the hearts of sinners against desperate discouragements , when the floods of iniquity 〈◊〉 in amain upon the soul , the sinner looks to his 〈◊〉 , to Gods Ordinances and Providences , and 〈◊〉 the Work of God that should be wrought in him , and 〈◊〉 what ods and disproportion there is between his Soul and that blessed Work that should be in him ; why truly this is the only help to a soul in such a case : with man it is impossible , but not with God , for with him all things are possible , Matth. 19. 26. Though there be such a vast disproportion between thy own ability and this Work , that thou shouldest never attain 〈◊〉 if thou wert left to thy self ; yet know , that Christ by the Almighty Power of his Spirit is able to do it for thee . But the soul will say , the truth is , there is not so much disproportion , but there is as much opposition in my soul to the work of Grace ; why should God ever give me that mercy which I would not have , and that Grace which my soul hath so much opposed this is another depth : Why yet know thou , that Gol can overwork all these , and will do so for thee if thou seek unto him ; But know this to thy ever lasting terror , That if thou do 〈◊〉 thus in the hardness and opposition of thy heart against Christ and his Grace , that this Power of the Lord that would convert thee , will put forth it self to confound thee to thine eternal ruine . Exhortation : Not to defer the time 〈◊〉 Grace , but every soul of us with trembling hearts to attend upon the Lord in the use of means that he may be pleased to work his own good Work in us : It 's that the Apostle exhorts unto , Phil. 2. 12. Workout your 〈◊〉 with fear and trembling ; and he gives the reason of it , For ( saies he ) it's God that worketh in you to 〈◊〉 and to do of his own good pleasure ; that is , it is in Gods hand to help us , or to forsake us , either 〈◊〉 make the means effectual for our saving good , or else to withdraw his presence and blessing from them , while we do enjoy them . 〈◊〉 , Be 〈◊〉 fearful not to slight any Ordinance God hath appointed , as Naamans 〈◊〉 said to him , Go and try it , he that now counsels you to it , may bless it , and work by it if it please him . Secondly , Tremblingly fear to fall short of Gods Power in an Ordinance , for a man may fall short of God and Christ and Grace , and all good even while he doth enjoy the Ordinances of God , and live under them , therefore say as Elisha did , Where is the Lord God of Eliah ? Here is the Word , and here is the Ordinance , but where is the Lord God of this Word ? the God of Preaching and Praying ? It is not in the Minister , or the means to do good to my soul , but Lord speak thou the word , and it shall work upon my soul , as he said 2 Kings , 4. 29 , 30. As the Lord lives , 〈◊〉 will not leave thee till thou go with me ; do thou so , when the Lord gives thee means , say , I will not leave the Lord until he make this Counsel , this Word , this Ordinance effectual for my saving good . Be also tremblingly fearful when the Lord works by any Ordinance , lest you should go out from , or with draw your self from the power of it when you find and feel somthing more than Man , and Means , and Ordinances , Oh let it not slip away , the Lord was in that word , do not suffer that stroke to go away , because God is there ; now the Lord is working , be you sure to follow the blow , and give not over wrastiing 〈◊〉 striving with the Lord until he bless you with the 〈◊〉 working of his Word and Spirit , and so apply unto thy soul all Spiritual Good in Jesus Christ. BOOK III. LUK. 1. 17. To make ready a People prepared for the Lord. HAving dispatched the Nature of Application in the General : The Parts thereof come to be Considered in the next place . These are Two , 1 A Preparation of the Soul for Christ. 2 An Implantation of the Soul into Christ. That so having the Son we may be sure to have life , 1 Joh. 5. 12. possessing him who is the heir of all , we may be possessed of all both Temporal and Spiritual Blessings with him : But before the Soul can be engrafted into the true Vine Christ Jesus , it must be prepared and fitted thereunto by the powerful work of the Spirit of God upon it , being not fit to receive a Christ by Nature , and unable to fit its self thereunto , by any liberty of Will , or any sufficiency natural it hath : When then these Two Works are imprinted upon the Soul , the Sinner comes to take full possession of a Savior , and to have all those Spiritual good things which Christ hath Purchased , applyed unto him : And thus these Two taking up the whole Nature of Application , it 's manifest they must be the Parts of Application , as reason inforceth . The First , is thus Described : Preparation is a fitting of a sinner for his Being in Christ. The words of the Text will afford us full ground for the Handling and Discovering of this Truth , To prepare a People fitted for the Lord : Which words make known the main Task that was imposed upon John the Baptist , and that great Work of his Ministery , ( being the Forerunner of our Savior Christ ) wherewith he was betrusted , and for which he was every way fitted with Gifts and Graces proportionable ; Therefore it s said in the beginning of the Verse , He shall come in the Spirit and Power of Elias . i. e. He shall have that large measure of gracious and Ministerial Gifts , that special presence and assistance of the Spirit of the Lord accompanying of him , as somtimes Elias had ; that so in the corrupt and declining state of the Church , which was now exceeding great , he might set things in a better frame , build up the Breaches made , taking off those Dissentions , Errors , and Divisions , which had spread over the Body , and eaten into the Bowels of the Church of the Jews like a Gangrene or Cancer . And therefore as it was foretold of him , so it was performed by him Matth. 17. 11. He did restore all things : Namely such was the lively and over-ruling power of his Ministery , that he wrought the Hearts of the Children , otherwise 〈◊〉 and rebellious to the wisdom of the just men , that laying aside all carnal wisdom of the 〈◊〉 which was enmity against God , and caused 〈◊〉 and strifes among men , they came to judge 〈◊〉 of things that were excellent , to set the greatest Price and account upon those things which were of greatest worth , the Truth of God , his Will and Wayes , warily to observe the seasons 〈◊〉 these are Dispensed , and Revealed ; And so with readiness to attend thereupon , and to entertain those opportunities and means of Grace and Good , whence follows a mutual agreement between the 〈◊〉 〈◊〉 , and these their converted Posterity : They long before expected a Savior , 〈◊〉 now fitted 〈◊〉 Receive the Lord Christ their Saviour , now 〈◊〉 . In the Words there be Three divine Truths which 〈◊〉 will take notice of , in which the Pith of the foregoing Description is expressed . 1 All men by Nature are unfit to Receive Christ. 2 There must be a Preparation therefore made for that end . 3 The Ministery of Elias is the means to do this . The First of these though proper enough for this 〈◊〉 , yet we shall reserve the 〈◊〉 thereof , 〈◊〉 we come to discover the manner of Gods 〈◊〉 , in drawing of a sinner to himself , where the 〈◊〉 fastening to his Corruption , and the Lords 〈◊〉 him from it , being handled together , will 〈◊〉 way the one for the other , and give light the 〈◊〉 to the other ; we shall therefore defer the further 〈◊〉 of that , till we come to that place : Proceed we now to open the Second Point ; That is , The Soul must be sitted for Christ before it can receive Him , or Salvation by Him : This is the Scope of the Place , the Way and Order of the Lords approach ; where there is no Preparation made , there is no Expectation of a Savior to come : Thus it was Prophesied , Mal. 3. 1. 〈◊〉 , I will send my Messenger , and he shall Prepare the way before me , and the Lord whom yee seek will suddenly come into his Temple ; Thus was it accomplished by the Baptist , to whom the Word of the Lord came , and he came 〈◊〉 in the 〈◊〉 about Jordan , saying , The voyce of one crying in the Wilderness , Prepare yee the way of the Lord , and make his paths streight , Luke , 3. 4. A similitude taken from Earthly 〈◊〉 , our Savior he is the King , and he was now to come in his own Person , and in the Ministery of the 〈◊〉 , and thereby into the Souls of his People ; And 〈◊〉 the Baptist makes Proclamation , Not for their 〈◊〉 , so much , as for their Hearts , that the 〈◊〉 〈◊〉 thereof might be dislodged : And the 〈◊〉 fit to entertain the Lord Jesus : And that this was a Spiritual Preparation , the nature of Christs Kingdom 〈◊〉 being 〈◊〉 〈◊〉 world , Joh. 18. 36. And the 〈◊〉 of his Proceeding being professedly 〈◊〉 to the pompe of Earthly Potentates , will evidence 〈◊〉 : For , 〈◊〉 shall hear his voyce in 〈◊〉 〈◊〉 , Matth. 12. 19. But the Baptists Sermon , who 〈◊〉 knew the 〈◊〉 of his own 〈◊〉 , puts it out of doubt : For so he ads , 〈◊〉 . 3. 1 , 2. Repent 〈◊〉 〈◊〉 kingdom of Heaven is at hand : As the 〈◊〉 〈◊〉 sayes , Prepare yee the way of the Lord : 〈◊〉 〈◊〉 he had said , Repenting is Preparing . And 〈◊〉 , 3. 5. Every ' Mountain shall be made low , and 〈◊〉 〈◊〉 thing streight : The sense of which words that it could not be literal but Spiritual , the accomplishment of them in Experience , is proof most pregnantly undeniable . The Sum is , The Heart is the high way , while the Gospel is Preaching , Christ is coming ; the Heart must by Repentance be fitted for Christ , offering himself in that , and then Christ will come by that means thereunto . In this Preparation ( for the Explication of it ) we are to attend Three Things . 1 Wherein it Consists . 2 The manner of the Work. 3 The Reasons of it . For the First of these , What this Preparation is , or wherein it 〈◊〉 . Generally : It is a renouncing of whatsoever might cross the coming and entertaining of our Savior Christ into the Heart : And it is the fitting of the Soul 〈◊〉 Faith , and for being in Christ by Faith : Particularly it shewes it self in Four Things . The First is the Renouncing the Authority of those bosom Corruptions which have Lorded it over the Soul , and kept out the Power of the Gospel from prevailing and taking place in the Heart ; That accursed Union and Combination that hath been long between the Heart and its secret Lusts , which for their naturalness are said to be The old man , Eph. 4. 22. And for their néarness our earthly members , Col. 3. 5. born and bred with us , which make and 〈◊〉 the Corrupt disposition of our Hearts ; This Combination must be broken , this League 〈◊〉 ; else there is no place for the Presence of a 〈◊〉 . True , These noysom Distempers will be as Tyrants still , Usurpiug Authority over the Soul , but they are not acknowledged as Lawful 〈◊〉 , by the Soul rightly prepared for the Lord : But the sinner rightly fitted , shakes off the yoak and 〈◊〉 from under the 〈◊〉 of these Distempers , 〈◊〉 though he be not able to wage War and to mortifie them , by any power received ; 〈◊〉 he withdraws his 〈◊〉 from his Lust , and stands ready , to entertain a deliver ; This 〈◊〉 Work the 〈◊〉 here 〈◊〉 by the Evangelist , implyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 perfect onem sonat 〈◊〉 concinnitatem 〈◊〉 ad 〈◊〉 aptantur , saith Calvin in Locum . And the Original in the Prophet Isa ah , 40. 3. imports no more : both shewing the same thing , even an utter Emptiness that ought to be in the heart : Thus also is this Work 〈◊〉 and set out in the 〈◊〉 thereof , Every mountain shall 〈◊〉 〈◊〉 low , It is not paving but levelling , not a bringing in of some 〈◊〉 ability so much which this Preparative stroak 〈◊〉 stamp looks at , ( take it strictly ( in hoc signo 〈◊〉 , as they say ) but a removing of all that , out 〈◊〉 the way which might stop or stay our Saviors coming , for 〈◊〉 he Professeth , Matth. 10. 37. He 〈◊〉 loveth Father or Mother more than me , is not 〈◊〉 of me : Not 〈◊〉 , that is , Not fit to 〈◊〉 him , or Mercy by him : As we use to say , A fusty Vessel is not worthy of precious Liquor : A dusty Cabinet not worthy to have a Diamond put into it . That is , They are not fit to Receive these , 〈◊〉 the Things will be spoyled , not 〈◊〉 〈◊〉 them . The Soul is brought to Renounce 〈◊〉 might serve to share in the Work and Glory of Free Grace , and so cast some blemish 〈◊〉 , or at 〈◊〉 diminish the due worth thereof : which the 〈◊〉 Christ ( who doth all to the praise of the Glory 〈◊〉 his Grace ) will not suffer , and therefore he will have this Coast cleared also before his coming : And the Soul must be emptied , not only of those things , which out of the intr 〈◊〉 Evil of their nature do cross the Nature of Grace , as Sins and Corruptions ; but also of all that confidence in any spiritual sufficiency 〈◊〉 〈◊〉 , by which , while we would seem to share with him in the Work of our Conversion , and ease 〈◊〉 of some part of the Labor , we do indeed take some part of the Honor from him , concerning which 〈◊〉 hath said , That he will not give his Glory to 〈◊〉 , Isa. 42. 8. The Lord Jesus as he will not suffer 〈◊〉 Corruption never so strong to hinder his Work , when he will accomplish it , so neither will he suffer 〈◊〉 of our performances or abilities , be they what 〈◊〉 will , to joyn Purchasers with him in the 〈◊〉 of Grace , as though he were not either able or willing to be the Author and sinisher of our Faith 〈◊〉 . No , no : We must not ad of ours , but in 〈◊〉 case take all of him , and from him ; not bring 〈◊〉 own wisdom with us , but become fools , that we 〈◊〉 be wise ; and that 's the way which God hath 〈◊〉 to gain information , not think to ioyn our 〈◊〉 with Christ , and so become Co-partners with 〈◊〉 , ( I speak of the first Work of Conversion ) to 〈◊〉 our selves Holy , Just , and Wise , but 〈◊〉 our selves we must look that he should be made Wisdom , Righteousness , Sanctification , and 〈◊〉 to us . Hence the Apostle , Phil. 3. 9. professeth he desired 〈◊〉 to be found in Christ , not only as not having his 〈◊〉 sins , but not having his own 〈◊〉 , which 〈◊〉 by the Law. A Real Renouncing of our own worthiness of that Grace and Mercy which we need , and without which 〈◊〉 are most miserable ; this being one Condition of the Second Covenant of Grace made in Christ , wherby it 's differenced from that of the Law made with Adam ; Namely , That Holiness and Righteousnes wherewith the Nature of man was beautified in Paradice , though it was not so natural as issuing out of the Principles , out of which he was compounded and made , yet by all Orthodox Divines it is in this sense judged natural in that in Gods wise Providence and righteous appointment , it was due to Nature ; It being cross to the wise proceeding of the infinite wise God , to require Obedience from a Creature if he should not have given ability to the Creature to perform it : It Arguing weakness and unskilfulness at the least , in the Workman to make a thing for an End , and not make it able to attain the End 〈◊〉 which it was made : But in this Second Covenant of the Gospel , it is far otherwise ; when we in our first 〈◊〉 had mispent the stock the Lord had bestowed upon us , we were unworthy to be betrusted with any more : and hence it coms to pass when the Lord wil lay hold upon the proud heart of a Sinner and draw him to himself , he sinks his Spirit with the sence of his own wretchedness , so that he sees and confesseth freely that he is undone without Mercy , and yet conceives it 's not possible that ever such a worthless worm should partake thereof , acknowledgeth it's just with God to deny to give , nay to offer Grace to him , that hath slighted , rejected , opposed Grace from day to day ; He knowes he cannot procure or Purchase Gods favor , challenge he dare not , without it he concludes he must perish , and yet deserves by his own confession he should never obtain it ; Dan. 9. 7 , 8. O Lord , Righteousness belongs to thee , but unto us confufion of face , nothing but shame and confusion belongs to us , no mercy nor grace , Ezek. 36. 31 , 32. They shal loarh themselves in their own eyes ; and not for your 〈◊〉 do I these things saith the Lord ; be ashamed and confounded , O house of Israel . In a word , then is a man truly worthy that is fit to hear of , and to receive mercy , when he is rightly , really become 〈◊〉 of his own unworthiness . The soul now stands ready to side it with Christ for him to take possession of it , that though the soul be not able to kill sin , yet it 's empty , the Coast is cleer , as when Joab sent to David to come and take the City , so the soul stands ready , that if Jesus Christ would come and take possession of it , and do that for it , which it cannot do it self ; this is that that it would have , the soul is content that Christ should do all ; as suppose a City that is Garrisoned with Enemies , they cannot get them out themselves , but they are willing that the General should come with his Soldiers and drive them out , and place another Garrison there : so the soul is content that Christ should dispossess whatsoever opposeth him , and do whatsoever is pleasing to himself , Isa. 26. 13. O Lord our God , 〈◊〉 Lords besides thee have had Dominion over us , but by thee only will we make mention of thy Name ; as if the soul should say , I cannot subdue my sins my self , but let Christ do what is good in his eyes ; the soul is content that Christ should work upon it , and do all for it . The Second Particular to be attended for the Explication of the Point , is to shew the Manner of this Work : and that will also appear in Four things . The soul of a sinner is meerly patient herein ; it 's wrought upon him , not wrought by him , by any power he hath inherent in himself ; so the phrase and language of Scripture , Jer. 31. 18. Turn me , and I shal be turned : and verse 19. After I was turned I 〈◊〉 : that also includes as much , Gal. 4. 9. we know God , 〈◊〉 rather ( in this first Work ) are known of him . And therefore it 's no work of Sanctification , properly , and as it 's taken in a narrow and strict sense ; for the sinner be ng justified by Faith , and having the Spirit of Adoption dwelling in him , hath received a principle of life wherby he comes to be active , Act. 15 9. Having purified their hearts by faith . This only is in way of preparation to fit us for our being in Christ , that I may receive this power ; this is to make room for faith and Christ , that having received him , I might be enabled by the power of the Spirit to run right , which is Sanctification : Hence then , go no further than this work : the sinner as yet is not a good Tree , nor can he bring forth good Fruit , but is in way of preparation to be made one ; yet this work as it comes from the Spirit , is good and pleasing to God , because the Spirit is a good tree , and is the Author of this , I only am the receiver of it , and therefore it is none of my fruit properly , nor am I said to do any thing to please God by this , because it 's done in me , not by me ; As it is in the infusion of the Grace of Faith , look at it , as the soul is the subject of the Work , the act it self comes from the Spirit : and as a fruit of the Spirit it is good and accepted of God , yet I cannot properly be said to please God in it , because it is not an act done by me . Hence those feeble Objections fall to the ground , and are wiped away with a wet finger . If there be any saving Preparation before the infusion of Faith , then the soul brings forth good fruit , and is a good tree without Faith : And Secondly , then there is somthing which pleaseth God , and then the soul pleaseth God without Faith. The Answer is easie , and at hand : These saving Preparations are no acts of mine , therefore not my fruit , nor can I be said to do any thing to please God by them , because they are 〈◊〉 in me , not by me , and the soul may have a good work wrought upon it , and be the receiver of it though not the Author of it ; but as they come from the Spirit of God who is holy and blessed , so are they good fruits , and truly pleasing to God. This Preparative Work imports not so much any gracious habit or spiritual quality which is put into the soul , as a principle by which it is enabled to act that which concerns its everlasting welfare : but it s rather an act of the spirit of Christ , whereby it doth fling down those strong holds , dispossess the power of Satan , and quit the soul from those overpowering and prevailing claims which Satan and Sin 〈◊〉 over it , as to exercise their tyranny and authority upon it ; The soul sues out a divorce ; now that is to weaken , and wholly to remove the claim of marriage , and authority which the party challenged thereby to act upon the party and overrule her , and yet 〈◊〉 divorce is neither marriage nor matrimonial love , but making room for the right and possession of the spirit by faith ; as Hos. 3. 3. Thou shalt not befor another , so I will be for thee . Acts ' 26 18. To turn men from darkness , and from the power of Satan . It 's a cutting off of the branch that it grow not upon its old root , and receive not sap and influence therefrom . For in the Fall of Man , there was a double work of Sin , First a turning of the soul from God ; Then Secondly a settling of the soul upon the root of Adams rebellion , by a delivery of it up into the hand and power of perverted mutability , whence comes a daily influence , and entercourse of the power of sin , and of Satan by sin , acting of it as he will ; now this cutting off the soul by preparation , breaks off the continuance , and growing to the root of 〈◊〉 ; which being interrupted and intercepted , it cannot act and carry the soul as formerly . When this Preparation is fully wrought , Faith is certainly , and wil undoubtedly be infused , and cannot be hindered , when ( I say ) it is compleat and come to its full period in ultimata dispositione : for there is a legal preparation which may befall Reprobates , it is a plashing of the soul not a total cutting off the soul from sin , which makes corruption couch more close , but will never kill it , nor is appointed by God for this end , to make way for the form of Faith , but for other ends , ( as shall appear in the use of the point . ) But there is also an Evangelical Preparation , wherin the Lord intends to fit the soul fully for faith , and its implanting by faith into Christ : and this end he doth never , he can never miss ; For there is no Efficient that spends his time & labor in preparing the matter but he will bring in the form , unless either he wanted wisdom in beginning that which he should not perfect , or wanted power in making a preparation for that , he could never bring to perfection , but neither of these can befall the Lord. Mal. 3. 1. When the soul is prepared , then the Lord presently comes into it . Hence that Cavill is crushed , as being a 〈◊〉 meerly coyned to cast a blemish upon this truth , say they who deny this Work , imagin a man in this Preparative Work should die , whither should he go ? to Heaven he cannot , 〈◊〉 he hath not life not having Christ ; to Hell he cannot , because he hath a 〈◊〉 Work wrought upon him . The Answer is , he is in a state of Salvation Preparatively , and shall certainly possess it , because he cannot but have faith and be united to Christ , and so saved by him , The like may be said of such as are Justified , what if they should die before they be Sanctified , no impure thing shall see Gods face , the Answer here and there will be alike . This Preparation makes the sinner give way to Christ in all , of himself , and that in al things there is not a corner in the heart , not an affection , no back door , no 〈◊〉 or cunning conveyance in the soul , to be kept from Christ : But it sets open the Door and delivers up the Keys into the hands of Christ. Either all , or none at all ; not cut , but cut off ; the soul is not only changed from her lusts , but divorced fully . In Jer. 3. 10. It is said they turned not to the Lord with all their hearts but fainedly , there is some secret lust reserved in the heart that is the bane of all Hypocrites , but this Preparative Work fetcheth off the heart from al secret distempers , there is none reserved , but the soul is willing that the Lord Christ should take away every thing that hinders ; A reservation of any lust will not stand with Preparation ; a sad Preparation fetcheth off the whol soul. Three Reasons why there must be such a Preparation . First let the Testimony of the Scriptures be heard which will evince it ; and Secondly the force of Argument which will conclude it undeniable . The Scriptures are pregnant which speak to this point , I shall insist mainly upon three . John , 5. 44. When our Savior had in the foregoing verses discovered the unteachable stifness of the hard hearted and rebellious Jews , that though they had the Preaching of John the Baptist who was a shining and a burning light to point out our Savior to them ; they saw the works of our Savior daily before their eyes that might convince them ; yea , 〈◊〉 the Scriptures the Records of the counsels of God , which might shew them the way to life in Christ and perswade their hearts to imbrace it ; yet our Savior upbraids their rebellion to their faces , Ye will not come to me that you might have life , verse 40. But the question might grow what might be the cause of this incorrigible perversness of their spirits , for if another came in his own name they would hear him , but though he came in his Fathers name they would not receive him . verse 43. He answers therefore in vers . 44. How can ye beleeve which receive honor one of another , but seek not the honor that comes from God only ? Where these Two things are plain . 1 When the poyse of corruption and the body of death so far prevails , that we seek our selves , and set up our own persons , in the eyes and hearts of others : when we would study to please men , and to seek applause and approbation from them , and satisfie our selves therein , and so set up our selves in their esteem : our Savior professeth and that peremptorily , how can ye beleeve ? that is , it is impossible ye should beleeve , as if he should say , these two are so contrary , as Heaven and Earth one to another , they cannot meet together in one heart ; and therefore this is made the first step to Christianity , If any man will be my 〈◊〉 let him deny him self and follow me , Matt. 16. 24. Where there is no denying of a mans self , there can be no following of Christ. That God should give al to me , work all by me , and take al from me , this is to seek the glory that comes from God only , this is my honor , when I am willing that God should honor himself upon me and by me . 2 If seeking honor from man and faith cannot stand together , then the sovereignty of this sinfull distemper must be renounced , as cross to Grace and Christ , before we can receive Faith or Christ by Faith. The like place you have John , 6. 44. Uttered and expressed upon the same ground and occasion , and tending to the same end : When the Pharisees despised the Person and quarrelled with the Word of our Savior Christ , Is not this Jesus the Son of Joseph whose Father and Mother we know , how is it that he saith I came down from Heaven ? vers . 42. That which they saw not , understood not , that they would not entertain ; our Savior shews the reason of this wretched rebellion of heart , No man can come to me unless the Father which hath sent me draw him , unless the Father who hath called our Savior , and committed the great Work of Salvation to him , and sent him to that purpose , by a holy constraint draw the rebellious 〈◊〉 out of himself to Christ , he will not he cannot come unto him ; comming is Beleeving ; drawing is Preparing ; when God the Father lets in his heavy displeasure into the soul of a sinner to force him to seek out to Christ for present relief , there is else no way but perrishing , this is that that causes him to go out to Christ. It is hence plain . 1 Unless a man be Drawn there is 〈◊〉 Comming . 2 He that is Drawn will certainly 〈◊〉 Without Preparing there is no Beleeving , and he that is Prepared , will undoubtedly come and Beleeve . It 's the scope of that 〈◊〉 , and the very aim of the parrable , No man can enter into a strong mans house before he first bind the strong man , and then 〈◊〉 possession of the house , 12. Matt. 29. The house is the heart the strong man is Satan , who takes possession thereof , and rules in the soul by means of 〈◊〉 , the binding of this strong man , is taking away of the over ruling claim , and challenge , that Satan by 〈◊〉 laies to the soul , and by vertue whereof he acts it and carries it to the commission of evill , 〈◊〉 〈◊〉 while our Savior by a superior right of 〈◊〉 , by 〈◊〉 precious blood , laies claim to the soul , this soul is mine : he binds Satans hands , brings to nought and disanulls his claims , and so spoyls him of 〈◊〉 that rule and tyranny he exerciseth in the soul. It 's the meaning of that order appointed by God in the work of Conversion and 〈◊〉 the soul to himself , Acts , 26. 18. To 〈◊〉 them from darkness 〈◊〉 light from the power of 〈◊〉 to God , first from the one , then to the other . Take also Two Réasons of the Point . If there be not Preparation before implantation , then the soul is implanted into Christ while it is in the state of Nature , under the command of Sin , and Power of Satan , and setled in it self ; For upon this ground , and by this grant to be implanted into Christ , and to be at the same time unprepared do stand together . But that is utterly impossible as apparantly contradicting the Principles of Reason , for then it should be under the power of sin and Christ at once ; in the Kingdom of Light and Darkness together ; in Hell and Heaven 〈◊〉 the same time ; a Subject to our Savior , and a Subject to his corruption ; and so a man might serve two contrary Masters , fully 〈◊〉 to the Verdict of our Savior Christ , You 〈◊〉 serve two Masters , Mat. 6. 24. 〈◊〉 at the same time should be affirmed of the same thing . If it be light , then it 's darkness . The Second Reason is taken from Rom. 11. 24. where the Apostle speaking of the Calling os the Gentiles , speaks thus , If thou wert cut out of the 〈◊〉 Tree , which is wild by Nature , and wert contrary 〈◊〉 Nature grafted into the true Olive Tree : Every sinner is as a branch which grows Naturally upon Adams rebellion , as upon the wild Olive ; the true Olive is the Lord Jesus , the Second Adam , and Head of the Covenant of Grace ; our calling is our engrafting into Christ the true Olive , our preparation is as it were our cutting of us off , by the knife of the Law. If cutting in Nature , is and in reason must be before engrafting ; then Preparing is before implanting , but cutting is before engrafting in Nature and in Reason , Ergo , preparing is before implanting . These Scriptures , and these Reasons may suffice to give in Evidence for the settling and establishment of this Truth . For Application , this Doctrine serves to Instruct , Reprove , Examine , and Exhort . For our Instruction : Hence we should receive it , and beleeve it for an everlasting Truth , That Christ cannot be united to the soul , while it continues in the state of Nature and Infidelity : The Doctrine formerly delivered , and the Reasons alleadged for the proof thereof , do force this Conclusion beyond gainsaying : For if the sinner must be prepared and cut off from his Natural condition , before his Implantation , then while he is in his Natural and corrupt Estate , there can be no union and communion with the Lord Jesus ; so the Apostle disputes , 2 Cor. 6. 16. What communion is there between Light and Darkness , Righteousness and Unrighteousness , Christ and Belial ? wherefore he saith , Come out from among them , and be ye separate , and touch no unclean thing , and I will be your God. We must come out of our distempers and corruptions before Christ will come ; if we touch any unclean thing , Christ will not touch us ; that is , unless we be divorced from all our 〈◊〉 , so as not to touch them with the touch of a marriage affection ( so the Apostle 1 Cor. 7. 1. It 's not good for a man to touch a woman ; that is , to be married to her ) we must thus be divorced before we can be married . And we are the rather to have our hearts and judgments established in this Truth , because the contrary Opinion , to wit , That Christ may be united to the soul remaining in the state of Corruption , is a brooding Error , that brings out a whol nest and company of delusions with it , which will pollute and pervert the Judgment , and defile our Practices in our dayly Conversations . 1 This maintains the sinner in a careless and remorsless security , and fondly perswades , that which is so pleasing to the flesh , that a man may keep his lusts and his Christ , his comfort and his corruption together than which nothing is more contentfull to a carnall heart : A Christ and a Lust , A Christ and a proud heart ; A Christ and a World ; A Christ and a peevish Nature ; Oh such a Christ pleaseth us well , but such a Christ will never do us good . 2 This makes a man bold to adventure upon the commission of the grossest evill , this makes him fearless to continue in it , makes him negligent and regardless by godly sorrow and saving repentance to recover out of it , he passeth not , he cares not , to take his poyson and to drink it in , as his daily dyet ; he carries his 〈◊〉 about him and that which will undoubtedly cure him : he may yet maintain union with Christ , and communion with his cursed Lusts. 3 This makes a man slight in holy servises , so as neither to put a price upon them , nor to see an excellencie in them , or iudg aright of the necessity of such performances , he becomes sleepy and heartless in what he doth ; he is sure of a Christ , that will answer all , and therefore he troubles not himself with holy duties ; if he stumble upon the doing of them , so : if he neglect the doing of them , so : he hath a way to help all , he can have a Christ , ( he conceives ) without these ; and therefore he makes no great matter whether he do these or no. 4 Nay if he may have union to Christ while he is in his corruption , if so : he is then in a good estate ; for he that hath the son 〈◊〉 life , 1 John , 5. 12. Therefore he may have evidence of his good estate without the sight of any saving qualification , because he may have a Christ and so be in a good estate without any saving qualification . And therefore this Evidence must needs come from an immediate revelation from Heaven ; for there is no appearance no manifestation of it on Earth , either in our hearts or lives in what we have or do ; and therefore then our good estate may be sure unto us by Christ , when we have nothing but sin , and do nothing but commit sin . And hence because both graces and gracious actions may be wanting in this union to Christ , ( because separable from it ) thererefore the want of them cannot infer the deniall of a good estate , nor the presence of them conclude the certainty of a good estate ; because they are not proper and peculiar to such a condition , for then they could not be severed from it , which they may . And thus , this one Delusion like an Egyptian fog , darkens the whol Heavens , even the bright beams of the Sun of the Gospel , and the everlasting Covenant of Gods free grace ; cuts the sinews of sincerity , and eats out the blood and spirits of the power nd presence and life of Grace ; and under a pretence of advancing Christ and Free Grace , destroies his Kingdom , and frustrates the coming of Christ into the World : For he came for this end , 1 John , 3. 8. To destroy the Works of the Devil ; the Apostle concludes it , verse 10. as a proof beyond all question or exception , the child of the Devil is manifest in this , He that hates his brother , and works unrighteousness , is the Child of the Devil , and yet upon this grant , and according to this ground , a man may do both these , and yet be united unto Christ , and so be blessed of him . Look we therefore at these so desperate 〈◊〉 , not as Rocks and Sands where men may suffer Shipwrack and yet be recovered ; but like a devouring Gulf , or Whirl-pool , whereinto whosoever comes , there is no hope nor help to come out ; as cutting a man off from the careful and consciencious use of the means appointed by God in the Gospel to recover him : As a Ship that is foundred in the midst of the main Ocean without the sight of any succor , or hope of Relief . Besides then the Arguments formerly alleaged , I shall propound some other to fortifie against this so dangerous a Deceit . Reasons to prove that Christ cannot be united to the Soul while it is in its Natural Condition , and the state of Unbeleef . Taken from John , 14. 17. Christ saies he would send them another Comforter , even the Spirit of Truth whom the world cannot receive : Every man while he is in his corrupt and natural condition , he is one of the World , Eph. 2. 2. When in times passed ye walked according to the course of this world : vers . 3. Among whom also we had our Conversations in times past , in the lusts of the flesh ; How otherwise could they be called 〈◊〉 of the World , unless they were in it . They who cannot receive the Spirit , cannot receive the Lord Jesus , nor union to him ; but men Naturally cannot receive the Spirit , therefore they must be called out of the World , and from the Power of Satan , and so be prepared , and then receive Faith , that so they may receive 〈◊〉 . But Conversion being a Creating Work ; a Work of Creation needs 〈◊〉 preparation to 〈◊〉 , or for it , 〈◊〉 his Word is 〈◊〉 ; he calls men his people who are not his people , and by calling them so , he makes them to be so . Preparation is required to the implantation of the 〈◊〉 into Christ : not 〈◊〉 regard of God or his work upon us , as though he needed any help to the execution of his holy wil ; but in regard of the thing wrought in us ; for he working all things according to the counsel of his own will , and the rules of his Infinite Wisdom , he needs not any help , in his work : yet it is 〈◊〉 his perfection and sufficiency to go against the wise Order set down in the Dispensation of his Providence for the bringing about of this work ; the causes of a thing do not help God in Working or Creating , they are necessarily required to make up the thing wrought or created : there is nothing in a blind eye 〈◊〉 may help God to restore it to sight , yet God according to reason must put a power and ability of sight or a 〈◊〉 faculty , before he will , nay indeed can , bring forth seeing : God can turn Water into Wine , but in reason he must destroy the Nature of Water , and then make Wine : for it implies a contradiction to say that Water should remain Water , and yet have Wine made out of it : So it is in the soul , he can change a proud and unbeleeving heart into a 〈◊〉 heart : but he must first destroy the power of unbeleef 〈◊〉 〈◊〉 can bring in faith . He that is under the power of infidelity and corrupt Nature , he is under the guilt of his sins , and in the state of condemnation , John 3. 18. He that beleeves not is condemned already , and vers . 36. The wrath of God abides upon him : But he that is in Christ , to him there is no condemnation , Rom. 8. 1. This is my beloved Son in whom I am well pleased , Matth. 3. last ; and for his sake with all that are in him : Now to be in the state of condemnation , and acceptation together ; in the state of Life and death ; to have the wrath of God abiding , and the good pleasure of God resting upon a party at the 〈◊〉 time , 〈◊〉 a perfect contradiction , and so impossibilities in reason . Where there is nothing but opposition and resistance between two , there can be no union ; for all union implies 〈◊〉 and agreement , there must be a mutual accord 〈◊〉 things on both hands , before they can be made one : Amos , 3. 3. Can two walk together except they be agreed ? love tends to unity and 〈◊〉 the cause of it , and that ever presupposeth some I keneis . But 〈◊〉 man remaining in the state of Unbeleef and Corruption is wholly opposite to Christ , and the work of his Spirit : he is wholly Flesh , John , 3. 6. And the flesh lusts against the spirit , and these are 〈◊〉 : Gal. 4. 17. the wisdom of the flesh is 〈◊〉 against God , it is not subject , nor can be subject to the Law : so far from closing with the work of the Spirit , as it is not able to bear it . The Scribes and 〈◊〉 rejected the counsel against themselues : i. e. to their own 〈◊〉 , Acts , 7. 51. Ye stifnecked and 〈◊〉 hearted , ye have ever resisted the Spirit of the Lord. Paul did no more than every Natural man would do ; Being mad ( saies he ) I persecuted that way : The way of Christ , and so Christ himself . In a word : It 's said of all , and it 's true of all , the best of the Saints , take them in their Naturals , ye were darkness , Eph. 5. 10. darkness cannot but oppose light . He that is acted wholly by the power of Infidelity , he must resist the work of Faith , and so the receiving of Christ by it . There are but Two Covenants that ever God made with man touching his everlasting Estate ; The Covenant of Works , or of the Law ; the Covenan of the Gospel , and so of Grace ; and these two Covenants are so opposite that the one 〈◊〉 , the other , If it be of Works , it is no more of Grace , else Works were not Works ; If it be of Grace , it is no more of 〈◊〉 , else Grace were no more Grace , Rom. 11. 6. Hence they are severed as far as blessing and cursing , Gal. 3. 9 , 10. So then , they which be of Faith , are blessed with faithful Abraham , For as many as are of the Works of the Law are under the Curse . Now all men by Nature are Members and Heirs of the first Adam , and therefore under his Covenant , and under his Curse , Rom. 7. 5. 8. Whilst we were in the 〈◊〉 , the motions of sins which were by the Law did work in our Members to bring forth fruit unto death : Those who are in Christ are under the Covenant of Grace and Life , for he that hath the Son , hath Life : Hence I 〈◊〉 , To be under two contrary Covenants , of Law , and Grace , is impossible , because so a man should be accursed and blessed at once . But he that is in his corrupt Condition , and state of Infidelity , he is under the Covenant of Works ; he that is in Christ , under the Covenant of Grace . Hence followeth a Fifth Reason . Who ever is under Grace , over them sin shall not have Dominion , Rom. 6. 14. Sin shall not have dominion over you , for you are not under the Law , but under Grace : 〈◊〉 they who are in their natural condition , and in the state of Unbeleef , they are under the power and dominion of 〈◊〉 ; therefore they are not under Grace , nor yet in Christ. This discovers the folly , and dasheth the fond conceit of many carnal men , who have framed a speedy way to Heaven in their own fancies , through which , yet never any had passage thither ; to wit , they fondly imagine they have Christ and Mercy at command , and that they can make a step to Heaven in the turning of a hand , they 〈◊〉 not make such large provision or preparation before to tire out themselves , with tedious and heart breaking sorrows , and dayly remorse 〈◊〉 their dayly failings ; smal warning will serve 〈◊〉 mens turns : Be it , they love their lusts , and practise them ; they harbor continually their noysom distempers in their souls , express 〈◊〉 also in their lives ; they crave but the 〈◊〉 of 〈◊〉 few hours before their 〈◊〉 , to fit themselves for their departure and happiness , a few forced sighs , faigned and formal confessions of their evils , and howling for pardon , out of the horror of their spirits , now and then customarily adding a Lord have mercy on me , they suppose they have made all even with God ; but if they can but get the Sacrament , they conclude all is sure , they must needs go post hast to Heaven ; if they can but say they beleeve , Christ must comfort them , cannot but save them . No , no ( Brethren ) the Word reveals none , our Savior accepts of no such agreement , he comes upon no such terms to bring any comfort with him , unless any man should be so far forsaken of reason and sense , as to imagine the Lord Jesus would carry the Drunkard and his Cups , the Adulterer and his Harlots also , the riotous Gamester his Cards and Dice , Hawks and Hounds , and all to Heaven together , which is 〈◊〉 and incredible : Oh! these men will one day find , and that to their wo , they cozened their own souls by their own folly : whereas sound 〈◊〉 cost more , the way must be prepared , thy heart loosened , rent and plucked away from thy corruptions , before the Lord Jesus will vouchsafe once to look in upon thee : No Harbenger before , no King follows after , where the heart is not 〈◊〉 for a Savior , there is no hope to 〈◊〉 the presence of a Savior : It 's the condition upon which his coming is promised and can be expected upon any sure ground . It 's the order and connexion of things 〈◊〉 〈◊〉 hath set in the work of Grace , Luke , 3. 8. And all flesh shall see the 〈◊〉 of the Lord. The Copulative Particle , And , tells us the sight of Salvation depends upon that which went before ; when we see the mountains of Pride , high and lofty imaginations levelled , crooked perversness of our own spirits taken off , and we made meek and tractable , then there is some hope that Salvation will appear unto us ; but if any man will yet rear up mighty Bulwarks , and strong holds of rebellion , and hardness of heart , and maintain those high imaginations , sturdy distempers of pride , security and carnal confidence ; he must know whoever he be , that as yet he is not within the ken of mercy , and though he look until his eyes 〈◊〉 in his head , and his heart 〈◊〉 in his body , he 〈◊〉 never come within a true sight of Salvation , much less may he think ever to be made partaker of it ; why ? confer with thy own conscience ; Dost thou think it fit the King should lie in the Truckle-bed under a company of Traitors ? Is it reasonable the Lord 〈◊〉 should be an 〈◊〉 to thy lusts ? No certainly , the gods that thou hast obeyed ; by those thou must be saved : thou would have thy lusts , but reject Christ , thou shalt perish with them , but the presence of the Lord Jesus thou canst not enjoy ; Let the 〈◊〉 man forsake his way and the unrighteous man 〈◊〉 〈◊〉 and return unto the Lord for he will aboundantly pardon . Isaiah 55. 7. We have hence a ground of tryal ; whereby we may gain certain evidence ; whether ever we came the right way to Christ ; or that Christ is come or that we have any grounded hope that he will come unto our souls . If Christ fit the soul , he wil certainly never loose the soul , if he prepare it for 〈◊〉 he will undoubtedly possess it by his spirit and grace . Our Savior is not either so weak or unwise ; so weak ; 〈◊〉 at he cannot accomplish his work and intended end : 〈◊〉 unwise that he will loose his labor or leave his work without success ; as though he had mistaken himself , and enterprised that that either he could not or should not accomplish . This is 〈◊〉 〈◊〉 between Restraining and Preparing Grace ; the Lord may restrain a soul for other Ends , but if he 〈◊〉 the soul , it is for Christ , and he will never 〈◊〉 〈◊〉 that End. There be 〈◊〉 other ends for which the Lord in his 〈◊〉 〈◊〉 sees fit to curb and keep in the 〈◊〉 of 〈◊〉 wicked , and restrain the rage of their 〈◊〉 distempers , why he should take of the edge and keens , and 〈◊〉 the sury and hellish fiercness that 〈◊〉 in 〈◊〉 hearts of wretched and unreasonable men who are 〈◊〉 by Satan according to his will , and ruled by him , even the Prince of the Air who is an enemy to Gods glory and to mankind . As first that the Lord might shew his power , and that absolute soverainty he hath over the worst men , & the worst of Creatures those infernal 〈◊〉 , and the worst and most violent of all their corruptions , and that he hath the reins of all their violence and rage 〈◊〉 his own hand , and orders it , and their wills and wickedness , not as they please but as he 〈◊〉 ; and therefore he inlargeth their commission and recals 〈◊〉 commission as he pleaseth . And therefore ( as Jab speaks of the Sea : Job 38. 11. ) He 〈◊〉 the bounds and compass of their course which they shall not pass thus far and no further : So to the Devil he tels 〈◊〉 punctualy how far he shall proceed , he is in thy hand only save his life . Job , 2. 4. Which was a 〈◊〉 to Satan , as though God had said , break this Bottle but do not spill this Wine ; thus the Lord 〈◊〉 in Pharoah , when the Israelites were to go out , Exo. 11. 7. There was not a dog moved his tongue , against man or beast , that they might know that I am the Lord. That by this means he might provide for the subsistance and continuance of the society of Men , in Churches and Commonwealths : especially the relief and safety of his own Servants , whereas had but wicked men their wills , it 's certain there was no being nor breathing nor living for the Saints upon the face of the Earth , the Dragon the Devil in his instruments doth so malignantly pursue the woman that is , the true Church and Children of God Rev. 12. 13. The Lord therefore breaks their teeth , pares their nails , and cuts short their tether 〈◊〉 they cannot do as they would . As Laban said to Jacob Gen. 31. 29. It is in the power of my hand to do thee harm , but the God of thy . Father spake unto me saying , speak unto Jacob neither good nor bad . It is in the wills and power of wicked Men and Devils to do harm to the people of God , but the Lord will not suffer them to act that rage and malice that is in their hearts and so not to do that hurt which otherwise they could and would . So to Abimelech the Lord whispers his displeasure in the 〈◊〉 Gen. 20. 3. And so restrained him from that which his own heart would have carried him unto . That he might indeed put his Servants to a more narrow search , and to cause them to look to their heart 〈◊〉 , and not content themselves , with the lighter strokes of common impressions and 〈◊〉 : since many have something like preparation and yet fall short of any saving work , the Saints may be careful to go further and not content themselves with 〈◊〉 Copper and counterfeit appearances , of hearts prepared for a Christ and breachings after him ; but to 〈◊〉 themselves as the 〈◊〉 〈◊〉 and walk 〈◊〉 a jealousie and a suspicious fear over 〈◊〉 , and return and search and 〈◊〉 & question with themselves : Am I no other ? No better ? 〈◊〉 I as such ? Then I shall fall and perish as 〈◊〉 . 1 John , 2. 19. Had they been of us 〈◊〉 would never have gone out from us . There must be heresies and that amongst you 〈◊〉 ( saith Paul to the Corinths ) that they that are sincere hearted may be tryed . 1 Cor. 11. 9. When there is fal e Coyn goes up and down each wise man examines , what he hath , and what he takes . Now those upon whom legal terrors and these restraining strokes are laid for 〈◊〉 and the like ends , in the counsel of the Lord : In the issue the strength of their corruptions ( like waters that are stopped ) break out with greater violence , the Lord le ts loose their distempers upon them : and commonly , these blows leave them at a greater distance from the Lord Christ , than ever before , and many times , a Reformation of a mans own , is but a Preparation for Sin. He that is otherwise cannot be hid . 1 Tim. 5 , 25. It had been better for them never to have known the way of righteousness then after they have known it to turn from the holy commandement , and so to return with the Sow that was washed to wallow 〈◊〉 〈◊〉 〈◊〉 again , and with the Dog to his 〈◊〉 〈◊〉 . Dogs that lick up their vomit grow more filthy than ever , so such as these , grow the most 〈◊〉 〈◊〉 〈◊〉 adversaries to Christ and his Gospel that 〈◊〉 Earth . They seemed to be prepared by God , 〈◊〉 it was ( as I say ) for other ends , than for Christ and when these ends are attained in Gods secret Counsel , he usually plucks up the stake and le ts loose their tether that they may hurry headlnog to everlasting ruine . But if the Lord do not only curb a sinner , or hack and rough hew him a little by the word , but cut him off , as a branch or scion fit for a savior he will never let him lie and wither . Look then to those sinful lusts , those special and beloved corruptions unto which thy heart hath ben so strongly tyed and linked , and whereby Satan and thy corrupt heart have intrenched themselves , and set up as so many strong holds against the Lord Christ , the work of his spirit and power of his truth , as being in league and confederacie with these noysom distempers ; Hast thou felt the tyranny and treachery of them , that bondage and bitterness unto which thou art brought , that thou longest , and breathest after relief and deliverance , and the comming of a Christ , that thou mayest deliver up thy self and all into his hands , and thou findest thy soul opposite to that that hath been opposite and cross to Christ : Isay 59. 20. The Redeemer shall come out of Zion who are those ? to them that turn from transgression , If the Lord turn thy soul he will Redeem thy soul , and if ever he Redeem thee he will turn thy soul from thy transgressions , he will make a divorce between thy soul and sin ; Hast thou found the strong man bound , those temptations which formerly were so sweet thou couldest not 〈◊〉 them , those corruptions which were so natural , that thou couldest not but yeild obedience yea willingly religne up thy self to the authority and right of 〈◊〉 they challenged over thee , and thou wentest as an 〈◊〉 to the slaughter and as a fool to the stocks : But now thy heart is revolted from that right and power these corruptions and temptations had over thee , and thou waitest only for a way of escape , now thou art for a Christ , and he wil be for thee , for such as thou art alone . And therefore this gives in heavie Evidence against sundry sorts of men , as such who as yet never came into the suburbs of Salvation , never made entrance or preparation towards the enjoyment of Christ , and therefore are far from ever coming to the participation or 〈◊〉 of him . The first are those which slight this work as a matter meerly superfluous ; they look at it as an invention of some discouraged , and drooping melancholly persons , a course which out of dark and misguided 〈◊〉 have contrived , but was never required by the Almighty . These are of two sorts . 1 Such as they who are in a dead sleep of senseless 〈◊〉 conclude their condition good , because they never knew what a good condition meant , and therefore conceive they need not be troubled , they should not be altered from it . They observe no Mountains , discern no crooked paths nor see their own sins nor the danger of their own condition , and therefore fondly conceive they need be no better they should be no other : and if men could be as wel contented with them as they are with themselves , they see no reason but that they might sit down in quiet , without trouble and distraction , and yet I will to Heaven also . It 's a needless and rigid curiosity of some singular humorous men , that require more than needs , that they might be counted more than ordinary , they cry out ( as they ) Yee take too much upon you , yee sons of Aaron , are not all the Congregation of the Lord holy ? they wonder why men should be so troubled for their sins , distressed in the apprehension of their own condition , they count it a blessing they never yet knew what it meant and hope they never shal . Thou that never sawest thy 〈◊〉 for a Christ , art not yet in a way to be 〈◊〉 ; thou who never faults the waies which might stop the passage of Christ , thou art never like to mend them upon these terms . This was Laodiceas temper , 〈◊〉 . 〈◊〉 . 16. Thou sayest thou art rich and wise , and wants nothing , and knowest not that thou art poor , and naked , and miserable , and indeed hast nothing ; nay , thou art cut out for confusion , fited and prepared on purpose for an everlasting rejection , Isay , 6. 10. Mark how , when the Lord will prepare a people for utter desolation , and shut them out from sharing in mercy , he sends the Prophet with Commission , Go ( saith he ) make the ears of this People heavy , their eyes dim , and their hearts fat , that seeing they may see and not understand , hearing they may hear and not perceive , lest they be converted , and I should heal them : as if he should have said , if they never see , if they never be made 〈◊〉 of their sins and selves , they will never be converted , and so never saved : 2 Cor. 4. 3. If our Gospel be hid , it is hid to them that perish : There is not a thought that the King will come on progress when there is no Harbenger to make preparation before . 2 To this rank of those who slight this way and work of God , are your presumptuous Atheists , when the terrors of the Law are denounced , and the power of the Truth in the dispensations thereof is planted on 〈◊〉 to make battery against the strong holds of the 〈◊〉 corruptions of mens hearts and lives that they might 〈◊〉 down before 〈◊〉 Christ and 〈◊〉 up all to him . These wretches defeat the power and stroke of the Truth by their 〈◊〉 conceits ; It 's true ( 〈◊〉 they ) the Lord requires the soul should sue out an everlasting divorce between it self and sin , such emptiness and such underness ; It 's but a white at which we should aim , not which we can hit ; a Copy after which we should write , but though it be scribled and blurred it will serve the turn ; God requires so much , but he will take less : he threatens , and it's wisdom indeed to affright sinners , and in a Spiritual policy ( as Fathers do ) terrifie , but he intends not Execution , it 's but to awe men , not to condemn men . Let all 〈◊〉 presumptuous Atheists hear , and fear , and tremble at what the Lord hath said in Deut. 29. 19. He that beareth the words of this Curse , and shall bless himself in his heart , saying , I shall have peace though I walk in the stubbornness of my heart to ad drunkenness to thirst . Such a one is a subject prepared on purpose for the everlasting wrath of God , for the Text saies in the next verse , The Lord will not spare that man , but the anger of the Lord will smoke against him , and all the Curses that are written in the Book of God shall be upon him , he shall cut him off , and root him out from amongst the number of his People . Another sort are such , who though they are not come to this height of prophaneness 〈◊〉 as to slight this Work , yet they 〈◊〉 another way of coming to a Christ , which is as sure ( as they conceive ) and much more easie ; They catch after Christ and comfort in him , before ever there be any breach of league with their lusts , or sad abasement of their hearts before the Lord in the sight of their Natural condition . And thus as Travellers when they meet with deep waies , and soul and long lanes that are hardly passable , they make bold to cut a way for 〈◊〉 , and break over the Fence and Hedg to avoid the 〈◊〉 of the travel , so they make a way of their own , not keep the Kings Road. So here , when this way of preparation is too narrow and tedious a passage , they have contrived a narrower course and compass 〈◊〉 their own ; They will catch at a Christ , and press on for mercy and to take hold of a Christ , and not come by this coast of breaking the league with 〈◊〉 , and renouncing the 〈◊〉 of any 〈◊〉 besides , and in a misguided mistake , they 〈◊〉 they have carried the cause . This was the guise of the stony ground , Matt. 13. 20. He 〈◊〉 received the seed into stony places , the same is he that heareth the Word and immediately with joy receiveth it . They should first have ploughed up the stones , there should have been brokenness of heart ; they should have received the Word with sorrow first , and then afterwards with joy ; and therefore this sudden and disorderly coming , brings as sudden and shameful departing away ; therefore it follows in the 21. verse , Yet hath be not root in himself , but dureth only for awhile , and in the time of temptation falls away . As it is with the corn upon the House top , it flourisheth and fades speedily , but no man fills his hand with it . But would you not have a man to beleeve ? is it not a duty which God reveals and commands upon no less hazard than the loss of eternal life ? He that beleeves not is condemned already , John , 3. 18. This is the sin of all sins , which the spirit convinceth the world of that they do not beleeve , John , 16. 8. Can a man do so necessary a duty too soon ? or hath he allowance to neglect it , and not beleeve at any time ? why ? would you not have a man to beleeve at some times , when God commands him to beleeve at all times ? No : God forbid : There is no allowance for unbeleef at any time . It 's his duty for ever to 〈◊〉 it , the Ministers duty to exhort unto it , and require it . Beleeve 〈◊〉 he can : but that he will never be able to do it , to be married to Christ and sin also , to be under the 〈◊〉 of corruption , and 〈◊〉 command of the Lord Jesus ; to grow upon two stocks at one and the same time t is not possible . And when the Lord in his word so strictly enjoyns it , and his 〈◊〉 call upon men to beleeve , the aim and intendment of both is , to 〈◊〉 them to use 〈◊〉 means and take that 〈◊〉 whereby they may come and beleeve : First to make room for Faith , before they can receive Faith ; first go out of themselves and 〈◊〉 before they can go unto a Savior : and therefore this is not to hinder the work of Beleeving , but to further it , and that unto the utmost according to the mind of God. A Third sort who miss the way to the Lord Jesus , are such who indeed attend 〈◊〉 work in the right place , but spoyl it in the doing ; make an entrance but never come to any perfection , yea pervert it 〈◊〉 by their rash and unskilful proceeding : There be some quarrels and babbles raised between the soul and a mans sinful distempers , they begin to be at ods and contention , and therefore upon a push they purpose to part dwellings , because of some hard measure that they find unexpectedly from their beloved lusts : the venom thereof vexeth his spirit , and the sting of those terrors , and the righteous plagues which are now deserved and so presented before the veiw of the soul , makes him sal out with his corruptions , as having expected other and more pleasing dealing at theirhands , and that upon their 〈◊〉 and pretences made , but 〈◊〉 he feels the bitterness thereof , and therefore can 〈◊〉 judg of them by his owne sense and experience . and thus the terror and trouble and hart-smart which his sin hath wrought in him , setts him busily and resolutely to the reformation and amendment of it . and in this turn , there may be no Sinne , he Sees or knowes , but in his own apprehension , he would renounce all ; no Service or duty but he doth approue and practise all : selfe-terror setts him a worke for 〈◊〉 owne honor or quiet ; and pitch him at what narrownes you will he will Come to it . And as the dint of the blow is , and the power and strength of the ordinances under which he lives , and the Constant houlding himselfe to the use and excercise of holy duties continue , this may continue long , and cause both Confidence and comfort with it . And this is a dangerous and desperate mistake being a preparatiue for a Child of the law i. e. to a legall reformation , not for the implantation of the soul into Christ : and here millions perish . When by self terror occasioned by the sting of Sin , the Sinner is set upon reformation , and that with much violence , with a kind of thorownes & stricktnes to procure his owne safetie , selfe loue meeting with terror setts a man upon amendment of himselfe for selfe ends , as his owne salvation and honor . That preparation which sets a soul upon reformation , so that he attayns his end and ease there , so that there is deep silence about a Christ nor yet sight and sence of the need of him , its certaine , it s naught . for it issues only from this principle and when that failes , both his duties and comforts come to an end ; This was the guise of that young man , Matth. 19. 20. who could say to our Saviour , I have kept all the commandements from my youth , what lack I yet ? he lived in a reformed way and rested there when yet his heart was not loosened from his 〈◊〉 Corruptions and therfore when he came to the triall he would rather part with 〈◊〉 and heaven and happiness then part with his 〈◊〉 . I his was also the frame of those hipocrites , Isay. 50 36. who fasted and afflicted their soules and yet did not loose the bonds of wickedness . A saving preparation though it be not a principle of life yet it makes way and roome for the comming of a Christ that will 〈◊〉 a principle of life into the soul this is the end of it , and if it cease before it come 〈◊〉 it misseth its end . A fourth sort are such who have weltered long in their owne sorrowes and their owne performances , and Services , and 〈◊〉 find ( and therfore are forced to 〈◊〉 ) there is neither power , nor pardon , nor peace there to be had , for their guilt and 〈◊〉 , and distempers remaine as before : and therfore they see all in 〈◊〉 Christ , know they must have it from him and are 〈◊〉 to expect it , therfore they ply him with 〈◊〉 〈◊〉 prayers , yea , are contented that he should doe all for them Only they would 〈◊〉 with him , 〈◊〉 〈◊〉 in this proviso , that he must doe it for them 〈◊〉 〈◊〉 spoke of the Centurion . Luke . 7. 4. he is 〈◊〉 for whom thou shouldst doe this . So they thinke of themselves , since they sorrow and seek and attend upon him according to his will , they cannot 〈◊〉 with patience to think they should misse . These men have not renounced their owne worthyness , and would inded 〈◊〉 in upon the prviledge of the Lord and not make it free ; and so not grace . How shall the soul know it 〈◊〉 thus look to much to its owne worthiness ? I answer in two things . 1. If it 〈◊〉 snarle at Gods dealings , and quarrell with his 〈◊〉 , and privily 〈◊〉 and repine when they see others have more and better then they : I see others have been humbled and pardoned , and comforted ; but I go on still in a disconsolate way : the Saints of God have sought the Lord , and found him gracious to their souls ; they have used the means , and found a blessing upon them : but I pray and fast , and use all the means of Grace , and yet I feel no power , receive no profit , nor benefit to my own soul , and there is a secret conceit that God doth them wrong : As she said , If it be so , Why am I thus ? Gen. 25. 22. 2. We may know it by a sinking discouragement of heart . When the soul wearied with delayes and differings , and expectation , sits down in a 〈◊〉 condition ; because he cannot have what he will , he will cast away what he hath , and conceaves he may be careless of what he might attain . As David said , I shall one day perish by the hand of Saul , 1 Samuel , 27. 1. All men are lyars , Psal. 116. 11. Alas ! Iam not fit to Pray or to Hear ; I find my heart worse after it , none was ever in such a case as I : better never to use the means , than never to have benefit by them ; better never to enjoy the Ordinances and Priviledges of God , than to get no good by them : How now ! Better never use the means ? It would be better , and best of all , if you were deeply humbled and abased in the sight of your own vileness . As the Apostle saies , What if God will not ? What 〈◊〉 he will never pardon your sins or shew mercy to your soul ? If he give you nothing , doth he 〈◊〉 you any thing ? You think your worthiness is not attended , you secretly think the Lord hath forgot himself , your parts and performances , your 〈◊〉 and prayers , diligence and endeavors , ought upon due , to be remembered and recompenced . No : Thank your proud heart ; you are not prepared for the presence , the peace , the comfort ; the coming of a Savior , and therefore you want him . Do you think your self worthy to be condemned when you think it much to be denyed , deserted , punished , nay , but desayed in the dispensation of Gods goodness : He must please your pallat and suit your mind and humor at a beck : No , no , mend your self if you be in so hasty a moode , the Lord will make you know that you are unworthy of mercy : He will not bribe you , nor be beholding to you to wait upon him for his mercy , yea , be thankful to him that you may wait ; and wonder that you are not past praying , hearing , and waiting , and all . A ground of Encouragement to a poor distressed sinner , when Devils assault , 〈◊〉 grow strong , Conscience accuse , and the venome of the vengeance of the Almighty drinks up a mans spirits , so that the sinner knows not how to bear his condition , nor yet how to help himself out of it : so that he is at his wits end : His Friends pitty him , and the Parents conceave their Child is undone , they never thought to have seen this day : Why so ? It is the best day that ever his eyes saw ; he is now in Gods way , the Lord now seems to lay hold upon him , and to intend good to him ; be not afraid of the work , but be afraid he should miss and spoil in the working . As in Child-bed , when throws come thick and strong , there is most hope of a speedy and happy delivery , but when her throws leave her , her life leaves her , so it is in the new Birth . Stormy gales at Sea toss a man most , but soonest land him . Therefore do not so much fear the blow , as be thankful and be willing to follow the blow ; nor so much desire to be eased , as not to be deceived ; not so much to have the work over , as to have it made good upon thy soul ; labor to get into , and keep in that frame prophesied of in all 〈◊〉 Converts , Jer. 50. 4. Going and 〈◊〉 with their faces towards Zion , they shall 〈◊〉 the Lord their God. Exhortation . Suffer then the Exhortation of the Baptist , the voyce of him that cries in the Wilderness to sound in your ears , and to sink into 〈◊〉 hearts ; Prepare ye the way of the Lord , make his paths streight . As ever we 〈◊〉 to share in the Merits of our Savior to enjoy him , and his presence and everlasting happiness by him ; address we our selves , bestir our souls in the use of all means to 〈◊〉 a Savior , and then we may 〈◊〉 expect him , and we shall not miss of our expectation . There is no lack on his part , he is willing and ready , He that stands and knocks at the door that he may come in : Rev. 3. 20. If the door was open , he would come in without question : If the way was prepated he hath promised to come speedily , and certainly he would not delay his coming . I know this manner of entertainment seems hard to flesh and blood , loath we are to dislodge so many gainful guests , so many special friends , darling pleasures , and sweet contentments , which we have contrived to our selves out of the earthly comforts of this life . Hence many are content the King would go another way , and secretly wish they had nothing to do with the Lord Jesus ; there is so much privy search to be made , so much examination to be used , such a sight of our sins and unworthiness ; yea , that which is worst of all to the corrupt hearted , they must vomit up all their sweet morsels , shake hands , and break league with their beloved darling delights , which they tender as their lives , they must thrust world , and ease , prosperity , and pompe , credit , and applause by the head and shoulders out of the doors , and turn them going : 〈◊〉 therefore I am afraid , many 〈◊〉 that in secret in their own hearts , which the Devils openly professed , What have we to do with thee Jesus , thou Son of God ? art thou come to 〈◊〉 us before the time , to deprive us of our profits , to pluck away our pleasures , and to dislodge those sweet lusts that we harbored so long in our bosoms and bowels ; learn we then to press some sound Arguments upon our own hearts , that we may perswade and prevaile with them if it be possible , to set about this work which is so necessary . Consider then , First , Who we be that must 〈◊〉 ; And Secondly , For whom . First , Let us consider our selves , a company of poor , miserable , sinful , and damned Creatures , sinful dust and ashes , dead dogs . Consider of this and think with thy self , Will the Lord of Heaven come down ? will Christ dwell in my heart ? will he vouchsafe to look in , yea , to call in ( as he goes by ) upon such a sinful Creature ? And let this move thee to prepare for his coming . We are not worthy ( as the Centurion said ) that the Lord should come under our 〈◊〉 . 1 King. 8. 27. There Solomon saith , Will the Lord indeed dwell on earth ? Will he dwel in a house made with hands ? As if he should say , Is it possible ? Can it be imagined that thou Lord being the great God of heaven , whom the heaven of heavens cannot contain , shouldest once 〈◊〉 to dwell in a house made with hands , in the Temple which I have builded ! And what may we say , Is it so ? Can it be ? Shall it be that God will come and dwell under our roof ? that he will come and dwell under our rotten and sinful hearts , that he will dwell in our 〈◊〉 and sinful souls ? Why ? he will , he hath said it , he hath 〈◊〉 it , he wil perform it ; and therefore let us consider our own unworthiness to receive Christ , as a motive to stir us up to make preparation for Christ ; for the baser the place is that should entertain him , the greater the preparation should be . We ought to wonder that the Lord will vouchsafe to come into our sinful souls , and therefore we had need prepare the more for his comming : The Lord hath promised to come into our souls , if we humble them , and make them fitting to entertain his Majesty ; therefore sweep your hearts , and clense those rooms , clense every sink , and brush down every cobweb , and make room for Christ ; for if thy heart be prepared and divorced from all Corruptions , then Christ will come and take possession of it . A Second Motive that may stir us up to prepare for the Lord Jesus , is , To consider who it is that we are to prepare for : Here we have Three Things . 1 Consider the worthiness of the Person , in regard of whom all preparation may seem too little ; you are not to entertain an ordinary person , it is not a man , it is not a King , it is not an earthly Monarch , but it is the King of Kings that will come into your souls to comfort them ; yea , his holy and blessed Spirit will remain with you for ever : Therefore do all that possible may be done to prepare for his comming and for the entertainment and welcoming of him , when he comes . In Psal. 24. 7. David calls 〈◊〉 his own soul ( for so the words are to be expounded ) Lift up your heads O ye gates , and be ye lifted up you everlasting doors , and the King of Glory shall come in . As who should say , Be enlarged , Love , Joy. Hope , Desire , and All that is within me , set open , give way , for the Lord is coming ; But who is the Lord ? It is the Lord of Hosts , the Lord strong and mighty , the Lord mighty in battel , vers . 8. And with that he knocks again , Lift up your heads O ye gates , and be ye 〈◊〉 ye everlasting doors , for the King of 〈◊〉 shall come 〈◊〉 , vers . 9. As if he should say , What! Shall the Lord knock ? Shall the King of Glory stand ? Open 〈◊〉 and make all preparation : Did David do thus ? Why do you do 〈◊〉 then ? Christ knocks by Promises , he knocks by Judgements , he knocks by Threats ; yea , he speaks this day unto your souls , and labors this day to make way for himself : Make therefore all preparation , let nothing be wanting , that when he comes he may take 〈◊〉 of your souls , and be a God unto you for ever . 2 Consider all that good that Jesus Christ brings with him , and that should move you ; for all the good that we need or can desire to make us happy , he will bring with him when he comes to take 〈◊〉 of the Soul : The Lord comes into our Souls not to trouble us and charge us , no , he comes to bring everlasting Salvation and happiness to our Souls ; Look what Christ said to 〈◊〉 , Luke 19. 5. 8 , 9. when he went up into a Sycamore-tree to see him , Make haste and come down Zacheus ( saith he ) for I must abide with thee in thy house : Zacheus makes no cavilling , nor no tarrying , but made haste and came down and received him joyfully : And mark what Christ said unto him , This day Salvation is come to thy house . So likewise it shall be with you , when Christ comes , everlasting Happiness and Salvation comes with him ; and therefore if you do not make preparation for him , you refuse Salvation and Happiness that is offered to your Souls by him . Amos 4. 12. when the Lord had sent many Plagues and Judgments upon Jerusalem , he saith , Thus will I do unto thee Oh Israel , and because I will do thus unto thee , therefore prepare to meet thy God O Israel : I will do thus unto thee , that is , I will send Mildews , and Pestilence , and War , and Famine amongst you , I will draw you out with Hooks , and your Posterity with Fish-hooks : And what followeth ? Prepare to meet thy God Oh Israel . If God come against us to plague us , we must prepare to meet him ; Reason then with your own Souls ; Should the Lord come in Judgement to punish us , if we ought to prepare to meet him , then what preparation ought we to make for his coming , when he shall not come thus in Judgement to condemne us , but in mercy to save us , in his goodness to enrich us , in his compassion to comfort us ? Then now if ever , prepare to meet thy God O Israel : Let every heart perswade it self in this particular , Is Christ so gracious and so merciful , doth he send from Heaven unto us , and say he will come in , Behold ( saies he ) I stand at the door and knock , and if any man will hear my voyce and open unto me , my Father and I will come in , and sup with him : He will come in himself , and bring all the good things of Grace and Glory with him for the everlasting refreshing of our Souls : Why ! Where are your hearts in the mean time ? Therfore if ever , now prepare to meet the Lord Jesus bringing Salvation with him . 3 Consider again , How the Lord Jesus entreats you , and beseeches you to receive him , he that might command you , and condemne you for refusing ; beseeches you to entertain him , 2 Cor. 5. 20. We as Ambassadors in Christs stead , beseech you that you would be reconciled to God : that is , That you would prepare to meet God willing to be reconciled to you in Christ , and that you would come to his terms . Consider our Savior Christ hath taken a great journey from Heaven to Earth to save us miserable wretched sinners ; conceive you saw those 〈◊〉 of blood trickling down his cheeks , conceive you saw him upon the Cross , with his hands thrust through with Nayls , and his side pierced with a Spear , enduring the wrath of God for our sins , and behold now he standeth at the door , and saith with the Church , Lam. 1. 22. Is it nothing to you , have you no regard ? O you that pass by , behold and see if there be any sorrow like unto my sorrow , &c. Imagine you heard Christ say , I have suffered these and these things for you , these hands of mine were nayled , this side of mine was pierced , this heart of mine was melted with anguish of Spirit : Imagine you saw Christ standing and knocking at the door of your hearts , as indeed he doth , and say , Hoe all you within there , all you proud hearts , all you covetous and malicious hearts , Have you no regard to a Savior ? a Crucified Savior ? He that died for you and now laboreth to do good to your Souls , Will not this move you to prepare your hearts for him and let him in ? Will you suffer the Lord Jesus to stand knocking , and calling and weeping , and saying as he said to Jerusalem , Luke 19. 42. Oh that thou hadst known , even thou at least in this thy day , the things belonging to thy peace ; but now they are hid from thine eyes . Will you suffer Christ to stand thus , knocking at the door of your hearts and not let him in ? Take heed of this , Christ knocks this day at your hearts , if you now give him his last Answer , and shut the door against him , it may prove to be the last knocking , you may hap never to see him more . A plain and powerful Ministerie , is the only Ordinary Means to Prepare the heart soundly for Christ. Hence it is , when our Savior would have this work done , he prepares a workman fit for it , and furnisheth him with abilities , which might enable him to the discharge thereof ; the work is great , and the service difficult , and therefore Elias is fitted with a Spirit suitable with Power answerable unto that purpose for which he was appointed , an Instrument as we say for the nonce . John the Baptist he also inherits these abilities , and that Minister must be an Elias , i. e. must have his Spirit and Power in proportion , if ever this great work of preparation followeth his hand with Comfort and Success ; As it was in the Material , so also is it in the building of this spiritual temple , in which the holy Ghost doth dwell : The Elect of God are like trees of righteousness , the Word is like the Ax , that must be lifted by a skilful and strong arm of a cunning Minister , who like a Spiritual Artificer must hew and square , and take off the knotty untowardnrss in the Soul before we can come to couch close and settle upon the Lord Christ as the Corner stone : Paul calls the Saints Gods husbandry , 1 Cor. 3. 9. A powerful humbling Ministery is like the Plow , to plow up the fallow ground , the thorny sensual hearts of sinful men to receive the immortal seed of the Word of Promise and the Spirit of Christ thereby . For the Opening of the Point Two Things are 1 What is meant by a plain and powerful Ministery , such as that of Elias . 2 How this hath force to effect so great a Work. The plainness of the Ministery appears , When the Language and Words are such as those of the meanest Capacity have some acquaintance with , and may be able to conceive ; when the Preacher 〈◊〉 his Speech to the shallow understanding of the Simplest Hearer , so far as in him lies , alwayes avoiding the frothy tinkling of quaint and far 〈◊〉 〈◊〉 , which take off , and blunt as 〈◊〉 were the edge of the blessed Truth and Word of God : 〈◊〉 the Apostle rejects the wisdom of Words as that which makes the Cross of Christ ; that is , The Doctrine of Christ Crucisied , revealed in the Gospel , to lose his proper and powerful effect when it is lo Preached ; where let it be observed that it is not only the vanity and emptiness of Words which is here condemned , but even that pompous gaudiness , and elegancy of 〈◊〉 , which after an unsuspected manner steals away the mind and affection from the truth , and stayes it with it self , when it should be a means both to convey both Attention and Affection from it self to the truth . He that puts so much Sugar into the Potion , that he hinders the strength , and the work of it by such a kind of mixture ; though he please the Pallat of the 〈◊〉 , yet thereby 〈◊〉 wrongs both the Physick , and his Health . So here in Preaching . For the excellency of Eloquence , and entising words of humane Wisdom which in case were commendable to be used by him who is an Orator , or a Declamor in the School , in the 〈◊〉 becomes ever Fruitless , and many times hurtful and prejudicial to the saving success of the Gospel : Hence the Apostle makes these as Opposite , 2 Cor. 2. 4. My Speech and my preaching was not with entising words of mans wisdom , but in the demonstration of the Spirit and of Power : taking this for granted , as it appears in 〈◊〉 of the Speech , the pompe of entising words 〈◊〉 〈◊〉 be discovered if we would have the Spirit in the powerful work of it be demonstrated and made to appear , so much sweetness of words as may make way for the 〈◊〉 of the Gospel , may be admitted , and no more . And as all kind of Curiosity and 〈◊〉 is to be avoided , so all obscure and unusual 〈◊〉 , dark Sentences and Expressions , strange Languages are much more to be rejected , as opposite even to the end of speaking , much more to plainness of the Preaching of the tuth . Words are appointed by God in his Providence , to be Carriers as it were , by whose help the thoughts of our minds and the savory apprehensions of truth may be communicated , and conveyed over to the understanding of others , whereas by mystical and dark Sentences he that comes to hear , can by no means profit , because he cannot conceive , and so both Hearer and Speaker must needs miss their end , and lose their labor , since the one doth no good in his Speech , because he so speaks that the other can receive no benefit : He that hath a Pastoral heart must be so affected in dispensing the Doctrine of Grace , as Paul was in writing , Rom. 1. 7. to all that are , To all that be at Rome , so should he labor to reach out mercy and comfort to every soul in the congregation , by every sentence he delivers , as much as in him lies , whereas mystical cloudy discourses which exceed the capacity and understanding of most in the assembly , it s not possible they should work powerfully upon their Consciences . That which the Mind conceives not , the Heart affects not : Ministers should be , and , if faithful they wil be as nurses to the people , they will prepare milk for the meanest and weakest , and meat for all ; but never give dry crust or 〈◊〉 in stead of bread to any ; for that was not to feed , but to starve the Child . Hence the Apostle concludes strange Languages in the delivery of the truth , to be a Curse sent of God upon a people , and therefore the Minister that so Communicates the Word , he is the Messenger that brings a Curse to the 〈◊〉 , 1 Cor. 14. 21 , 22. In the Law it is written , with men of other tongues and other lips , will I speak unto this people , wherefore tongues are fore a sign not to them that believe , but to them that believe not : whereas Prophecying should be in that openness and familiarity of Language , that the unbeleiving , yea , unlearned should be convinced , and have the secrets of his heart made manifest to his own Conscience , that so he may be truly humbled and acknowledge Gods power and presence in the virtue of his own Ordinance blessed by him , 1 Cor. 14. 24. It was the complaint of God , Job 38. 2. That Counsel was darkened by Words without Knowledg . It was not allowed in Jobs Conference and debate of Questions with his friends , it cannot but be much more condemned in publishing the mysteries of Life and Salvation to others : Its the scope of the Calling and Work of the Ministery to give the Knowledge of God in the face of Jesus Christ , 2 Cor. 4. 8. To darken Knowledg therefore , is to cross Gods Honor , our own Callings , the Comforts of the People over whom we are set , and to be concealers of Gods Mind , not Interpreters and Revealers of his Will. 〈◊〉 is only one Plea here Objected , that carries any appearance of likelihood with it , gathered out of Eccles. 12. 10. where it is said , The Preacher sought to find out acceptable words , and that that was written , was upright , even words of truth : Was it Solomons Care directed by the Spirit , to study pleasing words to affect his Hearers ? Should not his practice be a pattern to all to imitate him in like expressions ? Dare any affirm but that he did what he ought ? And shall any be so careless or presumptuous as not to endeavor to follow that course recorded with so much Commendation by the Holy Ghost ? I yeild willingly to all the Truths which the Text holds out unto us ; but it shall appear that nothing can from thence by just consequence be Collected , that will cross , but rather confirm , and that undoubtedly what hath been affirmed before . That the Writings of men should be sound , their Speeches acceptable , is granted ; but when are they ? how shall they be judged to be such ? That 's the Doubt : which once Cleered , the Objection will be Answered fully : Words then must be judged acceptable , not by the foolish fancies , corrupt and carnal humors of men , but from the warrant they have from the scripture , and the work they have in the hearts of the Hearers for their good , as the 11. vers . of Eccles. 12. discovers ; it being added as it were by way of Explication , to evidence where that pleasantness of Speech lay , The words of the wise are as Goads and Nails fastened by the Masters of Assemblies which are given by one Shepheard : As though the Preacher should have expressed himself , more freely and fully thus . If any shall ask what these acceptable words formerly mentioned are , and how they may be 〈◊〉 , it is easie for any thus to know them by their working upon the heart : as we judge the goodness and virtue of Phyfick by its working upon the body , or in the stomach : Those words which are as Goads to awaken and spur on the 〈◊〉 and sleepy hearted to the performance of service with greater 〈◊〉 and speed : those that are as 〈◊〉 so to fast on the 〈◊〉 truths of God , upon the Consciences of men , that they are 〈◊〉 〈◊〉 the compass of Gods command as Sheep within the fold . Lastly , Those words which are endited & 〈◊〉 not by 〈◊〉 wisdom , but by the Spirit of Christ , 1 Cor. 2. 4. who is the only chief Shepheard of his Church , and whose voice should only be heard : such words should be sought out by the speaker , such words 〈◊〉 to be accounted acceptable by those who hear them . Now how far all quaintness and 〈◊〉 of speech is from this warrant of the Lord , or this powerfull work in the hearts of his people , let the sluggish and secure courses , the loose lives and 〈◊〉 of such persons , parishes , places , and congregations , who have , and love such teachers , and such kind of teaching , proclaim and testifie to al the world . Plainness of Preaching , appears also in the matter that is spoken : when sin and sinners are set out in their native and natural colours , and carry their proper names , whereby they may be owned suitable to the loathsomness that is in them , and the danger of those evils which are their undoubted reward : A Spade is a Spade , and a Drunkard is a Drunkard , &c. and if he will have his Sins , he must and shall have 〈◊〉 with them . It s Satans Policy ( who painter or tyre-maker like , cozens all the world with colors ) to 〈◊〉 and 〈◊〉 the 〈◊〉 wayes of 〈◊〉 , and the glorious Graces of the Spirit , with the soot and dirt of reproaches , and base nick-names : Sincerity , he terms Singularity ; 〈◊〉 , Puritanism and Hypocrisie ; and so ignorant men ( who judge the person by the picture ) are brought out of love and liking with 〈◊〉 blessed wayes of 〈◊〉 and holiness . Contrariwise , when he would cast a vaile over the ugly and deformed face of Vice , and 〈◊〉 courses he is 〈◊〉 to lay 〈◊〉 false colors of indifferency , 〈◊〉 , and pleasure ; Drunkenness is good fellowship , and neighborhood . Covetousness comes masked under the vizard of 〈◊〉 and moderation : Cowardliness is trimmed and 〈◊〉 up in the 〈◊〉 of discretion , and wariness . If Ministers will not be the Divels Brokers , and followers ; their manner of proceeding must be expresly contrary : When they come to Preach , they must make sin appear truly odious , and 〈◊〉 to the open 〈◊〉 of all , that all may 〈◊〉 afraid and endeavor to avoid it . Those 〈◊〉 wipes , and 〈◊〉 jerks , and 〈◊〉 at sin , at which the 〈◊〉 prophane 〈◊〉 pleased , but not reformed ; are utterly 〈◊〉 and 〈◊〉 the Place , the Person , the Office , of the Messenger of the Lord of Hosts . What A Minister a Jester ! O searful ! to make the Pulpit a Stage , to play with 〈◊〉 ; when he should terrifie the Conscience for it ? The Lord abominates the practice , he that knows and fears the Lord should abhor it with detestation . Thus plainly dealt Elias with Ahab , 1 Kings 18. 18. It s thou and thy Fathers house that have troubled Israel , because ye have forsaken the Commandements of the Lord , and followed Baalim . So also with 〈◊〉 , 1 King. 18. 21. How long will you hault between two 〈◊〉 ? If the Lord be God , follow him ; but if Baal , then 〈◊〉 him . As if he should have said , Away with this patching in 〈◊〉 , either a Saint or a Devil , make somthing of it , this is down right dealing . And thus plainly John the Baptist who had the same Spirit dealt with Herod . He doth not beat the Bush , and go behind the door to tell him his faults , and mince the matter with some intimations , but he speaks out , Matth. 14. 4. It is not lawful for thee to have thy Brother Philips Wife : either thou mnst not have that incestuous Harlot , or thou must not have Grace and Glory . Thus again he dealt with the Sadduces and Pharisees when he saw them come to his Baptisms . He saies to them , Matth. 3. 7. Oh ye Generation of Vipers , who hath fore-warned you to flee from the wrath to come . As if he should have said , Egs and Birds , Parents and Posterity , you are a race of venomous , and poysonful wretches : What ? A proud Pharisee to listen to the simplicity of the Doctrine of Grace , is it possible ? If in sincerity and good earnest , you purpose to embrace the Doctrine of truth , bring forth then fruits worthy of amendment of life , vers . 8. We have done with the Plainness of the Ministery , we are now to enquire wherein the Power of a Ministery Consists : And that appears in Two Things . There must be soundness of Argument , and undeniable Evidence of Reason out of the Word , which is able to command the Conscience ; such strength 〈◊〉 truth , which like a mighty stream , may carry an understanding Hearer . When the Apostle was to come amongst the flanting Orators and silken Doctors of Corinth , which so excelled in Eloquence , he brings the tryal of their Ministery unto this touch , 1 Cor. 4. 19 , 20. I will know not the speech of them that are 〈◊〉 up , but the power , for the Kingdom of God stands not in word , but in Power . It s not the 〈◊〉 of words , not the sound and tinckling of a company of fine Sentences , like apifh toyes and rattles , that will commend our Ministery in the account of God , there is no Kingdom , no Power of the work of the Spirit , the heavenly Majesty of an Ordinance is not seen in such empty shels and shaddows : A building with painted walls , and no pillars , would be of little use , and less continuance : A body framed out of Colours , may be a picture of a Bird or Beast , but a living Creature it cannot be , because it wants the soul and substance which should give life and vertue thereunto . So it is when a multitude of gay Sentences are packed together without the sinnews and substance of convicting Arguments : there may be the picture of a Sermon , but the life and power of Preaching there wil not be in any such expressions . That a Minister may be Powerful , an inward 〈◊〉 heat 〈◊〉 〈◊〉 , and holy affection is required , answerable and suitable to the matter , which is to be communicated ; and those adde great life and 〈◊〉 to the delivery of the truth . Out of the abundance of the heart the mouth speaks , and a good man out of the good treasure of his heart , brings forth good things , Mat. 12. 35. Where then there is a heart awanting , the chiefest part of Speech , the pith and heart of it is gone ; for the several affections out of which the words arise , make an impression , and work alike temper of Spirit in him to whom we utter and express our selves : Thus we speak from heart to heart , and that is the best way to be in the 〈◊〉 of the Hearer , and the only way to make our words take place and prevail : He that mourns in speaking of sin , makes another 〈◊〉 for sin committed . An Exhortation that proceeds from the heart , carries a kind of Authority and Commission with it , to make way for it self not to return before it confer with the heart of him that will give attendance to it . 〈◊〉 Discourses talk only with the 〈◊〉 , they go no further , because they 〈◊〉 no deeper then from the understanding of him 〈◊〉 speaks . The Doctrine of the Gospel is like the 〈◊〉 upon the herbs , and the dew upon the grass , 〈◊〉 . 32. 2. The strength and stirring of holly affections is like a 〈◊〉 wind or tempest , makes the truth delivered to press in with more power and speed , and to soak more deeply , even to the heart root of him 〈◊〉 with 〈◊〉 will receive it . It may be here enquired for Explication of the Point : How a Ministery thus 〈◊〉 and Powerful 〈◊〉 work ? Answ. To speak only so much here as concerns the Place , leaving Particulars until we 〈◊〉 of the several Parts of Preparation , know we must , the preparing work of a plain and powerful Ministery stands in Two Things . It discovers the secrets of Sin , makes known the close passages of the Soul to it self , and that in the ugliness thereof : Heb. 4. 11. The Word of God is 〈◊〉 in Operation , sharper than any two edged sword , 〈◊〉 betwixt the Soul and the Spirit , and is a discerner of the thoughts and intents of 〈◊〉 〈◊〉 . This was the work that Paul aimed at in the 〈◊〉 of the Gospel , 2 Cor. 4. 4. Pandling the Word of God , not deceitsully , but plainly , by 〈◊〉 of the truth , he commended himself to 〈◊〉 mans Conscience in the sight of God. As though he had said , Speak Oh ye blessed Saints of 〈◊〉 , was not Paul in your 〈◊〉 ? Did he 〈◊〉 every corner of your Consciences ? 〈◊〉 you cannot but acknowledge it , your hearts 〈◊〉 〈◊〉 but 〈◊〉 as much . A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corruption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 of luch to whom the Word is spoken and blessed . The 〈◊〉 Souldiers , the refuse Publicans , all 〈◊〉 and stand 〈◊〉 at the 〈◊〉 of 〈◊〉 , Luke 3. 11 , 12. they all said , Master , what shall we do ? 〈◊〉 a 〈◊〉 at the Bar , 〈◊〉 〈◊〉 ( the Judge upon the 〈◊〉 ) 〈◊〉 〈◊〉 . Hence it is , the time of the 〈◊〉 of the 〈◊〉 is called The 〈◊〉 and 〈◊〉 day of the Lord , Mal. 4. 5. 〈◊〉 that of 〈◊〉 〈◊〉 , 2 Cor. 10. 5. The weapons 〈◊〉 〈◊〉 〈◊〉 ( that is , the 〈◊〉 Ministery 〈◊〉 〈◊〉 Word 〈◊〉 〈◊〉 through 〈◊〉 , to 〈◊〉 down strong 〈◊〉 , 〈◊〉 cast down 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought to the Obedience of 〈◊〉 . 〈◊〉 our Savior , the Chief Master of the Assemblies , is said to 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 the Scribes , Matt. 7. last . Not to tell a man a 〈◊〉 tale , a toothless , sapless 〈◊〉 , so that the hearers 〈◊〉 〈◊〉 are gone , are never stirred , never troubled for their sins , nor quickened onward in Obedience : But when the power of the 〈◊〉 , the presence and Majesty 〈◊〉 the Lord 〈◊〉 , appears in his Ordinances , they then carry 〈◊〉 with them and bear down all before them : 〈◊〉 〈◊〉 〈◊〉 lightning , forsakes his hold , and the 〈◊〉 〈◊〉 is forced to give way to the Government of the King of Saints . Strong Physick either Cures or Kills , either takes away the 〈◊〉 , or life of the 〈◊〉 ; so it is with a spiritual and powerful Ministery , it will work one way or other , either it 〈◊〉 〈◊〉 hardens , converts or condemns those that live 〈◊〉 the stroak thereof . For observe we must , 〈◊〉 〈◊〉 Word is but an Instrument in the hand of 〈◊〉 , who dispenseth the same 〈◊〉 to his good 〈◊〉 , and the counsel of his own Will , working when , and upon whom he will , and what he will by 〈◊〉 . The Sword in the hand of him that wields it may as easily killas defend another , answerable to the affection of him that strikes therewith : It is so with the Word which is the Sword of the Spirit , It is the savor of life unto life , but then and to those only to whom the Lord will bless the same ; and the savor of death unto death , then and unto those when such a 〈◊〉 is denyed . Such as be Ministers may hence see the Reason , of that little success we find , that little good we do , in the Vineyard of the Lord : Our Pains 〈◊〉 not , our 〈◊〉 〈◊〉 not , with the hearts of men , not one 〈◊〉 levelled , not a crooked piece 〈◊〉 , not one poor Soul prepared for a Christ , after 〈◊〉 〈◊〉 , quarters , years travelling in the work of the 〈◊〉 . The time was Satan fell like lightning , suddenly , speedily , when the Disciples of Christ as Sons of 〈◊〉 , delivered the Gospel in the power and demonstration of the Spirit : But now Satan stands up 〈◊〉 full strength , takes up his stand , maintains his 〈◊〉 in the hearts of men , notwithstanding all that 〈◊〉 see done by the most . What is the 〈◊〉 ? God is as Merciful as ever , his VVord and 〈◊〉 as 〈◊〉 as ever they were : I need 〈◊〉 〈◊〉 as he , Where is the Lord God of Elias ? 〈◊〉 , 〈◊〉 , I must rather ask , Where is the Spirit 〈◊〉 Tower of Elias ? We want Power , and Spirit , and then no wonder we do not , nay , upon these 〈◊〉 in reason we shall never prepare a people for the Lord. The Word of God which is the Sword of the Spirit , is as sharp as ever it was , but our hands 〈◊〉 weak , our hearts are feeble , we have no courage , 〈◊〉 power 〈◊〉 follow the blow , against the sturdy 〈◊〉 〈◊〉 〈◊〉 of men : We keep these 〈◊〉 〈◊〉 much about us , ( condemned by the 〈◊〉 , 2 〈◊〉 . 4. 2. ) in the course of our Ministery , 〈◊〉 we are to offend our friends , to displease great ones , to provoke the wicked , and malicious , fear we do , lest their love should be lost , their bounty and kindness taken away , and removed , or else hazard our own earthly comforts , and contents : Its pitty but the tongue of that Minister should cleave to the roof of his mouth , who speaks any thing less than God requires of him ; for these base and by respects somtimes Ministers are afraid to speak to the hearts of men , and ashamed to reprove them for those sins which they are not afraid or ashamed to do in the face of the world . Neither do Ministers many times Convince so soundly as they ought , nor gather in those Arguments which may make those 〈◊〉 undeniable , and mens Consciences at a stand . Again , they want that holy spiritual affection , which they should deliver Gods Word withal unto his people : And this is the Sum of all , Ministers do not deliver the Word with a heavenly , hearty , violent affection , they do not speak out of the abundance of their hearts . If they would speak against sin with a holy indignation , it would make men stand in aw of sin ; they talk of it hourly , and say , It is not good to prophane Gods Name , and his Sabboths , and to live an ungodly life , but they do not speak from 〈◊〉 hearts in this kind . A sturdy Messenger if he come to a mans house to speak with him , he will not be put off , he will take no denial , but he will speak with him , if it be possible before he goes away : But send a Child of a Message to a man , if a Servant do but tell him , His Master is not at leisure , or that he may speak with him another time , he will 〈◊〉 be put off , and go away before he 〈◊〉 delivered his Message . So it is with a Minister that 〈◊〉 his Office with a hearty affection . For when a man speaks from his heart in this Case , he will have no answer , he will not be 〈◊〉 withal , he will take no denial but will have that he came 〈◊〉 : If a man should say he is not at leisure to 〈◊〉 with him , or to hear him now , he will speak with him another time , he will not go away with 〈◊〉 〈◊〉 , 〈◊〉 he will tell him , I came to speak with your 〈◊〉 , and I will speak with your hearts : He will 〈◊〉 〈◊〉 the people , Tell your hearts ye that love the world 〈◊〉 the 〈◊〉 and pleasures 〈◊〉 , ( and my heart 〈◊〉 you ) did you know the good things that are in Christ 〈◊〉 , did you but know what a happy thing it is to have assurance of Gods love , you would never love 〈◊〉 nor delight in wick dness , as you have done before : 〈◊〉 no more 〈◊〉 〈◊〉 things of the world , but for your 〈◊〉 . The day is coming when the Heavens shall 〈◊〉 with 〈◊〉 , and you shal 〈◊〉 the voyce o the 〈◊〉 , saying , A I se ye dead and come to judgement : Where you shall hear that dreadful Sentence , 〈◊〉 〈◊〉 〈◊〉 all ye workers of 〈◊〉 , I know 〈◊〉 not , Matt. 7. 23. Oh this may be your case one day . And we that are Ministers of God do mourn for you , and tell your souls , We must have Sorrow 〈◊〉 you , we came for Hearts , and must have Hearts before we go . And this is the First Use , shewing the Reason why the Ministers or God do so 〈◊〉 good , It is 〈◊〉 〈◊〉 plain and powerful Preaching 〈◊〉 〈◊〉 〈◊〉 . The 〈◊〉 Use 〈◊〉 〈◊〉 us the fearful estate and miserable Condition 〈◊〉 〈◊〉 that lived a long time under a plain and powerful Ministery , and yet their hearts have not been 〈◊〉 and prepared for the Lord 〈◊〉 : It is a 〈◊〉 〈◊〉 that the Lord will never bestow any 〈◊〉 Good upon that Soul. He that hath lived under , a powerful Ministery many yeers , and yet is not wrought upon thereby , it cannot certainly be concluded , but it is greatly to be suspected , That the means of Gracewil never profit that man. Look as it is with the Master Carpenter , when he hath turned every piece of Timber , and taken what he will for his turn , he tels them that be under him , Let this be hewed , and that 〈◊〉 framed and made fit for the building : Afterward 〈◊〉 finds one piece broken , and another crackt , and another knotty : Why , what saies he ? There is no squaring of these , they are sit for nothing but for burning , they are not fit for any place in the building . Oh! take heed , when Gods Ministers have been cutting , and hewing , now exhorting , now perswading , now cutting the heart with Reproof , and yet finds here a crackt Heart , and there a stubborn Soul , that will not be squared by the Word , 〈◊〉 than the Lord should say , These will never be fitted and prepared for me , they are fit for 〈◊〉 but the fire . Oh! take heed of it , for he that will not be fitted for Grace , shall be made a 〈◊〉 in Hell for ever . Therefore all you that have lived under a powerful Ministery , and yet are not prepared , go home and reason with your souls , and plead with your own hearts , and say , Lord , Why 〈◊〉 not I yet humbled and prepared ? Shall I thus be alwayes under the hacking and hewing of the Word , and never be framed ? Such a man , and such a man was stubborn , and wicked , and prophane , and yet the Lord hath brought him home , and he is become a broken hearted Christian , What shall I think that am not 〈◊〉 and prepared for Christ by all the means that I have had ? Alas ! thou maiest justly suspect God never intends good to thy soul : It is no absolute conclusion , but it is a great suspition that those that have lived under a plain and powerful Ministery half a dozen yeers or longer , and have got no good , nor profited under the same ; I say , It 's a shrewd suspicion , that God will send 〈◊〉 down to Hell : Therefore suspect thy own soul and say , Lord , will Exhortations never prevail ? Will Instructions never do me good ? Will 〈◊〉 , and Reproofs 〈◊〉 strik my heart ? Why , I have heard Sermons that would have 〈◊〉 the very stones I 〈◊〉 on , that would have moved the eat I sate upon ; the very fire of Hell hath flashed in my face , I have seen even the very plagues 〈◊〉 hell , I have had many Exhortations , Instructions , Admonitions , and Reproofs , and as powerful means as may be , which 〈◊〉 never did me any good . The Lord be merciful to such a poor soul , and turn his heart that he may lay hold of Mercy in due time . Exhortation . Is it so , That a plain and powerful Ministery is the means of Preparing the soul of a poor 〈◊〉 for the Lord Jesus ? Why then , when you hear the Word plainly and powerfully preached to you , labor that the Word may be so unto you as it is in it self : It is a preparing Word , labor you that it may prepare your hearts to receive Christ : And you that be Hearers , every one labor to save the Soul of another ; let the Father speak concerning his Children , and the Husband concerning his Wife and his Family , and the Wife concerning her Husband , Oh when will it once be , when will the time come that my Child may be fitted for the Lord , when will it be that my poor Family , my poor Wife , my poor Husband shall be prepared for the Lord , the Lord grant , that it may be , if not this Sabbath , yet on another ; if not this Sermon , then at the next : Labour therefore to give way unto the VVord of God , and suffer your Souls to be wrought upon by it , for the word is powerful to prepare your hearts , but the Minister must hew and square your hearts before they can be prepared for the Lord Jesus , and you must suffer the words of Exhortation , ( as the Apostle sayes ) Heb. 13. 22. So likewise suffer the words of Conviction , of Reproof , of Admonition , and hold and keep your hearts under the Word , that you may be wrought upon thereby . And as when men have set Carpenters a work to build an House , then they come every day , and ask them , How doth the work go on ? How doth the building go forward ? When you are gone home , do you so reason with your selves , and ask your own hearts how the work of the Lord goes forward in you ? Is my heart yet humbled ? Am I yet fitted and prepared for Christ ? I thank God I find some work and power of the Word , and therefore I hope the Building will go forward . BOOK IV. 2 COR. 6. 2. As he saith in an acceptable time have I heard thee , in the day of Salvation have I succoured thee . THe general Doctrine of Preparation being dispatched , Proeced we to a further enquiry of the Particulars under it ; And there we have to enquire , The 1 Quality . 2 Parts of this Work. The Quality of this 〈◊〉 wherein are Comprehended those Common Affections which firstly and properly appertain to this Place , and as the 〈◊〉 and Spirits pass through the whole Body of a man ; So these general Considerations , convey over a savor and virtue of such truths as they do contain , to all the Particulars which follow , and 〈◊〉 in reason are to be handled before the rest . The quality of this Preparation is to be attended in Two things , 1. The Freeness of the Work wrought . 2. The Fitness of the time wherein it is Effected . For the Discovery of both which I have made Choice of this Text , as affording susficient ground for this Discourse ; 〈◊〉 he saith in an accept able time , &c. In the handling of which words we shall endeavor Three Things , 1 What the Scope of the Text is that so it may appear it naturally fits our purpose and the Point in hand , which comes to be 〈◊〉 . 2 The Sense and Meaning of the words is to be 〈◊〉 into , and such Truths to be Collected which serve-our turn and intendment . 3 We shall pursue the Explication of each of them in their Order . The Scope of the Text ( which I conceive worth the while a 〈◊〉 to be attended ) will appear , by the Connexion & 〈◊〉 it hath with the foregoing 〈◊〉 , and the dependance of it is to be fetched 〈◊〉 the 17 th 〈◊〉 of the former Chapter ; 〈◊〉 from the Consideration of the priviledge and 〈◊〉 they were advanced unto in Christ , the Apostle infers , and calls sor that newness of life , and obedience answerable to that kindness of the Lord , and the condition unto which 〈◊〉 were advanced . 〈◊〉 any man be in Christ , he must be a new 〈◊〉 , bebold , old things are past , all things are made new . 2 Cor. 5. 17. And this he shews from the author of this Grace who disposeth of it , God : 2 From the Mediator who hath purchased it , Christ : 3 From the Means appointed to Convey and Communicate it , to such for whom it was ordained ; to 〈◊〉 , The Ministery of the Apostles , All things are of God who hath reconciled us to himself through Christ Vers. 18. And whereas the Corinthians being heathens might object , True , he hath reconciled you Jews , but what is that to us ? He addes in 〈◊〉 19. That God was in Christ reconciling the world ( 〈◊〉 Beleevers , both of Jews and Gentiles ) to himself : and for this cause , and to this end , hath 〈◊〉 the word of Reconciliation to his Apostles for their good , that while they as Ambassadors entreated , God by them did beseech them to be reconciled unto him : And this was done upon susficient warrant , and in a way of righteous proceeding , for Christ who knew no sin , was made sin , even for them 〈◊〉 who should beleeve that they might be made the righteousness of God in him , vers . last . Having thus shewed a full and 〈◊〉 ground for their reconciliation , and also of his own Commission for that end : He further presseth it in the first Verse of 〈◊〉 〈◊〉 . If God be thus Gracious , Christs 〈◊〉 〈◊〉 , our Commission so Large , We 〈◊〉 as 〈◊〉 together with God , 〈◊〉 you 〈◊〉 you receive not the Grace of God ( i. e. the 〈◊〉 , that word of Grace that bringeth Salvation to 〈◊〉 ) in vain , 〈◊〉 receiving benefit by it , and comfort from it to your own Conversion and Salvation . And whereas they might Reply , It is not in our power to receive the spiritual good of this word , nor 〈◊〉 in you that are Apostles to work it , or if both were granted , it s not yet the Season , fitter opportunity will be afforded hereafter : To all these the Apostle Answers , in the words of the text . True , the Blessing is the Lords , but the Endeavor 〈◊〉 be Ours : We must Plant and Water , it s in Gods Prerogative , and depends upon his good Pleasure to give Encrease ; however , the Time now fits , the 〈◊〉 are now afforded ; and though we cannot Do what we should and ought , yet let us do what we can : and though we have no Power of our selves to Compass our everlasting Comforts , yet we have Gods own VVord and most gracious Promise , That in an acceptable time he will hear us : And that presumes then that we must pray : In the day of Salvation he will help , and by that it s taken for granted , we must take pains : and behold now is the day of Salvation , now is the acceptable time : let us therefore now call earnestly upon him for a Blessing , walk painfully in doing our Duty , and let the Lord do what is Good in his own eyes : Evident therefore it is , That the Aim of the words carries us directly unto the first work of God upon the Soul , 〈◊〉 the Prophet Isaiah expresseth in Isaiah 49. 5. 6. 8. That is the acceptable time wherein Jacob must be brought back again to God : Undeniable also it is , That this work of Preparation as the out-Porch and Entrance which makes way to all the rest is here pointed out Particularly by the Apostle , when he entreats them to 〈◊〉 〈◊〉 VVord 〈◊〉 〈◊〉 , signifying the entrance and admittance 〈◊〉 the Lord when in the power of his Ordinances he stands and knocks at the door of the heart , which is then done when the Lord begins to lay hold upon the soul , and to grapple witn the sinner , in awakening and wounding his 〈◊〉 for his 〈◊〉 : And lastly beyond all Question , 〈◊〉 49 9. 〈◊〉 thou maiest 〈◊〉 〈◊〉 , Go forth : The Scope then of the 〈◊〉 〈◊〉 〈◊〉 our intended 〈◊〉 . Search we then in the Second Place , the Sense of the 〈◊〉 , 〈◊〉 so those divine Truths which are there contained , may be Collected by us . Time. ] The word in the Original imports Season , or Opportunity ; which is not so much the continuance of days , or months , or yeers ; as the Concurrence and meeting together of 〈◊〉 conveniences which may be 〈◊〉 to any work , whereof more anon , when we handle the Point hence Collected . 〈◊〉 . ] Some Difference there is between the Apostle and the Prophet Isaiah , from whom this Testimony 〈◊〉 taken , but all return to one Sense : The 〈◊〉 in the Old Testament refers it to the VVork 〈◊〉 God , the time of his acceptation , or good VVill : The Apostle in the New Testament applys it to the Time , A Time accepted . ] Yet so as the work of God is 〈◊〉 and comprehended under it : In the 〈◊〉 then it intimates Three Things . 1 The time that is appointed . 2 The VVork of Grace put 〈◊〉 〈◊〉 〈◊〉 for the Conversion of any soul 3 The 〈◊〉 of all , it depends upon Gods pleasure , when he sees fit to accomplish the Decree of his Election , to Convert a sinner effectually to himself , and out of his free good will to take him into his 〈◊〉 , by calling him out of the world to the knowledge of 〈◊〉 ; and his saving Grace in Christ. Day of Salvation . ] For the more full understanding of the Reason of the first word Day , we may enquire the nature and rise of it : In the beginning when the Lord made All , and amongst the rest the living Creatures , he furnished them with powers , and abilities for the performance of their work , he seated and set every one of them in his proper place , as upon a stage for the acting of his part : He set also bounds , and laid forth several periods and distances of time for each purpose : Now the Distinctions of time , i. e. the separation of Light and Darkness , made so many stops as it were in some or which there must be stayed : Thus in Creating every Particular ; that is added , The Evening and the Morning were the first and second Day , &c. They had their Day of Creation , and their Day of Operation , so long as they continue that is their Day ; for the Day and Night are the Distinction of all this Time here below , and serve as so many stops and stayes , in which each thing is stinted for its being and VVorking : And hence it may be it is , There is no Day nor Night in Heaven , Rev. 10. 6. neither shall there be any more Time there ; that is , Distinction or Measure of Time by Day or Night after the last Judgement , ( for that must needs be the meaning of the Text ) because in Heaven and Hell , the state of things and so their times are unchangable : Hence to man His day is his life , 〈◊〉 long as he breaths in the 〈◊〉 and 〈◊〉 this Sun , that 's the Time allotted to him to act his part in , to trade for his everlasting State and Condition : Hence again ( to descend yet lower ) there is a special period , a stinted time , for every part of this life , and so many courses ( as I may term them ) and srames of occasions which belong to any ; so many seasons and several limits of time hath he allotted to each particular : Thus the wise man , There is a time to gather , and a time to scatter , a time to plant , and a time to pluck up , Eccles. 3. 1. And these 〈◊〉 are called Days in Scripture : Thus there are Troubles , and Tryals , Visitation , and Grace , which the Lord in the dispensation of his Providence allots to men , and there is a day for each of these , A day of trouble , Psal. 50. 15. A day of Tryal , Heb. 3. 8. A day of Visitation , Luke 19. 42. and a day of Salvation in this sense , as here in the Text. Salvation . ] Presumes alwayes danger and evil , and according to the quality and nature of the one , the other is to be considered , and conceived , here it is spiritually to be understood in the sul sense of it , to wit , from the danger of sin here begun in Preparation perfected in Glorification after this life : And that Speech by way of Similitude , seems well to interpret this manner of Speech , Heb. 3. 9. The day of temptation , when your Fathers tempted me , i. e. that moment of time when that rebellion was expressed ; so here , That moment or instant wherein the Lord begins to put forth the work of his special Grace , about the Salvation of a sinner , by the means he hath in mercy appointed . And thus the Apostle expounds the word in the Verse following , Behold now is the day of Salvation ; he saw it , they could not but perceive it , and all might acknowledg 〈◊〉 much , because the Word of Salvation , Acts 36. 26. viz. The Grace of God , that is , The Gospel given by grace 〈◊〉 bringeth salvation , did now appear , tit . 2. 〈◊〉 So that it may be truly affirmed in a savory sense , This day is Salvation coming to such , to whom the word of the Gospel is come in the Ministery therof . The Words thus Opened , The Collections which are of special weight and Consideration , are Four. Faithful Ministers ought to be earnest in calling upon God , and faithful 〈◊〉 the improvement of means , for the spiritual good of such to whom they are sent . This is taken 〈◊〉 〈◊〉 in the Text , How shall God 〈◊〉 , unless they Call ? How shall God Help , unless they Endeavor ? They who are thus 〈◊〉 , according to Gods Command , they may expect a 〈◊〉 success according to Gods Promise : He 〈◊〉 , I will Hear , I will Help . Therefore their Prayers shall be Answered , their Labors Blessed , for God will not falsifie his Word , nor 〈◊〉 of his 〈◊〉 . It s in the meer good pleasure of the Lord to work upon the heart in the Ministery of the Word when he sees fit : It 's in the day of Gods acceptation and good Will , that the Prayers of Faithful Ministers are heard , and their Pains made 〈◊〉 for the Spiritual good of any . While life lasts , and the Gospel is continued , that is the particular Season and Period wherein the Lord expresseth his good pleasure to work graciously upon the Souls of His. Its in this Season and day of Salvation he performs his Promise . For as the Lord may take what time he will , so hath he made it known , it is his Will to take this time and season , when he purposeth to fasten upon the Soul of a sinner for his Spiritual good . To omit the Two Former wholly , the Two Latter Points we intend only , to trade in , and to entreat of . To Begin then with the First , The Work of God is altogether Free. It proceeds meerly out of Gods favor and good will , it s his acceptation , not ours : Unless he put forth that Almighty hand of his , and take us unto his Grace ; it s not in our liberty nor ability to take hold of the offer of his Mercy , or to reap any saving benefit therefrom , Rev. 21. 6. To him that thirsts I will give of the water of life freely . It s a gift , and free also , though one thirst , never so earnestly desire it , never so constantly endeavor to attain thereunto , yet unless the Lord do more out of mercy , than any can procure by any sufficiency , or worth of his own , he will gain nothing : As it was in the Building of the Material Temple , the laying of the bottom stone upon which it was founded , and the adding of the top stone when it was finished , and attained its perfection : the whole multitude with one consent and one voice acknowledged the only Cause thereof , Grace , Grace , Zech. 4. 7. Much more is it true in the rearing up , and erecting of the Spiritual Frame in the Soul , from the first entrance of it in Preparation , till it come to be consummate in Glorification , all comes from the Favor and Free Grace of God. This Freeness of this Work appears in Three Particulars . First , Free it was for God whether he would provide any other Way and Means of Salvation , whether he would appoint another Covenant , when the first was broken and made void through Adams default . The Lord was not bound to set up Adam again , when by his carelesness and neglect , he had mispent that stock of Grace he had bestowed upon him . The Lord was not bound to Recover and Redeem Adam from the power of Sin and Death , when through his own folly he had cast away himself and posterity : In a word , Free it was to the Father to 〈◊〉 this Covenant , Free to Christ to Undertake it , Free to the Holy Ghost to accomplish it . God gave his Son , Joh. 3. 16. Christ gave himself , Tit. 2. 14. Both gave , and sent the Holy Ghost , as Commissioner from them both , to be the finisher of this work , Gal. 4. 6. And if wholly given , then it must be wholly free . As its Free for God to appoint , so it depends upon his good pleasure to reveal and make known the means of Grace as seems best to his heavenly Wisdom , why it rains upon one City and not upon another ; why the dew of heaven , the Doctrine of his holy 〈◊〉 , is sent to one people and not to another : That he reared up a wall of Separation between Jew and Gentile , Ephes. 2. 11. 14. That light is in Goshen , and darkness in all the parts of Aegipt besides , Exod. 10. 22. 23. That to the Jews were committed the Oracles of God , Rom. 3. 1. But he dealt not so with other Nations , neither have they not known his wayes , Psal. 147. last . Why Paul is sent for into Macedonia , and forbidden to go into 〈◊〉 , Acts 16. 6 , 7 , 8 , 9. The Apostles charged not to go into the way of the Gentiles , ' Mat. 10. 5 , 6. not to enter into the Cities of Samaria , but to the lost sheep of the house of Israel : His own will is the Rule of all this , and there is no other Reason to be rendered . There were many Widdows in Israel when the 〈◊〉 were shut up three yeers and six months , 〈◊〉 〈◊〉 great 〈◊〉 was through all the Land , but 〈◊〉 of them was Elias sent , save only to that one Woman , a Widdow of Sarepta , Luke 4. 25. 26. There was many Leapers in Israel , in the time of Elizeus , but none Clensed save only Naaman the Syrian . In a word , All these Blessings are Gods Own , and may he not Do with his Own what he will ? Free Lastly in regard of the work of the Means ; that ever they prove profitable unto any , or work 〈◊〉 in the hearts of any for their eternal welfare , its only from Gods good pleasure to give good success to some , which he denyes to others : This is the ground which the Evangelist gives of this different Dispensation of a Blessing upon the same Means , Mat. 13. compare 11. with 13 , 14. The Scribes and Pharisees in Hearing , they hear and not understand ; in Seeing , they see and not perceive : that is , They attend dayly , and yet do not profit ; observe dayly , and yet do not prosper in their endeavors ; their hearts waxt fat , when others were humbled ; their ears made heavy , when others were bored to entertain the truth . And if the cause be enquired , our Savior answers , Verse 11. To you ( my Apostles ) it s given to know the Mysteries of the ' Kingdom , but unto them it s not given . It is beyond the compass of all inferior Causes that can be conceived , That Paul breathing out threatning ; against the Church , coming in open field in 〈◊〉 , and professed Rebellion against Christ , should have the Lord Jesus revealed to him , and in him ; this ( I say ) is beyond the reach of any cause in Nature , and therefore the Apostle points at a higher hand , It pleased God ( saith the text ) to reveal his Son in me , Gal. 1. 15. And then also when he opposed and fiercely persecuted his Son in his Members , was there at this time , any improvement of natural abilities , or the remainder of the image left 〈◊〉 man after his fall ? was there at this time any 〈◊〉 trading with the Talents of Common Graces , which should move the Lord in way of 〈◊〉 , to give 〈◊〉 and spiritual Graces ? Was there any 〈◊〉 〈◊〉 fitness now in the Spirit of Said to 〈◊〉 and 〈◊〉 the 〈◊〉 of truth ? 〈◊〉 〈◊〉 are groundless dreams of men , meerly cozened and 〈◊〉 with their own carnal devices . Again , That the great Doctors of the Law who were honored as Guides of others for their Parts and 〈◊〉 , should despise the Counsel of God against themselves and the 〈◊〉 and Publicans , people of most desparate and for 〈◊〉 courses , should entertain the Baptists Doctrine and Gospel : The resolution of all at last must come to this , The 〈◊〉 of the Lord shall stand , and 〈◊〉 do whatsoever he will : Thither our Savior repairs , and there 〈◊〉 rests , I thank thee O 〈◊〉 Lord of Heaven and Earth , that thou hast hid these things from the 〈◊〉 and prudent , and 〈◊〉 revealed them unto 〈◊〉 and 〈◊〉 : Even so , O Father , for so it 〈◊〉 thee , Matth. 11. 25 , 26. The issue then is , If it proceed from Gods free pleasure that Means are 〈◊〉 , revealed , blessed , then is there a full freedom 〈◊〉 all ; and it must be so for these Reasons , There is nothing man hath that can Purchase this , Simon Magus 〈◊〉 〈◊〉 , and its probable enough 〈◊〉 would nor have stuck at the price , had the 〈◊〉 〈◊〉 never so great , Acts 8. 18 , 19. And when 〈◊〉 〈◊〉 that the Holy Ghost was given through 〈◊〉 on of hands , be offered them ' Money to 〈◊〉 〈◊〉 that 〈◊〉 : But the Apostle Peter 〈◊〉 with 〈◊〉 , Thy Money 〈◊〉 with thee , 〈◊〉 〈◊〉 thou hast thought that the Gift of God may 〈◊〉 〈◊〉 〈◊〉 Money 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 think such a thing , impossible 〈◊〉 for ever 〈◊〉 〈◊〉 it . Purchases are made by such things as carry some kind of proportionable worth to that which is to be Purchased : But there is nothing that can be compared with wisdom , and the Spirituall Grace in Christ , Prov 3. 15. Much less can be accounted of an answerable Rate and value thereunto . There is nothing a man can do of himself whereby he may procure and obtain this spiritual good . Rom. 9. 16. It is not in him that Wills , nor in him that Runs : It is not said , in him that goes carelesly about the work , but it is not in him that improves the best of his abilitie , and that with speed , though he 〈◊〉 in this race , but it is in God only that shews 〈◊〉 . If thou shouldest mark , O Lord , what is done a miss , who should abide it ? Psal. 103. 3. The best are so far from obtaining favor , by any desert of their doings , that it is well with them they are not consumed by his displeasure for the failing of their best actions . There is no Promise made to any Natural man whereby he can challenge this at the hands of the Lord : All men by nature are children of 〈◊〉 , Eph. 2. 3. Heirs of perdition , if they have their own place its Hell , if they have no more but their own Portion , Confusion and eternal 〈◊〉 is , that they must look for , if they have the fruit of their own tree , the wayes of their own work , it s nothing but wo and misery , 〈◊〉 3. 11. All Promises are Yea and Amen in Christ , 2 Cor. 1. 20. made and performed in him alone , they that are out of Christ therefore , what they have besides Hell , is 〈◊〉 Mercy . The Sum then is , It man by nature have nothing to Purchase any Spiritual good , can do nothing to deserve it , have no Promise to challenge it , it is freely out of Gods good pleasure that any 〈◊〉 of any share therein . Here then is matter of Thanksgiving to all the 〈◊〉 of God who have been made partakers of so 〈◊〉 favor , to wit , Their 〈◊〉 should be filled with his praise , and their 〈◊〉 with a 〈◊〉 admiration of this so 〈◊〉 a mercy , so much undeserved , and so 〈◊〉 bestowed notwithstanding : The greater and more free the goodness of the Lord is , the greater should our 〈◊〉 be in the receiving of it . This made the Prophet stand amazed , Who is a God like unto thee ! Micah . 7. 18. Men will see somthing in us to move them , and expect some good from us to perswade them to shew favor , but who is like unto our God ? who shews mercy , not because we can deserve it , or have any right to challenge it , not because we can please him , but because mercy pleaseth him , and he doth it only because he VVill , now his VVill be done , and blessed he his glorious Name for ever . Go thy way then in secret , thou that hast found this acceptation from the Lord , in sincerity of Soul present thy self as in his presence , and say , Good Lord ! Why is it ? How comes it ? That since many that have lived 〈◊〉 the same Place , dwelt in the same Family , sare in the same Seat , and heard the same Word , are yet in the Gall of Bitterness , in the Bonds of Iniquity , yet in the Kingdom of Darkness , under the Power of their Sins , and like to perish for them for ever : Lord ! Lord ! VVhy are mine eyes enlightned to know the things belonging to my peace ? VVhy my heart touched with any saving remorse for my Sins ? That I should have any desires after thee , any longings for thee : Oh its Grace ; it s thy Free Grace : Otherwise I had never been made partaker of any Spiritual good , nay , I had never known it : Father , VVhat am I that thou shouldest be thus mindful of me ? that thou shouldest thus remember me ? yea , mindful of me , when I was not mindful of my self ; remembrest me when I had forgotten thy glory , my own soul , and mine own everlasting good : Was not I as blind as ever any , and knew not ? as careless as ever any , and respected not ? yea , stubborn and stout hearted ; gainsaid I not , yea , rejected thy compassions so often tendered in the Ministery of the Word , and forced upon me by those heart-breaking Exhortations of thy faithful Ministers , to reveal these Spiritual good things , when out of negligence I did not know them , yea , then to press them upon my Conscience , and by the effectual work of thy Spirit then to prevail with my heart , when at first I did oppose and cast them behind my back ; let me for ever return all praise to thy Majesty , out of whose free mercy it is that I have been made partaker of any saving work for the good of my Soul : Yea , I thank thee Father , Lord of Heaven and Earth , that thou hast revealed these things to babes and sucklings , and bid them from the wise and prudent : That the Learned of the world are befooled , and thou hast taught me , a poor ignorant silly wretch ; That many noble and honorable are cashiered , and thou hast accepted of a base worm , plucked me out of a smoaky Cottage , out of a Corner of Hell , to receive me into the Kingdom of thy Christ , to bear me in thy own bosom , here wildering up and down in this valley of tears , that thou maiest glorifie me with thy self when all tears shal be wiped away from mine eyes : Oh! it is thy Free , thy Free Mercy , let my Soul for ever bless thee , and walk worthy of thee and it , that I may serve thee with a good , and a glad , and a free heart , as I have received freely from thine own Hand , whatsoever either I have , or Hope for . Here is also ground of great Encouragement to all distressed and disconsolate 〈◊〉 , who labor under the weight of the guilt of their many sins , and sight of their own unworthiness : The right Consideration of the former truths may be as a spiritual Cordial whereby their hearts may be quickned to seek unto the Lord , as their hopes sustained to expect that succour and supply which may be most seasonable for their Relief : Because , as there is no worth on our parts that can move the Lord , so there is no vileness so great that can hinder him , from doing what good he intends to such undeserving ones as we be . His own good will being the only 〈◊〉 of any saving work he is pleased to put forth upon the hearts of those who appertain to the Election of Grace . This was that which the Lord proclaims , and which he urges upon all drooping and discouraged Spirits , to make them put on more cheerfully in the pursuit of life and happiness , 〈◊〉 55. 1. Oh every one that thirsteth , come to the waters , and he 〈◊〉 hath no money , come buy and eat , yea , come buy wine and milk without money , and without price . It s very remarkable how the Spirit of God labors to remove that which will , and most usually doth hinder the fainting hearts of dismaied sinners , in their endeavor after Mercy : They fondly conceit they must come with their cost , they must bring some Spiritual abilities and 〈◊〉 with them , unless they have that money , they are like to miss of their market ; they shall not be able to purchase Gods acceptance , the Graces and Comforts of his Spirit , signified by Wine and Milk : The Lord therefore that he might wholly dath these dreams , and take off these 〈◊〉 thoughts , he puts it beyond all Question and Doubt by a 〈◊〉 〈◊〉 to the contrary , He that hath no money ; that is , No Spiritual 〈◊〉 or worth , let him buy , question it not ; yea , I speak it seriously , and mind what I say , therefore I say again , without money , doubt it not ; yea , I 〈◊〉 as I say openly and plainly , without money , or money worth , no in 〈◊〉 , no weakness , no unworthiness shall hinder , be not needlesly suspicious , I intend not to sell my Graces and Comforts ; but to bestow them freely upon such who have an open hand to take them , and an empty heart to carry them away : This was the ground of Encouragement whereby the Prophet emboldned those rebellious Jews to take words and resolution also to themselves , to press in with some hope to speed with the Lord , Hos. 14. 2 , 3. Take unto 〈◊〉 words , and say , Receive us graciously : But the Lord might have replyed , You have no worth in your selves , you deserve no favor ; therefore it s added , with thee the Fatherless find mercy : As if 〈◊〉 should have said , Thou doest not vouchsafe mercy to sinners because of any excellency they have , any friends they can make , any abilities they can bring , but the helpless , friendless , fatherless , orphane souls , such as be destitute of all succour , no eye to pitty , no friend to provide , no strength to support themselves , such find mercy with thee ; such we are ; therefore Lord shew us mercy ; If the Dole or Alms was to be bought and purchased , then the 〈◊〉 who had most , and needed least , would 〈◊〉 be possessors of it , but because its only out of the 〈◊〉 to bestow it freely , he that 's poor hath never a whit the less , but the more hope to receive it ; so it is here in the Dole of Grace , when 〈◊〉 thou considerest the infinite baseness of thy heart on the one side , the incomprehensible worth of mercy on the other , and withal conceivest an utter impossibility ever to attain it , ever to expect it ; settle this Conclusion in thy heart , as matter of marvelous Encouragement , yet mercy is free , others have received it , and why not I Lord ? If the multitude of thine 〈◊〉 plead against thee , if Satan be busie to discourage thine heart , and drive thee to despair , Why dost thou ? Canst thou ? Expect any kindness from the Lord , since thy frailties so many , thy rebellions so great against the offer of his mercy , and the work of his Grace : How utterly unable 〈◊〉 thou to do any thing to procure any Spiritual good ? How unfit to receive it ? And is it not a folly than to hope for it ? Thou hast hence to Reply , Be it I am as base as can be imagined , yet my 〈◊〉 cannot hinder the work of Gods Love , for it s altogether Free. True , I have nothing to purchase it , Abraham had not ; I can do nothing to deserve it , David could not ; I have no right to challenge it at the hands of the Lord , nor yet had Paul any thing to plead for him in the like case ; and yet all these were made partakers of mercy , and why not I Lord ? Put in for thy particular , and plead for thy self , and say , Blessed Lord , thy mercy is not lessened , thy wisdom decayed , thy arm shortned ; what thou didst freely for Abraham an Idolater , 〈◊〉 a Rebel , for Paul a Persecutor , do for my poor 〈◊〉 also : my vileness cannot hinder the freeness of thy Compassions . If it be here Replyed , That this affords small ground of Comfort : for if the Dispensation of Grace depend upon Gods Free Will , he may fail us , as well as help us ; he may deny it , as well as give it . The Answer is , He may give it as well as deny it , and that 's Argument enough to sustain our hopes , and to quicken our endeavors , put it then to the adventure : Thus the Prophet Joel pressed the Israelites to 〈◊〉 to God for the removal of a Judgement , and the Pardon of their Sins , upon this very possibility , Rent your hearts and not your garments , and turn unto the Lord , who knows if he will return and leave a blessing behind him , Joel , 2. 13 , 14. Thus the 〈◊〉 Ninivites provoke themselves to importune the God of heaven for the with-holding of the destruction threatned , Let us cry mightily unto God , who can tell , if he will turn and repent : Jonah , 3. 8 , 9. When then thy Spirit sinks under the unsupportable pressure of thy sins , and the expectation of the righteous Judgements deserved thereby , here is that which will ad Comfort and Encouragement to look upward to the Lord for refreshing : Who knows but God may ? who can tell but God will yet shew mercy , therefore I will yet hope , because no man can tell but I may at last be made partaker thereof . Lastly , Those who want and seek for mercy from the Lord in the use of the means which he hath appointed , they are to be exhorted from the former truth , to arm themselves with patience to stay Gods time , and to 〈◊〉 his pleasure , if it seem good to his Majesty to with-hold this Favour , or delay the work of his Grace : Beggars must not be chusers , we must not be Carvers of Gods kindness , it s a Free Gift , and therefore as he may give what he will , so he may give it when it seems most fit to himself . Just cause we have to wait , no reason at all to murmure against him : Hast thou then endeavored after this work of Grace , and canst not attain it ? Endeavor still . Hast thou begged it , and yet findest not thy desires answered ? Crave still with perseverance : It s good to hope , and to wait also for the Salvation of the Lord , Lam. 3. 26. both must go together , to wait without hope is uncomfortable , and to hope without patience is unprofitable . We know 〈◊〉 what time God will take , it is our duty and will be our wisdom , and comfort , to attend upon him at all 〈◊〉 : Say not then out of the shortness of thy spirit , I have come often , begged much , and 〈◊〉 long at the gate of grace , I find not the work yet done , my heart not yet throughly humbled for my 〈◊〉 , 〈◊〉 refreshed with the assurance of Gods Favor : Shall I wait any longer ? Oh fearful Pride ! Is it come to this ? If you be in such haste , you may go to Hell time enough : What not wait ? See who will have the worst of it . God can better keep his Compassions , than thou canst want them : And as its fit he should , so its certain he will make thee to know , thou must wait ; nay , bless his Name that you may wait for his mercy : The 〈◊〉 of all men that 〈◊〉 breathed have done it : So David , Min eyes fail with looking for thy Salvation , saying , O when wilt thou comfort 〈◊〉 ? Psal. 119. 82. 123 It s enough we may beg the Grace of God as a 〈◊〉 not command it as a Debt : Labor we then to 〈◊〉 , and 〈◊〉 those proud and impatient distemper whereby we repine and quarrel at the 〈◊〉 on of Gods dealings with us , if he answers 〈◊〉 Expectation to the full : Others seek , and the 〈◊〉 hath bestowed , and they , have received a great 〈◊〉 sure of Grace , with little labor , and in a short 〈◊〉 When we have labored long , and 〈◊〉 〈◊〉 and yet the Lord answers not our 〈◊〉 , nor 〈◊〉 us that Spiritual Good we need : Learn we now 〈◊〉 〈◊〉 and controul those boystrous 〈◊〉 〈◊〉 〈◊〉 Spirits , with that of the Apostle , Who art 〈◊〉 〈◊〉 that reasonest against God ? What if 〈◊〉 will not ? Rom. 9. 20 , 21 , 22. What if he will 〈◊〉 ver 〈◊〉 our hearts , never pacifie our Conscience pardon our sins , save our Souls ? It is 〈◊〉 his 〈◊〉 〈◊〉 , he may do what he will , and therefore he doth us no wrong what ever he does : Fit then it is we should stay his times , who hath all times especially of Grace and Life in his own hands . While this life lasts , and the Gospel is continued , that is the particular Season and Period wherein the Lord expresseth his good pleasure to work graciously upon the 〈◊〉 of His. The time of Grace and day of Salvation , is here discovered in the Two Periods of it , which make up the parts of the Doctrine . 1 Grace is only to be gained in this life . 2 While the means of Salvation are continued , that 's the Season , which the Lord usually takes to work upon the Souls of those 〈◊〉 belong to him , we shall severally open and prove both 〈◊〉 , and after make joynt Application of them . Preparation and Conversion of the Soul must be made in this life , Seek ye the Lord while he may be found , Isaiah , 55. 6. The time of our living is one of Gods whiles , the time of finding Grace and Mercy , if ever we come to share therein ? The 〈◊〉 of Jacobs Ladder is here on Earth , though the top of 〈◊〉 unto Heaven ? The Lord must dwell with 〈◊〉 here in an humble and contrite heart , Isaiah , 57. 15. 〈◊〉 else we shall never dwell with him in that high and holy place , whither Christ is gone to prepare a mansion for us ; Now is the time of 〈◊〉 and gaining Grace , in the other world we shall enjoy the fruit and sweet of it , here we must get the conquest if we think to wear the Crown in another world . Reasons are Two. Because after the parting of the Soul from the body , and the dissolution of the whole , Gods peremptory Sentence is passed , and the final doom of the Soul is determined a Sentence never to be revoked , a judgement never to be repealed , and therefore the sinner becomes irrevokably either miserable or happy , Heb. 9. 27. It is appointed for all men once to die , and after death comes judgement . Death and Judgement are coupled immediately one to another : the end of the one , is the entrance of the other ; as Death leaves us , so Judgement will find us : Though the full and compleate execution of the Sentence is deferred until the great day of accounts , yet condemnation seizeth upon each part as soon as they be severed the one from the other , if they do deserve : The body is imprisoned in the dungeon of the grave , and the Soul ( of him 〈◊〉 is wicked ) is taken instantly and dragged by the Devils into torment , Luke , 12. 20. This night shall they fetch away 〈◊〉 Soul. With the Saints contrariwise , Their bodies are laid in the Grave as in a bed of Down , perfumed with the precious Death and Burial of the Body of Christ , the ashes thereof carefully preserved , yea , loved by the Lord : So the Apostle , Rom. 8. last . I am perswaded that neither life nor death is able to separate us from the love of God in Christ Jesus : So that the Lord loves the very dust of the bodies of his Saints in the Grave , and receives their Souls to himself in glory , as soon as Body and Soul are parted one from another ( Luke 16. 22. The Soul of Lazarus was by the Angels carried into Abrahams bosome ) For at the great day of accounts we must all appear before the judgement seat of Christ , that every one may receive the things done in his body , according to that he hath done , whether good or 〈◊〉 , 2 Cor. 5. 10. The Sentence we see shall not 〈◊〉 according to that men do in Purgatoty , as the Papists dream ; but according to that only which they did while they had Being and Breathing in this Natural life . The Condition of a man after this life is 〈◊〉 . For as the Godly after this life ended receive perfect Sanctification , and so become wholly 〈◊〉 of the Spirit of God , and thereby fully and unchangeably confirmed in the state of Glory , never more to be pestered or annoyed with the presence of Sin or Misery , Rom. 8. 23. Here in this world we 〈◊〉 but the first fruits of the Spirit ; but there 〈◊〉 then the full Harvest . So contrarily , the Wicked after Death , are 〈◊〉 delivered up to the tyranny and authority os 〈◊〉 Corruptions and there settled , and that 〈◊〉 , in a state of rebellion , and become utterly 〈◊〉 of receiving any spiritual Grace , or 〈◊〉 any spiritual Good , but sink down in 〈◊〉 〈◊〉 without hope of either . For those 〈◊〉 Graces whereby the Lord in the time of life 〈◊〉 their distempers and those outward 〈◊〉 , Word and Sacraments wholsome Laws and 〈◊〉 Counsels and Examples which formerly 〈◊〉 them from many notorious outrages , are now 〈◊〉 away : Now the Lord plucks up the Hedge , 〈◊〉 pulls down the VVall , takes away all the 〈◊〉 Gifts of his Grace , vouchsafes not one 〈◊〉 of his Spirit , to strive with the Sinner any more , 〈◊〉 one check of Conscience to aw him , not the least 〈◊〉 of any Good to affect him any more ; 〈◊〉 〈◊〉 the reins in the neck of the Rebel , and 〈◊〉 〈◊〉 loose upon him to execute the fulness of the fierceness of his malice , to the uttermost ; 〈◊〉 his rage was consined before , he could do no 〈◊〉 than his Commission allowed him , he had the 〈◊〉 of his temptations set ; but now he takes full possesion of the Soul after death , and hath free leave 〈◊〉 exercise full dominion over it , as much as he will 〈◊〉 can : Yea , the Lord in his severe , but 〈◊〉 〈◊〉 , le ts in the Sea of all sinful 〈◊〉 as with a mighty slow and full tide into the 〈◊〉 〈◊〉 heart , to carry him without all controul or stay from ever enjoying either Means or Hopes of 〈◊〉 least expression of Gods presence , for any good 〈◊〉 any kind : There is no heart to pitty the 〈◊〉 Sinner , no Friend to pray for him , no Counsel 〈◊〉 advise , Reproof to stop , no Exhortation to perswade any more , from the approving and 〈◊〉 of whatever might dishonor God. In the dayes 〈◊〉 his Life and Vanity , he was weary of all these , because they hindered him from having his full 〈◊〉 in the wayes of wickedness ; Now all these 〈◊〉 Means , as so many banks which kept in the swelling and boystrous rage of his accursed lusts , are all 〈◊〉 down ; the bottomless depths of all abominations are opened ; the power of all sinfulness , in all 〈◊〉 〈◊〉 thereof , seizeth upon the Soul , and 〈◊〉 and prevails in it to all eternity , without lessening restraint , or alteration : For to imagine that the fire of Purgatory should purifie the Sinner , from any Soul pollution , that a Material thing should 〈◊〉 upon a Spiritual Substance such as the Soul is , yea , a Natural thing work a Supernatural disposition , 〈◊〉 a senseless , and unconceivable Absurdity , not worthy the Consideration ; much less any serious endeavor to Confute . The Second Part of the Doctrine is , While the Gospel is 〈◊〉 , that is the season of Gods acceptation , he then puts forth the power of his grace to prepare the heart ; so the word implyes in the text , an opportunity of acceptation : It discovers 〈◊〉 〈◊〉 in Three Particulars . There is fitness of opportunity in regard of the cause of the accomplishment of any thing ; when there is a concurrence or meeting together of many helps , for the bringing about 〈◊〉 that we desire and would have , for the effecting of any work we intend : Thus we use to say , when we have wind and tide , then is the fittest season to sail ; while we have health and strength , is the 〈◊〉 time to set about works of greatest importance , not that the bare continuance of so many hours , or dayes , or yeers , makes any difference , for they are alwayes the same , in sickness and in health ; in youth , and in crazy , and decrepit age , in a still calm , and in a fair gale ; but the fitness lies in the causes and means which now are happily afforded unto us , which hereafter we may be deprived of , or not able to improve though we do enjoy them . Thus then there is a season of Gods acceptation . when he affords means , sends his Messengers of glad 〈◊〉 of Peace , when he sets open the stall of the Gospel before our eyes , cryes his commodities in our 〈◊〉 , and proclaims the offer or his rich mercy to all Commers , Ho every one that will , let him come and take freely of the waters of the well of life and live for ever : Now is the Season of Gods gracious working and our receiving , greatest success in his Ordinances ; this is the Exposition 〈◊〉 the Apostle ads in the following verse , behold now is the acceptable time , whiles the light shines , whilest Wisdom cryes , and Ministers call , if ever there was opportunity of Conversion and Preparation now is the fittest of all other , for God to work it , for us to endeavor it ; When the fat things are killed , and finest wines drawn and broached , servants sent to invite , and all preparations made ready to the marriage feast , Luke 14. 17. Then is it time to come , to feed , to refresh our selves ; behold all is ready , only come , when the door is open , and warning given , behold the bridgroom cometh , then is the nick of opportunity to follow hard after , if we would find entrance into the Bride chamber , ' Matt. 25. 8 , 9. But when the Feast is over , and the door shut , we may have time to come and knock , but never shall we find entrance , or acceptance , or welcome , because the season is past . There is a fitness in reference to the work , which the thing now made might have , which hereafter happily could not attain ; Thus came Esther to be Queen in a fit time , for Mordecais safety , the succor and deliverance of the Nation of the Jews ; for though she might have possessed the same place , enjoyed the same Honor , and Royal Preheminence , afterwards ; yet it had been too late to have defeated the Policies of Haman , or procured the Preservation of her People , from the Plots and pursuits of those who were armed for their utter ruine , Esther 4 Thus the Woman of Samaria was then called effectually by our Savior , John 4. when it was the pat opportunity to commuicate the notice of a Messias , and the work of his Grace to the Samaritans , who were as the regions of Corn , white unto the harvest , and ready to be cut and carried ; so were the People ready to hear , attend , and embrace the glad tydings of Redemption through the Lord Jesus . There is a fitness in regard of the Subject , which howsoever it gives no cause nor help to the accomplishment of the work now in doing , yet it makes way for the further manifestation of the skill and goodness of the workman , and holds our the work done to greater admiration . Thus our Savior is said to come and reconcile all things in the fulness of opportunities , Ephes. 1. 10. because the Lord Christ came then when things were at the lowest eb , the state of the Church of the Jews in 〈◊〉 extremity , when the root of David was dry , and the branches of the stock of David quite withered , Isa. 11. 1 that is , When the Scepter seemed to have departed from the Tribe of Judah , and a Law-giver from between his legs , Gen. 49. 10. Now however the extremity of this distress was no cause of Deliverance , but rather a hinderance in it self ; and though God the Father out of his own power and according to his own good pleasure might have sent his Son sooner , to have redeemed his people out of their distresses , yet now the greatness of misery made them such Subjects , wherein the glory of his rich Grace , might appear in the perfect beauty thereof . Hence it is many times in the Dispensation of the work of Grace , the Lord takes the Sinner in the lowest and basest estate , in the most desparate condition when the distress grows deadly , the case to the eye of man is beyond cure and recovery , that so the soveraign vertue of his saving Grace might be set forth to the wonder of the World , and to the encouragement of those who should come to the like streights : Upon this ground it is that the Lord Christ chose that time to convert Paul when he was in the heat of his rage , when his fury was at the height , when breathing out threatnings against the Church , he came armed with authority , and hellish resolution to carry all to Prison , Acts 9. In a word , while Paul proceeds furiously with a 〈◊〉 intention , to oppose Christ to persecute his Members , and in the issue to procure and hasten his own everlasting ruine , then our Savior prevents him and pitties him , and doth him most good , while he strives to do most harm , and to make havock of the Church , the truth , and his soul also : yea , then works his conversion , when he most seriously endeavors to work his own Confusion of himself , and such as professed the Faith in sincerity ; the aim of God in all the Apostle directed by the Spirit expresseth to be this , 1 Tim. 1. 16. I was a Persecutor , but I obtained Mercy , to the end that the Lord in me might shew all long-suffering to the example of those that should beleeve on his Name . Such a forlorn Sinner at that time was the fittest subject to receive the full print of Gods love and compassion in great Letters , as it were , that he might be a pattern to all 〈◊〉 , of the boundless compassions of the Lord. That as Seamen after a dangerous wrack and miraculous deliverance , set up a Monument of their Preservation to all that pass that way , to work fear in them to prevent shipwrack , and yet hope of Recovery if they do . To the like purpose is the Conversion of the Apostle in this heat of his Rebellion set upon Record in publick view : As though the Lord should say , Look here you forlorn sinners , see a desparate Rebel running post-haste to his everlasting ruine , and behold withal the hand of Mercy then stopping of him in his way ; Paul persecuting Christ in his Members , Christ then pittying and preserving Paul , the one most kind , when the other is most vile and 〈◊〉 : Oh the madness of a deluded Soul 〈◊〉 reason ! But Oh the Compassions of a Savior beyond all compare ! Be afraid you never proceed to such hellish folly , and yet bless God , That there is such a Savior if you do . These be the Seasons of Gods acceptation , the first here principally intended , the rest not excluded , and in these opportunities thus appointed by God in his Wisdom , according to his good will , he doth put forth the work of his Grace , to bring home the Souls of his unto himself . Hence we learn , That a long life is a great blessing in it self , a great temporal blessing as it comes from the Lord. Why ? Because all that while a man is in the way : Mercy may meet with him , and he may meet with it : While there is life , there is hope ( unless a man have sinned against the holy Ghost ) Physitians observe all the while there is strength in Nature , there is hope the Physick may prove profitable ; It is much more for the comfort of the Soul , while there is life , there is yet a possibility : Thy heart is stubborn , and rebellious , and proud ; but thou yet livest , and the Lord lives , and his Mercy lives , therefore it may be he may shew mercy to thee : But when a man is dropped down into the grave , and the pit hath shut its mouth upon him , then all his thoughts perish , then with a sad heart he may remember all the helps he had , the opportunities he had , but never had a heart to get any good by them : Then he reads over all the Sermons he heard , by the flames of Hell ; and remembers all the kindnesses of the Lord , and then there is no hope . You therefore that know your bosom abominations , you have your back doors , and your base haunts ; you know your sins are not pardoned , you have not repented of them ; when you are gone home , go your waies , and bless God that you live : For , let me tell you , This is all the hope in the world that yet you are alive , and therefore the Lord may shew Mercy to you ; if your dayes were ended , and you gone down to Hell , then not all the world , nay not Christ , nor the Mercy of God it self could not save you then : therefore look as it was with a Child which was followed by a Bear into a pond , the Child cryed out to the people that were running and came to the ponds sides , Oh help , help ; and still as the Bear 〈◊〉 him , first his Arms , than his Legs , and still he cryed out , Oh help , help , yet I am alive , yet I am alive : this is your condition , beleeve it . Not Bears , but Sins and Devils are upon you , they have you in their clutches , tearing and devouring your Souls : Oh look to Heaven , and cry out unto the Lord , and say , Lord , a proud stubborn Creature , but yet I am alive , the Devil is Devouring my soul , but Lord , help me and deliver me , yet I am alive ; bless God you are so , and know its all you have to shew for your everlasting welfare . For while there is Life , there is Hope . Matter of Caution and Advice , to fence our souls and fortifie our selves against that hellish distemper of self-Murther , that our hearts may be carried with hatred of it , and our souls preserved from the commission of it : when partly from discontentments , and partly from terrors of Conscience , men are not able to bear with themselves ; but they will run to a Halter or a Knife , they will put an end to their lives that they may put an end to their sorrows ; they wil not live , that they may not live thus and thus . Why Consider , Art thou sure of a better life ? They will Answer , No , that 's my misery , I see all my sins before me , and Hell gaping for me , and the Devils attending to seize upon my Soul , and it makes me weary of my life . Weary of your life ! Take heed of that , bless God for your life , and pray for life , and seek to preserve your life what you may , for while your life lasts , you are in the way to Mercy Dives had so much experience of the torments of Hell , that he sends to those that were alive , Oh take heed of coming hither , you are in a better condition than I , what ever your case be . Learn therefore for ever to fear and flie from temptations to self Murther , as that which would put an end to your life , and to put an end to all hopes and possibilities of Mercy from the Lord. But the main Fruit of the Point , which properly belongs to this Place , is a Use of Instruction , which ought to be observed and settled upon the Consciences of us all . Doth the Lord then usually accept of the Soul , and do good to it while he provides and continues the means of Grace ? What then remains but we should give all dilligence to attend upon his times , take his means , and improve all to the 〈◊〉 for our Spiritual good . Suffer me here to stay a while , and urge the Collection with an Argument or Two , and yet go no further than the Words , nor take other Reasons than the Text will afford , for it issues amain and with a full sourse from all Particulars mentioned before , the foregoing Truths meeting together , like so many streams , to make this more forcible upon the Conscience , and like a mighty Current , to carry us along to everlasting happiness . It is a Season , and therefore to be Observed ; an Opportunity , and therefore to be Improved without Delay : We should address our selves presently to this so great a work , Redeem the time , Col. 4. 5. Having opportunity , let us do good to all , Gal. 6. 10 If unto others , much more to our selves : If to their bodies , especially to our own Soul ; if to them in Temporal things , than most of all our best good in Eternal blessings is to be attended . But the Season is not yet come , that Opportunity is not yet offered . Answ. 〈◊〉 〈◊〉 , the Apostle points at it as at hand , and in view : Behold now : while I am Speaking , and you are Hearing , while the doors of the Sanctuary are yet opened , while we are in the land of the living , behold now is the acceptable time . Oh let us not harden our hearts , nor shut our eyes , 〈◊〉 stop our ears , unto the voice of the Lord , but pursue opportunity present , strike while the iron is hot , 〈◊〉 our Harvest while the heat and Sun-shine is upon us , while wind and tide lasts , sail we cheerfully towards the Haven , the end of our hopes , the Salvation of our Souls . This is the Argument which the Apostle presseth with so much eagerness , as having such apparent evidence in it . That considering the Season , it is high time we should awake from the sleep of security , our salvation is neerer than heretofore , Rom. 3. 11. The Lord now speaks to us as sometimes to the secure Church , Cant. 2. 10. Arise my Love , my Dove , and come away ; For lo the winter is gone . the flowers appear , the voice of the Turtle is heard in our land , &c. I may truly say , This Scripture is this day fulfilled in our ears , wherein the Lord Christ by the Ministery of his Word calls , and that with all instancy , upon every corrupt 〈◊〉 - hearted sinner to come to him , to receive the word of his Grace , and the power and comfort thereof upon his soul : Behold the foggy mists of Popery and ignorance are over , the shaddows of 〈◊〉 are passed away , the flowers grow , and the 〈◊〉 〈◊〉 apace , peace and prosperity , with abundance of outward blessings shoured down upon us , the voyce of the Turtle is heard in our Land , the sound of the Gospel , and the glad tydings of Peace , have been , and yet 〈◊〉 proclaimed in our streets . Arise , arise , therefore 〈◊〉 secure and dead hearted Sinners , and come away . Arise ye drunkards , come 〈◊〉 from your Cups and Companies ; Arise ye Adulterous wretches , come away from your 〈◊〉 〈◊〉 , and beds of dalliance ; come to him who 〈◊〉 kindly invites you , who promises to accept you , who is able and willing to save you . Oh! consider opportunities will not last alwayes , we have no 〈◊〉 of them , much less command of them ; and who knows whether we shall ever enjoy that which we now neglect ? Especially , considering the Lord at the present , vouchsafes all helps to further and perswade us to this Preparation , dealing with us as 〈◊〉 he did with the stubborn-hearted Jews by Ezekiel , who to strike their hearts with an open Conviction that they must go into Captivity , he is injoyned to carry out his stuff , in the most plain manner in their sight , from one place to another , and the end is added : If it be possible ( as some translations reade it ) if per adventure ( as the propriety of the Hebrew bears it , all to one sense ) they may consider it , Ezek. 12. 3. As if he should say , There is some small hope that somthing may procure their welfare , and if it be possible , this plain dealing is like to prevail : A lively picture and resemblance of Gods special bounty to us-ward , who enjoy the means of Grace above many others : The Lord hath seen other Countryes , but he hath settled his abode amongst us ; he hath passed by many Congregations , but he hath lodged with those where he hath set up the Light of his Truth ; the Son of 〈◊〉 hath sent abroad his beams to many corners of the Earth , a glimpse of his goodness hath appeared unto many places , but his saving health like the Sun in his full strength , hath stood over our heads as it did once in Gibeon , and the Moon in the valley of Ajalon : Some people have had many means , and many people have had some , but almost all have met together to procure our good , and to make up the fulness of opportunities , even the fulness of all fitness , that if it were possible we might consider it , and 〈◊〉 at the last convert and turn unto the Lord. The Birds of the Heaven , the Sinners upon Earth , and the Devils in Hell , know and pursue their 〈◊〉 Opportunities ; the one for the comforts of nature , that they may enjoy them ; the other for their 〈◊〉 , that they may enjoy their lusts , though they perish for it : Ask then ( thou sluggard ) of the Birds of the Heaven , and they will tell thee ; demand of the Beasts of the Field , they will shew thee ; nay , 〈◊〉 of the Devils in Hell , and they will testifie how Opportunities ought to be prized , and how 〈◊〉 improve them . Wilt thou be more unreasonable than the Beasts ? More careless of thine own 〈◊〉 Comforts , than the Devils be to procure thy own Confusion ? Shall the Lord provide all 〈◊〉 for our Good , and shall we neglect both him , and them , and our own everlasting welfare ? Wo to our sluggishnes . Object . True , let this Opportunity 〈◊〉 great , so 〈◊〉 the Continuance of it long , and therefore we may take it hereafter . Answ. No : It s a Day saith the Text , very short , and yet most uncertain . It is but for the day 〈◊〉 this Life , and who knows how soon it may end ; there be Skuls of all sorts in Golgotha , Skins of all sorts in the Market ; yong and old , aged and 〈◊〉 , haste unto the rend : No man yet had a lease of 〈◊〉 Life , which is as Grass , a Flower , a Bubble , and alas ! how soon doth this Grass wither , this 〈◊〉 fade , this Bubble break ? And our day being short , so is it almost 〈◊〉 , many of us have past our highest point , the best 〈◊〉 〈◊〉 time , our Evening draws on ; and behold pale 〈◊〉 , and feeble hands , crazy bodies , dangerous 〈◊〉 , which are as Har bengers of our dissolution , 〈◊〉 will soon bring us to the house of our age , to 〈◊〉 dust of death ; thus is our breath but a shaddow , 〈◊〉 soon passeth away and we are gone : Oh! that we 〈◊〉 wise to consider these things , and because our 〈◊〉 is short , and passeth away , we would take hold 〈◊〉 the opportunity present . But the yong man Replyes ; It is a good thing 〈◊〉 the Eye to behold the Sun , Eccles. 11. 7. To 〈◊〉 this Light , to enjoy the present Pleasures , to 〈◊〉 the Rose while it is in the bud , to gather the 〈◊〉 whilest it is fresh , while time and strength 〈◊〉 take the pleasures of the world and enjoy the 〈◊〉 of my heart ; not now to sit moping in a 〈◊〉 , go drooping and sorrowing for my sins ; when 〈◊〉 hair grows gray , and decrepit age comes on , 〈◊〉 yeers hence , when my Sun grows neer the setting , 〈◊〉 Life begins to decline , and my strength to decay , 〈◊〉 shall than have leisure to talk of holiness , to turn 〈◊〉 a new leaf , and betake my self to my Beads , and 〈◊〉 of Grace ; in the mean time these jolly 〈◊〉 , speak unto Preparation and Humiliation , as 〈◊〉 somtimes to Paul. Go your way for this 〈◊〉 , and when we have a convenient time we will 〈◊〉 for you . Answ. Thou fool , this night may thy soul be 〈◊〉 from thee , Luke 12. 20. How knowest thou but the Lord may pluck thee out of the land of the living , and send thee packing down to thy own place , give thee thy Portion with Unbeleevers and Despisers of his Grace ? and then all thy thoughts perish , thy time is past , and Repentance too late , when the Pit hath shut her mouth upon thee , how fond to think to have leisure to Repent , when thou wilt not have time to Live ? 2 Be it the day of thy Life continue , yet the day of Salvation may be ended ; for this is but a minute or moment of that span of time , a point or 〈◊〉 of that opportunity ; If the Lord remove his 〈◊〉 , take away the light of his Word , dam up the fountain of Grace , and stop the well-springs of Salvation , thou mayest perish for thirst , and live to 〈◊〉 the folly of the neglect of Means , when happily thou shalt not know where they be , nor yet have liberty and ability to enjoy them if thou knewest : while therefore the day of our life , and the day 〈◊〉 Salvation ( the Mart of Mercy ) lasts , both which are but short and uncertain , let us be watchful to observe , and careful to take all advantages to buy the chiefest and best Commodities , Humiliation and Faith. Especially considering it may be any 〈◊〉 particular day , as our Savior to Jerusalem , Oh that thou hadst known at least in this thy day , Luke 19. 42. When the Word is mighty , and the Spirit speaks powerfully unto thy soul , when the undeniable evidence of the Truth convicteth thy judgement , and the keen threatnings thereof , cuts and lanceth thy corrupt Conscience to the Core , and the Lord raps at the door of thy heart , by the hammer of the law ; Oh now follow those motions , and cherish them , make much of a little , and suffer the blessed Ordinance of God to have its full blow upon thy Soul ; go aside and consider seriously with thy self , Certainly the Lord came home this day unto my heart , touched me to the quick , and met with my particular Corruptions , withstood me to my face , and by the authority of his Truth , like the naked Sword in the hand of the Angel stopped me in my Course , and bad me back again ; assuredly this is my part , a Portion carved out in special 〈◊〉 my Soul , this 〈◊〉 is my day of Salvation , in which the 〈◊〉 〈◊〉 to work the good work of his grace 〈◊〉 me : True it may be so , and for ought that thou 〈◊〉 I , or any under heaven know , it is so : Remember 〈◊〉 thou hadst a fair offer , and take heed how 〈◊〉 dost refuse it , lest thou never have the like 〈◊〉 . Break therefore through all Oppositions , cast 〈◊〉 〈◊〉 〈◊〉 , listen to no alurements to the 〈◊〉 , 〈◊〉 while 〈◊〉 is called to day harden not thy 〈◊〉 : And as Paul to his Company ( Acts ) 〈◊〉 thou never to see their faces more . I know ( as one of the 〈◊〉 brings in his sins ) our old 〈◊〉 like old 〈◊〉 will threap kindness from 〈◊〉 , plead prescription and continuance , we have 〈◊〉 long , taken much sweet Counsel together , 〈◊〉 much delight and content . Give us warning 〈◊〉 , before you give us a discharge , let us 〈◊〉 our 〈◊〉 of 〈◊〉 for the while , and hereafter let 〈◊〉 think of amendment : Thus the same Father when 〈◊〉 had often resolved to renounce his bosom 〈◊〉 , and the beloved lusts of the flesh , still that sounded in his ears , To morrow , to morrow ; as the burden of Satans song , To morrow soon enough , hereafter time enough ; thus while he was startling and 〈◊〉 by the terrors of his Conscience , he lulled him , and rocked him a sleep again by delayes , 〈◊〉 at last in a holy kind of violence and indignation of heart , breaks through all , demurs nomore , delayes no longer , but cryes out , Why not to day , why not to day Lord ? and from that day following God gave him victory . Go thy wayes and do thou likewise , stand not haggeling and dallying with the Almighty , set down a resolution like the Laws of the Meads and Persians , never to be revoked ; that thou wilt from this 〈◊〉 , and ever hereafter , wait upon the 〈◊〉 of grace , and give way to the work therof . Dispute no more , but determine thus with thy self , Why yet am I here in the land of the Living , yet 〈◊〉 this side the bottomless pit , the Lord still tenders the offers of Salvation , strives still with this sturdy heart of mine , I know not how soon I may be taken from the Means , or the Means from me , or the Blessing of the Lord from us both ; while therefore the spirit speaks to my Soul , Seek thou my face ; give me a heart to eccho back again , Thy face Lord will I seek this day . After all this , the heart still sings loath to depart , and the deluded finner lingers after his lust , as Lot after Sodom , and therefore puts in a new Plea on this manner : Imagine the worst , should I put off this fair and kind Call of the Lord ? Yet since it is in my power to entertain it hereafter , there is not so much danger though I now refuse it . Answ. Be it granted , Thy life might be prolonged , the words of the text do most apparantly dash this presumptuous conceit , It s the Season of Gods acceptation ; It s not in thy power , but depends meerly upon his good Will : We are not the Patrons of the means of Grace , much less of their work , it is not in our Gift ; the Sending and Blessing of both issues only from the good pleasure of the Almighty : prolong not then , put not off the time , deny not Gods gracious offer , lest thou never have offer again ; he that now holds out the golden Scepter of Mercy to receive thee , hath an Iron rod wherwith he can 〈◊〉 thee to nothing , and break thee in pieces like a Potters vessel : He that hath the Keyes of David , and now sets open the gate of Salvation , he can shut it and no man shall open it any more ; and when thou hast stayed too long , and comest too late , thou mayest knock hard with the foolish Virgin , and cry aloud with Esau , and yet receive neither Blessing , nor Birthright , and its just with God it should be 〈◊〉 , that the Word which thou hast dispised , should 〈◊〉 〈◊〉 a dead , or killing Letter , and never work 〈◊〉 ; the motions of his Spirit which thou hast 〈◊〉 , should never stir more with thee . Thus Wisdom threatneth the scorners of her Counsel , Prov. 1. 24. Because I have called and they resused , I 〈◊〉 stretched out my hand , and no man regarded , 〈◊〉 they shall call , but I will not answer ; they 〈◊〉 seek me early , but they shall not find me . Nay , it may be thou shalt not only not find what 〈◊〉 〈◊〉 , and that with some eagerness , which is 〈◊〉 state miserable enough , but shalt not have a heart 〈◊〉 much as once to seek for Mercy , as many 〈◊〉 have , and Hypocrites do ; and this is a 〈◊〉 next to the damned in Hell , unconceivably 〈◊〉 . This was Jerusalems case just as the Lord 〈◊〉 it , Oh that thou hadst known at least in 〈◊〉 thy Day , the things belonging to thy peace , but 〈◊〉 they are hid from thine eyes , Luke 19. 42. Christ 〈◊〉 now weeping over the City , preaching his farewel 〈◊〉 amongst them , yea , now come to die amongst them : the presence of the Means makes the Plague more remarkable , when through Gods just judgment for their contempt of the truth , they have eyes but they are made dim and see not , they have ears but 〈◊〉 heavy and hear not , and hearts made hard even 〈◊〉 the blessed Ministery of the Gospel , and so they understand not ; they have all before their eyes , and 〈◊〉 all hid from their eyes : The like Curse the Lord usually pours out upon the hellish despisers of the Doctrine of Grace , deliver them up to blind minds , and seared Consciences , reprobate senses , that they who shut their eyes against the power of Gods Ordinances , should never see nor be 〈◊〉 of , either that or their own misery , which is the 〈◊〉 misery of all . Yet all this will not content , there is one cavil which the carnal heart Objects , and its most desperate ; Be it , God will 〈◊〉 vouchsafe Means nor Work by them , nor I receive any benefit therefrom , let me live as I list now , let me shift as I can hereafter ; if I loose all , the loss is not great . Answ. What! 〈◊〉 great ? God forbid that such a Thought should be in any 〈◊〉 Heart , such a Word come out of any mans Mouth . It s no less than Salvation it self , Its 〈◊〉 day of salvation saith the text , 〈◊〉 loss not to be valued , not to be recovered , will never , can 〈◊〉 be repaired again ; yea , I appeal to thy own Conscience , and 〈◊〉 thy self in cold blood be thy own judge : Think but seriously 〈◊〉 the Rivers of pleasure which are at Gods right hand , of 〈◊〉 Kingdom 〈◊〉 undefiled , and that sadeth not away , 〈◊〉 and consider of that Crown of Glory , that exceeding 〈◊〉 weight of glory reserved in the heavens ; and weigh but with 〈◊〉 self , in thy most retired thoughts , the 〈◊〉 Mercy of a God , the 〈◊〉 Redemption of a Christ , the Comforts of a Spirit 〈◊〉 glorious ; imagine you heard that Sentence passed , Come ye Blessed , 〈◊〉 the Kingdom , possess the Crown , enjoy 〈◊〉 Pleasures , and if thou hast but the heart of a man , let it Answer : Canst thou lose all these , and account the loss little ? and yet if the day of Grace be gone once , all these go too ; neglect that now , and never think to enjoy these : An Argument able to stay any in the most eager pursuit 〈◊〉 these lying vanities , and to cause him to 〈◊〉 , and steer his course another way . As Elisha said , Is this a time to take 〈◊〉 ? So when 〈◊〉 consider all Opportunities , and Means , and Mercies , say , Is this a time , to follow the World , and the Profits thereof ? to 〈◊〉 our selves with sinful Delights , and forsake Christ , and his Gospel , and Salvation and all : Me thinks Nature would 〈◊〉 , Reason would Perswade , It is a Day of Salvation , our Lives , 〈◊〉 Hopes , our Comforts , our Salvation , and All depend upon 〈◊〉 . It is the time that God hath bestowed for this end , therefore 〈◊〉 sure to improve this time so , as we may attain this end . In 〈◊〉 word , It is a Day , therefore a Season ; and but a Day , 〈◊〉 short ; a Day of Gods Accepting ; and a Day of Salvation ; The Season so Fit , the Time so Short , and the Purchase so Great , what remains then , but we should improve this Time to our utmost , that we may Receive that Spiritual Good from the Lord in it , that he is willing to bestow , and we stand in 〈◊〉 of , for our Comfort here , and our everlasting welfare in another World. FINIS . BOOK V. MATTH . 20. 5 , 6 , 7. Again he went out about the sixt and ninth hour , and did likewise . And about the eleventh hour he went out , and found others standing idle , and saith unto them , why stand ye all the day idle ? He saith unto them , Go also into the Vineyard , and whatsoever is right , that ye shall receive . WE have done with the Season of Salvation in regard of the means , consider we now the time which the Lord takes in regard of the Parties , upon whom it is wrought who do yet enjoy their lives , and the means of Grace : Amongst these the dispensation of the Lord is divers , dealing as it seems best to his Heavenly Wisdom ; some he calls , and converts in their yonger , some in their older , but most usual it is to bring home sinners to himself in their riper age . For the scanning of this Point , we have made choyce of this Parable of the Vineyard : which presents to us four things at the sirst view . 1 The 〈◊〉 of the Vineyard , who owed it . 2 The 〈◊〉 , who drest it . 3 The 〈◊〉 , when they were hired . 4 The Reward here promised and given for their 〈◊〉 . Under the Letter or which words , this 〈◊〉 〈◊〉 is 〈◊〉 , 〈◊〉 ought to be conceived . The 〈◊〉 is the Church , Isai. 5. 7. The Master and Housholder , is the Lord Christ : The 〈◊〉 〈◊〉 , are his redeemed ones , whom he cals by the effectual operation of his blessed Spirit in the 〈◊〉 of his Word , to be painful and fruitful in good works as in Christ they are created unto , and 〈◊〉 or dained they should walk in . The diversity of the time of their hiring , shews the difference of the times wherein they are converted , some sooner , and some later , and for the right and ready 〈◊〉 of this Circumstance , let it be remembred that it was the received manner amongst the Jews to divide their Nights into four Watches , and their Daies 〈◊〉 of twelve hours , into four Stations or Portions , designing three hours to each part ; so 〈◊〉 from 〈◊〉 to 〈◊〉 , was the Third hour ; from 〈◊〉 to twelve , the Sixt hour ; from twelve to three , 〈◊〉 〈◊〉 hour ; from thence to five , the Eleventh 〈◊〉 , one hour before the ending of the day . To apply : The Day is as it were our Life ; God 〈◊〉 some of his Servants in the morning of their youth ; some at mid-day , in their middle age ; some at the eleventh hour , in their aged and declining time , when their Sun is neer setting , and they drawing on to the end of their daies , not long 〈◊〉 their death , not long before their souls depart out of their bodies , and they depart from the Land of the Living . I am not ignorant that some Interpreters run another way , and conceive by Laborers , 〈◊〉 only to be understood , whether they be good or bad ; and their 〈◊〉 , their calling unto that 〈◊〉 in the Church : He that is a Demas and seeks 〈◊〉 World , his penny , his praise , and applause , if 〈◊〉 ; his profit and wealth , if Covetous , and for that he makes his agreement with the Lord , when first he makes entrance upon the work of the Ministry : When he that is sincere hearted , and seeks the things of Christ , the penny for which he indents , and the hire he would have , is the hearts of poor 〈◊〉 , the conversion of souls , and 〈◊〉 of the body of Christ are instead of all the Tythes and 〈◊〉 , Livings , and Benesices he desires to look after : though the sence is pleasant and spiritual , yet I do not think it suits with the Scope 〈◊〉 this place , nor here intended by the Spirit . For of those 〈◊〉 Parable must be understood , of whom that conclusion in the last verse of the 19. chapter was spoken , Many that be first shall be last , and many that be last , shall be first : This Parable being inferred for the opening and proving of that , as the first words of the first 〈◊〉 of this 20. chapter , do plainly evidence , For the Kingdom , &c. But they are without question , the 〈◊〉 only who are there meant , such who have left all for Christs sake , such who shall inherit 〈◊〉 life , vers . 29. alwaies with this proviso , Many that are first called , if they bear up themselves somwhat too much upon their own worth , shall be last rewarded ; they who are last called , if yet they do renounce all confidence in their own excellency and sufficiency , and depend upon the free mercy of God , they shal be amongst the chiefest that shal be recompenced : Following then the sense which the Scope of the Text , and the best Interpreters give ; the Point which fits our purpose , and offers it self to consideration without any forcing from the Words , is this : God calls his Elect at any age , but the most of his , he converts before old age . He comes at any hour , but once only at the Eleventh hour , and that somwhat unexpectedly . There be two Parts in the Doctrine : we wil handle them severally , that they may be more easily and distinctly conceived . 1 The Lord can , and somtimes doth , call at any Age. 2 But the most of his , and that most usually , he converts in their riper years . God calls several of his Servants at sundry times , some yong , some old , some in their tender , some in their riper years , there is no season excepted ; he that is the God of all times , can , and will do his own work at any time : Timothy knew the Scriptures from a child , 2 Tim. 3. 15. and drew in the sincere 〈◊〉 of the Word , as Milk from the Breasts of his Mother , and therefore is said to be nourished up in the wholsom words of Truth , 2 Tim. 1. 5. Obadiah feared God from his youth , 1 Kings , 18. 12 , Lydia and the Jaylor in Acts , 16. Paul in Acts , 9. 7. and Zacheus , Luke , 19. 9. it's most propable they were in their middle age , as their places and imployments together with their accustomed experience , and practice therein do 〈◊〉 ; Paul indeed is called a yong man , Acts , 7. 58. yet his bringing up at the feet of Gamaliel , the largeness and depth of his Learning and Knowledg in Arts and Tongues , 1 Cor. 14. 18. together with the Commission he was betrusted by the High-Priest , for the persecuting of the Saints , evince undeniably that he must be of ripe years : Abraham was upon his seventy fifth year when God called him , Gen. 12. 5. compared with Josh. 24. 2. Manasseth was converted near upon his death , about sixty yeers of age , 2 Chron. 33. 19. But in the case of old Age , the matter is so difficult , and so unusual , that there are very few examples of old men converted , recorded in Scripture , as though the Lord had reserved it in his own hand as a special exception , that the Sons of men should not ordinarily expect it . That which is usually observed with some probability ( besides the pregnant testimony of the Text in hand ) is , Amongst the many thousands , who were pricked in their hearts at Peters Sermon , Acts , 2. 36. Amongst all those who came to hear with Cornelius , Acts , 10. 44. It 's said , the Holy 〈◊〉 fell upon all that 〈◊〉 ; it 's probable some among such numbers were stricken in years : As for the Thief upon the 〈◊〉 , it 's most agreeable to good reason by all the leading circumstances in the Text , that he was in his best strength . The Lord takes these times in the dispensation of his Mercy , for a double End. To shew the freeness of his Grace , that there is nothing that he respects either in person or place , no excellency that at any time any man hath , no work that at any time any man can do , why he should fit and prepare any for Grace and Christ , or bestow them upon the 〈◊〉 Sons of Adam , and therefore takes every season , that it may appear it is in his good pleasure to take what season he will. If the work of Grace had been 〈◊〉 to any time of Life , either Youth , 〈◊〉 - hood , or Old Age , alone , it would 〈◊〉 been concluded 〈◊〉 carnal grounds , that there was somthing in the Creature , upon condition 〈◊〉 it had been given ; either the tenderness of the yong ones had moved the Lord to 〈◊〉 them , or the excellency of the parts and abilities of men of riper years , could have procured it : or the policy and experience of the aged could alone have contrived this great work of preparation and conversion unto God : but when the Lord chuseth some out of all 〈◊〉 , and pass by others , it 's 〈◊〉 evident it 's not any thing in the persons years or condition , but meerly in the compassion of the Lord that doth all : This is the 〈◊〉 which the Lord himself renders of his dealing in this kind , when he would suppress the murmuring of some of the Laborers , 〈◊〉 . 20. 14. who 〈◊〉 that they had no more than others , because they had been longer in the Vinyard , and had born more of the burden , and heat of the day than others : The Lord answers , May I not do what I will with mine own ? Again , This God doth to shew his Power , even the Omnipotent and All-sufficient work of his 〈◊〉 , to whom nothing is hard or impossible , who hath hardness at command , and therefore as he doth 〈◊〉 he will both in Heaven and Earth , Psal. 1 15. 3. 〈◊〉 also in the hearts of his people ; when the 〈◊〉 and 〈◊〉 of the little 〈◊〉 〈◊〉 deprive them of this favor , when the boisterous head-strong distempers of yong men cannot hinder ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the aged in their cankered corruptions , cannot 〈◊〉 〈◊〉 〈◊〉 Grace and Salvation ; but be they never so weak God can 〈◊〉 ; be they never so stout , God can bend , be they never so fast rooted in their rebellions , God can , and doth separate betwixt sin and their souls , and recover them : Behold , this is the Finger of the Almighty . When the Disease hath entred 〈◊〉 the Bowels , and rotted in the bones of the sick , the Physick then to cure , the Physitian then to recover , that is skill more than ordinary by the confession of all : So here in the soul , to make the Black-more to change his hew , the Leopard his spots , to make a gray headed sinner , whose corruptions like a canker hath eaten up his heart by dayly custom , to bring him to sound contrition and broken heartedness , therein the outstretched arm of the Lord is expressed in his utmost strength , My Power is made perfect in weakness , saith the Lord , 2 Cor. 12. 9. It 's the perfection of Power to prevail over such difficulties . Thus of the First Part ; the Second follows . God doth call most of his , before Old Age. And therefore when he went forth at the Eleventh hour , he reproves them , before he entertains them , Why stand ye here all the day idle ? as who should say , You have lost the season of your work , and hope of your reward : the day is over , there is no time for you to labor , and there is no reason that I should either hire you or reward you ; it 's not my usual course nor custom ; yet for once go you also into my Vineyard : Therefore the most usual time of Conversion , is betwixt the third and the ninth hour , in our middle Age , about twenty , and betwixt thirty and forty ; many are before , some are after , but most , and most usually , are wrought upon at this time ; There is ( a good pleasure , as the Original hath it ) a season for every thing , Eccles. 2. 1. and this seems to be the fittest time for this work whether we respect Man or God. A man at this Age hath better Materials , as I may so say , wherein , or whereupon the frame of Conversion may be erected , or imprinted by the 〈◊〉 of the Spirit ; and that firstly , If we look at the composition of Nature , and the constitution of soul and body ; for in Infancy , a man lives little 〈◊〉 than the life of a Plant , or Beast , feeding and sleeping , growing and encreasing ; or else he takes up himself with delights of outward objects most agreeable to his Sences , Walks after the sight of his own eyes , Eccles. 11. 9. both which exceedingly 〈◊〉 the work of reason , but when these are towards 〈◊〉 full perfection , and Nature hath attained her 〈◊〉 work , then the Understanding begins to shew 〈◊〉 self in her operations : Invention is then most 〈◊〉 to apprehend , the Judgment to discern , Memory to retain , and the Affections tenderest and nimblest to imbrace any thing offered , and most pliable to be wrought upon : As it is with Wax , if it be made too soft , it cannot hold any impression , if too hard , it will receive none ; but when it 's in temper most pliable , then it 's most fit to receive and retain the stamp . So Infancy is too weak and waterish , it 's not able to fadom or fasten upon the depths of Argument ; Age grows sturdy with 〈◊〉 , and will not listen to the Reasons of those Truths it s not willing to imbrace : only in the middle Age , when Reason is come to some ripeness , there is then some more convenient advantages to be taken for the Lord to imprint the stamp of Grace upon the soul , which the hand of his own Spirit can only do . Look we again at Corruption : In this Age 〈◊〉 Understandings are sooner 〈◊〉 , as having not so long continued in the known practice of 〈◊〉 ; whenas the aged and decrepit who 〈◊〉 〈◊〉 the burden of their sins , being setled long and 〈◊〉 upon their 〈◊〉 , wedged in their 〈◊〉 , and incorporated into sinful customs , their hearts grow hard , their understandings blind , and their affections overcome with the deceitfulness of sin , difficult it is to perswade their Reason , to acknowledg the vileness of their sin , but almost impossible to have their hearts wrought to a deteftation of it . Trees withered and rotten , are altogether unfit to be transplanted ; nor likely to prosper if they be : So is it with aged men , like these Trees , withered in their wickedness , yea , as Jude speaks , Corrupt Trees twice dead , Jude , 12. First by Original corruption ; Secondly by a continued and setled custom in Actual 〈◊〉 ; who have taken 〈◊〉 root in their rebellions , they are most unfit to be transplanted and ingrafted into the true Vine Christ Jesus by Conversion and Faith : The Bow that 's often 〈◊〉 , and stands long one way , is not bowed the other way , but with much violence : The soul ( proportionably ) which is turned from God , and hath 〈◊〉 bent by long continuance in a base course , though it 's possible it may be brought back again and put into a right frame , yet it will cost the setting on before it can be accomplished , and a world of difficulties must be gone through usually before it be done . Thirdly and lastly , As this is the fittest Age in regard of the Subject that must receive it , so likewise in regard of the End why Grace is given , which is to 〈◊〉 forth the praise of God , and the Power of his Grace , and by an holy Conversation to express the 〈◊〉 of him who hath called us from darkness to his marvelous light , 1 Pet. 2. 9. for Grace destroyes not the powers and faculties of Nature , but 〈◊〉 them ; removes not abilities , but rectifies them , doth not take them away , but turns them to their 〈◊〉 end and use ; while then the parts of the body 〈◊〉 powers of the soul are in their prime , & best 〈◊〉 then may they be improved by the blessed Spirit 〈◊〉 the Lord and his Grace , to the best advantage of 〈◊〉 Name : Thus Grace damps not , deads not the 〈◊〉 ction of love , if strong and lively , but directs it 〈◊〉 God , his Truth , and Children : Grace abates not 〈◊〉 edg of Courage and Resolution , but brings as stout , and yet stragling Soldier into his right 〈◊〉 and Rank , to be imployed in the defence of the Gospel : Though God can work with any tool , yet 〈◊〉 in he manifests his Wisdom , that he will chuse 〈◊〉 to whom he gives great fitness to the performance 〈◊〉 those great and honorable imployments unto 〈◊〉 they are designed : Hence Paul might in many other , so in this respect also , be called a choyce 〈◊〉 to carry Christs Name among the Heathens , 〈◊〉 9. 15. being his Zeal was fiery , his Love earnest , 〈◊〉 Courage resolute , his Judgment deep , his Spirit undaunted , and fit for dispatch ; all these faculties being as so many vessels filled with Grace , prepared and guided by the Power of Gods Spirit , might be fit Instruments to carry and convey the Gospel , and the glory of the unsearchable Riches of Christ , to the ends of the Earth ; Who sitter to care for all the Churches , 2 Cor. 11. 28. than he that had 〈◊〉 havock of them ? Acts , 9. Who more fit to be 〈◊〉 Messenger of Peace , and to breath out glad tidings 〈◊〉 Salvation to fainting souls , than he who had 〈◊〉 out threatnings against them ? Acts , 9. 1. Who more 〈◊〉 to pity the Saints , than he who cut of his madness had persecuted them , and that to the death before ? Acts , 26. 11. But in the crazy and decayed estate of fainting Age , when the whol frame begins to shake and go 〈◊〉 ruine , how unable are we to perform the meanest service , how 〈◊〉 to be imployed in works of greatest weight ? The members of a man converted are called Weapons of Holiness , and Servants of Righteousness , Rom. 6. 19. but doting heads , palsie hands , feeble knees , faultring tongues are but broken weapons , and lame Servants , utterly unworthy to be used in the fighting of Gods Battels , or performance of his Service ; how shall those hands which hang down for faintness be able to work the works of God ? how shall the feet that cannot stir walk in his waies ? or that tongue tell of his praise that cleaves unto the 〈◊〉 of the mouth , and cannot talk two ready words ? To gripe the Sum of the Point in short . If Nature be now most pliable to be prepared to receive Grace , corruption not now so 〈◊〉 to 〈◊〉 it , our abilities most able to improve it ; then is it a reasonable Truth , that the God of Wisdom , though he call some at any Age , yet he should Convert most at this Age. Learn we hence to take out a Lesson of Sobriety , not to be too rash and Censorious touching the final estate of any in this life , since it is never too 〈◊〉 for the Lord to call , though at the Eleventh hour : It 's the Apostles Counsel , Judg nothing before the time , that is , Judg nothing that is secret and uncertain : determine not of any mans final condition , because the time is not yet come ; this life is a time of mercy , to some sooner , to some later , After death , comes Judgment , when God shall lay open the secrets , and 〈◊〉 counsels of the heart ; then judg and spare not , but 〈◊〉 then refer al unto the Lord : and therfore if the question be touching the final estate of others , we should answer with modesty as the Prophet did to the Lord in another case , Ezek. 37. 2 , 3. When 〈◊〉 Lord had shewed him a field full of dead bones 〈◊〉 dry , he asked him , Son of man , shall these dead bone live ? the Prophet answers , Lord , thou knowest it rests in thine own wil to work this so great a work and in thine own Counsel to determine it . So , 〈◊〉 the demand be , Shall this gray headed sinner 〈◊〉 come to Grace ? he that hath been an old Standard-bearer in the Camp of the Devil , shal he ever 〈◊〉 a faithful Soldier to the Lord Christ ? can this seared Conscience ever be made sensible of its sin 〈◊〉 〈◊〉 ? The answer of the Prophet will 〈◊〉 us , Lord , thou only knowest : It 's not for us to judg , Secret things belong unto the Lord. For 〈◊〉 to pry into the Ark of his privy and concealed Counsels , we cannot do it , without desperate pride , and apparent danger . Thus far indeed we may go without any breach of Charity , and the Word will 〈◊〉 us sufficient warrant , to wit , Observing the lives 〈◊〉 men , Of some ( of some , I say ) we may conclude , and that certainly , that as yet , they are in the state of Nature , in a miserable and damnable condition . Object . If it be replyed , Doth any man know that heart ? Who knows what is in man but the spirit of man ? 1 Cor. 2. 11. Answ. Can the spirit of a man pry into every corner of his Conscience , and know his own condition ? After he hath told what he knows , I may know it as well as himself , and somtimes better : Thus the Practice of a man discovers his Spirit ; A rotten Conversation ( when the constant tenure and frame of a mans course is corrupt and 〈◊〉 ) it 〈◊〉 to all the world , who have wisdom to 〈◊〉 , there is a refuse , and an 〈◊〉 disposition within , The fool ( saies the wise man , Eccles. 10. 3. ) 〈◊〉 to every one as he 〈◊〉 by the way , that he is a fool . After the 〈◊〉 hath felt the Pulse , and heard 〈◊〉 complaint of the Patient , what 's the pain , and 〈◊〉 the part affected , how the fits and returns of 〈◊〉 distemper takes him , he knows the disease far 〈◊〉 than the man that feels it ; it may be it's 〈◊〉 stone in the Reins , the inflamation of the Liver , Consumption of the Lungs , the parts are within , and 〈◊〉 cause of the Disease also , but it discovers it self , 〈◊〉 that undoubtedly many times by Symptomes : 〈◊〉 thus it is with the sickness of the Body , it is so 〈◊〉 the distempers of the soul ; the Practice of a 〈◊〉 is as the Pulse , if that be commonly uneven , 〈◊〉 and irreligious , it argues , it 's not the fit of a 〈◊〉 , but even the very frame and constitution 〈◊〉 a corrupt and irreligious heart : When a mans 〈◊〉 carriage and communication leaves a noysom 〈◊〉 , and scent , and 〈◊〉 of prophaness behind 〈◊〉 , it evidently proclaims to any who have but 〈◊〉 Wisdom and Grace , that these dead works 〈◊〉 from a rotten carkass of a Body of death 〈◊〉 : it's , our Saviors direction and conclusion he 〈◊〉 as never failing , Matth. 7. 16. 20. By their 〈◊〉 you shall know them : An evil tree cannot 〈◊〉 forth good fruits , and a good tree cannot 〈◊〉 forth evil fruits , and therefore he doubles the 〈◊〉 as that which is undeniable , by their 〈◊〉 you shall know them . The holy Apostle is 〈◊〉 peremptory , 1 John , 3. 10. In this are the children of God known , and the children of the Devil : 〈◊〉 doth not righteousness is not of God , and 〈◊〉 that loveth not his Brother . Where there be Three Particulars suit the Point in hand . 1 There are but two sorts of men in the World , 〈◊〉 Children of God , and the children of the Devil . 2 These may be known . 3 He that is a hater of the Saints , and a worker of iniquity , hath the Brand-mark of a child of the Devil , by which he may be discerned . It is not then a breach of Charity to judg the tree by the fruits , the 〈◊〉 by the Symptomes , yea ; it was folly and little less than madness to do other ; As the Word 〈◊〉 I may judg , and so should . But to 〈◊〉 the Lord out of the Throne of Judgment , to sit upon the life and death of mens souls , to set down mens peremptory doom further than the Word warrants , as though we had been admitted into Gods secrets , and seen the Books of Reprobation and Election drawn , this is hellish impiety and presumption ; we may boldly say , the tree is not a Vine that brings forth Thorns , nor that a Fig-tree that beareth Thistles ; he who hath a naughty life , cannot have a good heart , He who serves ' Mammon , cannot serve God , Mat. 6. 24. He who walks after the lusts of the flesh , must be a stranger from the life of Christ , Rom. 8. 1. hath not yet his Spirit , is in the state of Condemnation , and that if he so continue , he shall perish , but whether he shall be converted and brought home at last by the Almighty Power of the Lord , it rests only in his own bosom , depends alone upon his good pleasure ; leave we then the Sentence with the Lord , who will either recover him out of his sin , or most righteously judg him for it . Of Consolation . Here 's also a Cordial to keep up the fainting hearts of decrepit and aged sinners , whose noysom lusts plead prescription of continuance as though they were beyond the Authority of any Law to cast them out : I confess it indeed ( Oh that ancient men would consider it ) the case is very desperate , and brought to the last cast ; Is it not a marvelous streight , that the great work of Everlasting Life lies upon the moment of an hour ( as it 〈◊〉 ) to follow the words of the Parable , 〈◊〉 considering it is not usual for men then to be 〈◊〉 The little twig such may take hold on , is this , hath been done , and therefore there is hope it may done again , and this hope it is which keeps the 〈◊〉 above water ; never too late to forsake our 〈◊〉 , the Lord accepts at the Eleventh hour : 〈◊〉 must not then suffer our own fears , or Satans 〈◊〉 to pluck up our resolutions and 〈◊〉 by the roots , with any false shews of hopeless possibilities . When a decrepit sinner hath tired 〈◊〉 in his ungodly courses , grows weary with 〈◊〉 burden , of an accusing conscience , and 〈◊〉 of an ill led life , and begins to bethink himself , is not in a right way ; suddenly the Enemy 〈◊〉 to his view the number and nature of his many 〈◊〉 , and withal suggests the way so long , 〈◊〉 the time to return so short ; better not set out , 〈◊〉 not to be able to get home . In vain now saies 〈◊〉 to begin so great a work of Preparation , when 〈◊〉 have so little opportunity , and so great an 〈◊〉 thereunto . To what purpose is it to strive 〈◊〉 we cannot overcome ? to enter upon the 〈◊〉 when in all likely hood we shall be benighted ( see 〈◊〉 Sun is but an hour high ) and never come to the 〈◊〉 of it ? Oh shake off those sluggish discouragements , sit 〈◊〉 down and perish ; there is yet hope in Israel 〈◊〉 this thing ; 't is true , the work is hard , yet God 〈◊〉 done as much for others , and therefore can do much for thee also . Thy time is short , thou hast 〈◊〉 foot in the grave , but the Arm of the Lord is 〈◊〉 shortened that he cannot help ; thou hast ancient 〈◊〉 , he hath ancient mercies , his loving kindness 〈◊〉 been ever of old . When thou hast neither time 〈◊〉 strength to relieve thy self , the Lord notwithstanding at the last hour , and when thou doest least expect it , and hast least deserved it , who knows but yet he may call thee into his Vineyard , listen therefore unto his voyce , make hast to answer his call , and leave the success with him . Lastly , If the Lord put forth this work of Preparation most ordinarily in our middle age , all those whom more especially it concerns who are yet in the flower of their years , whose Breasts run full of Milk , and their Bones full of Marrow , as Job speaks , they are to be exhorted in the Lord to take the safest and the easiest course for themselves , even the counsel of the wise man , Eccles. 12. 1. Remember now thy Creator in the daies of thy youth , before thy evil daies come ; the time that God useth to bless most , let us be wary to improve most for our good . A wise Traveller useth to take the day before him , and 〈◊〉 accounts the middle of the day most safe for his passage ; the Rule is most true and useful also for us , while we are wildring onward towards the end 〈◊〉 our hopes , rise we early , prevent the morning watch , to make speed to run the waies of Gods Cammandements , while the best of our Natural abilities are about us ; the middle of our age like the middle 〈◊〉 the day will be most safe for our spiritual Travel and endeavor , considering we carry such a charge about us , even our souls and the care of their Salvation and happiness , lest deferring till our old age and our evening shut in upon us , we be wholly spoyled of both ; for Preparation put off untill our crazy time is like never to be , or very uncomfortable if 〈◊〉 be attained . It 's not likely we shall ever share in so glorious a work , they who are setled so long upon their 〈◊〉 are hardly ever removed , considering the company 〈◊〉 common infirmities , troops and multitudes of sicknesses and sorrows , which seize upon old age , and surprize it as 〈◊〉 prey , decay the Sences , enfeeble the Judgment , weaken the Memory , as though all the passages were now stopped , and gates shut whereby Grace should have any entrance . How shall Faith come to him by hearing , whose Ears are become deaf that he cannot hear ? How shall he search the Scriptures in which Grace and Life are to be found , who hath not an eye able to see , much less to read them ? How shall he be able to fatham the depths and mysteries of Salvation , who is become a child in understanding , not sufficient to conceive of the most common things ? Hence it is the Prophet gives such a man for gone , past recovery as it were , Isa. 65. 20. The sinner of an hundred years old shall be accursed ; a Curse is the Portion that is carved out unto him , he must look for nothing else , that 's his allowance ; an old rotten post is only fit to be chipped out for the fire , no waies prositable to be laid in the Building , no not to make pins for it : He that hath seen an hundred yeers , and yet never came to the sight and rellish of the saving work of Grace , farewell he ( as we use to speak ) I will not say it is impossible for him to avoid the Curse , I must say it is unusual . For how justly may God deny to entertain him , who would not so many years give way and entertainment to his Word and Spirit ? What Captain will entertain a Soldier that is not able to fight ? What Master will hire a Servant that is not able to work in his Vineyard ? Why should the Lord 〈◊〉 wise , chuse such weaklings , aged and decrepit , who shall not be able to strike one stroke for him in the defence of his Truth , or set one foot forward in 〈◊〉 waies of his Statutes ? As Achish spake of David when he came to the 〈◊〉 and seigned himself mad , 1 Sam. 21. 15. What 〈◊〉 I need of mad men , that you have brought this man to me , shall he enter into my house ? So the Lord may say , Have I any need of dead men that you have brought these aged 〈◊〉 ruinous carkasses before me ? shall they ever find acceptance or entrance into the Kingdom of Grace or Glory ? Hath the Lord such need of Services that he must entertain in the worst ? hath he such need of Sacrifices that the 〈◊〉 and 〈◊〉 must serve his turn ? Let men judg , Go offer now the 〈◊〉 and the 〈◊〉 unto thy 〈◊〉 , will be accept it ? Mat. 1. 8. will he not loath thy Person and thy 〈◊〉 and can the great and glorious God take pleasure 〈◊〉 either ? Yea , 〈◊〉 others were silent , let thy own Conscience 〈◊〉 〈◊〉 in this case , when these evil daies , these dog 〈◊〉 come , thou thy self shalt say , I have no pleasure in them . Caust thou for 〈◊〉 present that to the Lord which thou thy self 〈◊〉 ? Nay , not only thy self , but thy 〈◊〉 may seem to be weary of thy service ; thy pleasures have taken their leave , the world and the delights thereof 〈◊〉 gone from thee : thy unclean lusts have forsaken thy 〈◊〉 and languishing members , blasphemy is departed from thy speechless tongue , and shall the Lord have the Devils leavings ? When thus thou art become a burden to thy self , a trouble to others , and fit for nothing but to be fuel for the fire of Hell , how 〈◊〉 is it to desire it ? how hard to conceive it ? that the holy , wise , and blessed God will make choyce of thee : and therefore it is to be feared thou 〈◊〉 never 〈◊〉 〈◊〉 . But Secondly , I 〈◊〉 thou dost attain . it , it will he very uncomfortable ; when thou wilt be like 〈◊〉 , that could not tast his meat for age ; so you will not be able to tast the sweetness of the Promises of Grace and Christ little or nothing . A poor old man comes in , and gets as near the Pulpit as he 〈◊〉 , and listens , but he saies he cannot hear ; he asks 〈◊〉 what was said ? they tell him , Oh the great and precious Promises of Grace , and Mercy , and Christ : saies he , I did not hear them ; where are they ? and takes his Book , and then takes his 〈◊〉 and looks ; 〈◊〉 child ( saies he ) I cannot see : tell him of them presently after , I cannot remember them . And so you will be unfit for any Service to God , as an old Journey-man that is but a 〈◊〉 , so you will bungle at Prayer and Conference , and in all the duties of Obedience ; and when God hath shewed mercy to you , you will wonder , and think , if I had a thousand lives what could I do again for God : but alas , he can do little , but sit down as a senceless spectacle of Gods everlasting compassions , a wonder to himself , and a warning to others not to defer 〈◊〉 till old Age , it being then so uncomfortable , and he so unfit for it : And therfore 〈◊〉 little ones that are growing up to years of understanding , you have the day before you , if you do not take and improve the first of your time , to repent and turn to God in , God will require it of you , beleeve it he will : you may read in 2 Kings , 2. 23 , 24. of a company of wicked children who mock'd the Prophet , and the Lord sent two Bears amongst 〈◊〉 that devoured two and forty of them : they might have said , my Father caught me , or I did not know what I did , or I was but yong ; but none of all this would serve their turn ; they had their time to repent in , but they spent that time in sin and wickedness , and the Lord sent Bears among them to devour them ; and so he will deal with you that are careless , impenitent , wicked children , beleeve it he will , God hath thousands of Devils to torment you for ever , if you go on and continue in your Natural condition without Jesus Christ. And you yong men , your glass is now running , and as yet you have the day before you , My heart in with you al , you that offer your selves willingly : Oh remember your Creator in the daies of your youth , before the evil daies of sickness , and sorrow , and age come upon you . 〈◊〉 only say Three Things to you . Consider what good you may do now : A yong 〈◊〉 , and a glorious Christian : Your example may be leading to many that may know you , and 〈◊〉 〈◊〉 〈◊〉 you all the daies of their lives ; and 〈◊〉 you shall be going to Heaven in your old age , 〈◊〉 〈◊〉 be able to say , Lord , here am I , and the 〈◊〉 , 〈◊〉 Children that thou hast given me ; you may 〈◊〉 〈◊〉 means to convert others , and they will bless 〈◊〉 〈◊〉 in the day of their visitation , 1 Pet. 2. 〈◊〉 〈◊〉 smell of your gracious speeches , and holy 〈◊〉 will be as Lebanon , that no man 〈◊〉 meets you , but will be the better for you , and 〈◊〉 you are going to Heaven every man wil mourn 〈◊〉 〈◊〉 loss of you ; He was a Father to me 〈◊〉 〈◊〉 and he was a great help to me saies another : 〈◊〉 was a means under God to bring my soul to Christ. Thus you will not only do good to your 〈◊〉 , but you will do good to others also . 〈◊〉 your death you will have more than this 〈◊〉 to , your Peace and Joy will be unspeakable 〈◊〉 〈◊〉 , then you will go to Heaven 〈◊〉 〈◊〉 Death , and Hell , and Devils and all : you 〈◊〉 〈◊〉 be Fathers serving God in uprightness , you 〈◊〉 〈◊〉 your children , I go to my God , and to 〈◊〉 〈◊〉 , and I leave you to a better Father that 〈◊〉 〈◊〉 well for you , and so he shakes hands 〈◊〉 〈◊〉 〈◊〉 , saies he , we shall meet in Heaven again : so Paul 2 Tim. 4. 7 , 8. I have fought a good fight , I have finished my course , I have kept the Faith , henceforth there is laid up for me a Crown of Righteousness which the Lord shall give unto me , he saw it before him , and was able to tell others of it . So David 2 Chron. 28. 9. And thou Solomon my Son , know thou the God of thy Father , and serve him with a perfect heart , and a willing mind , &c. Thus you will be able to give a change and a blessing to your Children , and to speak somthing suitable to the condition of all that come about you ; as a man that hath been a good husband from his youth , he hath been a gatherer , he is able to give to every one about him somwhat ; another that hath been a spend thrift can scarce pay his debts , and well if he do so . So here , a man that has been long a gathering of Promises , Commands , Directions , Consolations , when his friends come about him on his death bed , he knows the frame of every man , he knows one man is worldly , another hath good Parts and gifts , but he is proud , another under discouragements ; and he will speak somthing suitable to every mans condition , and his dying words stick by them while they live . And this is but the beginning , but what will the Crown of Glory be ? He that begins betimes , shall have a 〈◊〉 , weighty , Excessive , Exceeding Crown of Glory , he shall go loaded as it were to the Kingdom of Heaven , the Sufferings , Obedience , Commands , Promises , Counsels of so many years , all shal be rewarded ; other men shall be honored and crowned but he especially , and when he is going to Heaven every man gives him a lift , when he is sick the Prayers go all the Town over for him ; Lord , comfort him ( saies one ) he hath often done it to me ; Lord , strengthen him saies another , he hath often strengthened me : I had almost said that a man shall encrease in Glory for the Prayers of Gods Servants here , but that they do not pray for the dead : But this is certain , A man hath counselled and prayed for such an one , he dies and goes to Heaven , it doth not work till afterward , then the Servant or the Child remembers , and they pray and bless God for him , and his Glory is augmented by it ; even as the torments of the damned are encreased by the fruits of their ill examples after they are dead : So 〈◊〉 as ever you desire to do good to your selves and others , to provide for your own Comfort at Death , and for your Eternal Glory in Heaven , to begin betimes for the carrying on of the Work of the Lord in your own Souls . BOOK VI. REVEL . 3. 17. Because thou sayest I am rich and encreased with goods , and have need of nothing , and knowest not that thou art wretched , miserable , poor , blind , and naked . THE General Nature of Preparation hath been opened 〈◊〉 , and those common Circumstances , that were of special consideration have been 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 the freeness of the Work , and the fitness of the Time that the Lord is pleased to take , to bring the 〈◊〉 of his 〈◊〉 〈◊〉 in that Spiritual good that was provided and stored up for them in the Lord Jesus . We are now to enquire about the Main and Substantial Parts of this so great a Work. And these are Two : 1 The Dispensation of this Work as it comes from God. 2 The Frame and Disposition which is wrought in the Soul thereby . For this Work of Preparation being a Transient Work as it proceeds from God , i. e. a work which so passeth from God unto the Creature as the proper subject about which it is exercised , as that it leaves some real impression , some alteration and change in the Creature , and therefore it implies necessarily as the 〈◊〉 who 〈◊〉 prepare , and who are prepared , so also the manner of the working of the one who doth it , and the disposition of the other who doth 〈◊〉 the impression thereof : And hence in these Two the whol Nature of Preparation is taken up , as the Nature of the whol is fully comprehended in the Parts . The manner of Gods Dispensation in this , may thus be conceived and described . It 's that whereby the soul setled in the security of its sinful condition ; and wholly unwilling to be severed from it , is by 〈◊〉 holy kind of violence driven there 〈◊〉 , and drawn unto Christ by God the 〈◊〉 . Where we may attend these Particulars : 1 The Soul Naturally is setled in a sinful security , or is dead asleep in the security of a sinful condition . 2 It 's unwilling to be severed therefrom , it 's death to part with its distemper ; it 's against the 〈◊〉 and the heart , to have its corruption plucked away from it , to be awakened out of this sleep . 3 That with a holy kind of violence it 's driven out of this condition , and drawn unto Christ by the hand of the Father . We shall pursue these Particulars in the order propounded , and briefly handle the two first only to make way to a cleer discovery , and right understanding of the last Point . For the two first being apprehended in the full breadth of them , the necessity and mysterious depth of Gods Dispensation in the last will appear with greater Evidence , and be more easily conceived , and assented unto with greater readiness . For the ground of the first Point we have chosen the words of this Text , Rev. 3. 17. where we have the divers , nay , the contrary judgment of the Lord , and the Church of Laodicea touching their spiritual estate and condition ; They fate down well apayed in the apprehension , nay the admiration of their own happiness , and professed they had as much as they needed , and were as good as they desired to be : When as the Lord who knew better , and could judg better of their condition , passeth a peremptory sentence to the contrary , that they were wretched , poor , and blind , and naked ; they wanted not either wretchedness or misery , but wanted sence of either , and that was the reason they were secure under both . Here then we see the guise of a graceless heart , of one 〈◊〉 his Natural estate before the Lord set upon the soul : They need nothing in their own apprehension though indeed they have nothing ; they see no evil nor danger towards them , though they be compassed and beset on every side with sins and plagues : Men naturally are most secure in their sins , when they are most under the power and plague of them ; see how well apaid they sit down in the present frame of their hearts ( for it 's spiritually meant as appears by the opposition , in the counsel which is administred in the following verse , I counsel thee to buy of 〈◊〉 Eye-salve , that thou mayest see , white Rayment and be zealous and repent ) but I say , see how they please themselves in this present condition ; if all men were as well contented with them as they are with themselves , they would be no better , and they conceive they should be no other ; they neither need , 〈◊〉 should alter their condition , nor yet be disquieted with what it is , it 's as good as they would have it . This is the meaning of the Parable , When the strong man keeps the house , all is in peace , Luke , 11. 〈◊〉 . As long as Satan hath the world at will , doth all , and disposeth of all according to his own mind , there is no opposition , and so no distraction , nor trouble ; wicked men go as they are led ; so the Apostles speaking of the Corinths in 〈◊〉 , Natural condition 1 Cor. 12. 2. all go one way , and all is at 〈◊〉 they conceit their estates as safe as any other 〈◊〉 therfore it 's needless 〈◊〉 disquiet themselves ; so they who lifted themselves against Moses and Aaron , and concluded their penny as good silver as theirs , 〈◊〉 16. 3. Are not all the 〈◊〉 of the Lord 〈◊〉 ? you take too much upon you : They imagine it 's the pride and singularity of some men , who require more strictness and a higher strain of Holiness 〈◊〉 is needful , that they may be 〈◊〉 more than ordinary , and so draw the eyes of men toward them , 〈◊〉 so raise a greater account of them than they do 〈◊〉 ; or else it is the simplicity and feebleness of 〈◊〉 who having some mens persons in admiration 〈◊〉 easie to beleeve more than they should , or 〈◊〉 a greater excellency than there is . As for their 〈◊〉 parts , they question it not , but their estates are good , and themselves happy : Thus Paul professed of himself , and speaks it in the stead of all men Naturally , as that which is incident to all , Rom. 7. 9. was alive without the Law. When he wanted the 〈◊〉 knowledge of himself , and of the Law of God , 〈◊〉 then imagined his condition was such , as those who had and led the life of Grace : But when the Law came , that the Lord by the Law discovered 〈◊〉 to himself , then indeed he did discern where he was , that sin was yet alive in him , that he was in a deadly and damnable condition : See the Point 〈◊〉 good in Five Particulars , wherein this security is expressed in the several degrees thereof . A Natural 〈◊〉 before the Lord come to seize upon him , he sees no danger in his estate , and therefore will not suffer himself to be perswaded to any such 〈◊〉 , what can be said to evict it by the most 〈◊〉 Arguments to win his assent thereunto ; so it was with them in the old world . Mat. 24. 38. they 〈◊〉 and gave in marriage , they did eat and drink , and took up themselves in the eager pursuit 〈◊〉 these present pleasing contentments , which 〈◊〉 with our Natural hearts , but knew nothing either of the 〈◊〉 of their own sins , or the heaviness of the plagues decreed and threatned : Hence this Security is in Scripture compared to a dead sleep , Awake thou that sleepest , and stand up from the dead , and Christ shall give thee life , Eph. 5. 14. In a sleep , we know if it fall heavy upon any , he sees no dangers nor enemies though he was in the midst of them ; if any evil be plotted or practised against him he perceives it not , and therefore it is said , They that sleep , they sleep in the night : So it is here , though the sinner be compassed about with his own sins , and the judgments of God ready to be inflicted on him , and the Devils of Hell ready to devour him , yet being in a dead sleep he discerns not the danger he is in . As they see none ; so while the Lord is pleased to abate them , the expressions of his heavy displeasure , nor yet proceeds to take them to task for their great and grievous offences , they feel no evil : they see other men as vile as themselves , fare like themselves , and therefore they conclude there is no danger , Psal. 73. 7. Their eyes stand out with fatness , they have more than heart can wish , they are not in bonds like other men , and therefore pride compasseth them about as a chain , &c. Upon this ground it is , the fals-hearted resolve to joyn sides with the proud , because they saw their proceedings prosperous , We count the proud happy , say they , Mal. 3. 15. For Naturally , further than the Lord is pleased to grapple with the sinner ) there is a benummed kind of stupidness of spirit takes possession of them , they become senceless wholly or their sins , and so of the plagues that are threatned , and treasured up for them against the day of wrath ; When the disease hath mastered Nature so that it hath lost its lively strength , when it 's now dying it feels not death because sence was gone before . The Soul that is slain by sin it becomes senceless of it . As it 〈◊〉 the drunkard , Prov. 23. 35. They have stricken me , and I was not sick , they have beaten me , and I felt it not . They fear no evil for the time to come : senseless before , fearless now : they feel no evil for the present , and they fear none for the future ; they reason from sense and experience , it hath not been , therefore it will not be . Thus those made a League with Hell and Death , Isa. 28. 15. They intrenched and fortified themselves in this fearless presumption against the approach of any future evil . And therfore in all the threatnings they reade and hear , though such as express the direful displeasure of the Lord , yet they take off the edge of all , they imagine it s nothing but a kind of policy in men who Preach these threatnings , that so they might aw others by a prudent way of proceeding , and partly its folly in those who beleive them and entertain them as real , when there is no such thing to be feared . This was the Conclusion of those who sate upon the Lees and Dregs of this Security , Zeph. 1. 12. They profess , the Lord will neither do good , nor evil . Hence the sinner in a blind kind of deluded Confidence , puts the safety of his Condition beyond all question and dispute , to doubt of Gods love or the work of Gods Grace in his heart , or his own everlasting happiness ; he cannot talk of it but with detestation , looks at that as a thing that is past , That Dale is mowen , and the danger over and gone : give any good proof or sound evidence of his spiritual Welfare he cannot , yet dispute it he will not ; takes it for granted , and therefore will not trouble himself with it any more . Whatever searching truths are expressed for the narrowest search and saving tryal of the soundness of the work of Gods Grace , and so a sure title for eternal life , he catcheth at those and takes them for his own , without any enquiry or consideration , Whether they do belong to him , or no : Whether his heart be right and sound in Gods statutes he will not dispute , but that he shall be happy he will certainly conclude ; and that conclusion he will hold : He doubts not but to dye 〈◊〉 , 〈◊〉 go to Heaven as well as the most precise Professor of them all . Thus they in Deut. 29. 19 , 20. When they heard all the Curses of the Law , yet they blessed themselves , saying , I shall have peace . Let men speak what they will , Preach as they please , he promiseth himself comfort and success in his way ; men ( saies he ) must have their 〈◊〉 , and will vent their passions and humors , but concludes what he conceives is the right , all the world shall not perswade if there were a hundred , and a hundred Ministers to that , they shall never make him believe but his Condition is safe , 〈◊〉 his way and person such as God will accept . So they to Jeremy , Jer. 43. 2 Thou speakest falsly , the Lord 〈◊〉 not sent thee to say , Go not into 〈◊〉 . The things of Christ , and waies of his Grace which he hath revealed in his Gospel , and enjoyns all to follow , because they put them beyond their pace , and exceed either their cannal and formal course , and the frame of happiness which they have fancied in their own minds and thoughts , they look at them with disdain , and casts the name of giddiness and folly upon them , and follows them with all the reproaches and contempt that may be , 1 Cor. 2. 14. 〈◊〉 he natural man perceives not the things of God for they are foolishness unto him ; Thus the Gospel , the glad tydings of salvation , and the only way of life in Christ , It was foolishness to the Greeks , and to the Jews a stumbling block : 1 Cor. 1. 23. To become fools that we may be wise , to cast away the robes of our own conceaved Righteousness , worth , and sufficiency , and to go a begging to Christ to 〈◊〉 our nakedness : it is a thing 〈◊〉 cross to carnal reason as nothing more , Rom. 10. 3. The Jews that 〈◊〉 establish their own Righteousness , they would not submit to the Righteousness of Christ. Therefore if the wayes of 〈◊〉 be pressed and 〈◊〉 with zeal , as matters absolutly necessary , 〈◊〉 that their commodities seem to be cryed down , and their comforts dashed , and their persons 〈◊〉 , and 〈◊〉 under 〈◊〉 as that they are 〈◊〉 men , even your most civil naturallist , a man 〈◊〉 is most 〈◊〉 in his carriage , will count , it a matter of 〈◊〉 to proceed to 〈◊〉 〈◊〉 against such , and you shal 〈◊〉 these men , most 〈◊〉 and restless in persecution , because they do it upon a misconceit , as a duty of 〈◊〉 . They conclude they are as good as men should be , and do as much as any ought . Acts 26. 9. So 〈◊〉 〈◊〉 , I 〈◊〉 〈◊〉 with my self 〈◊〉 to do many things contrary to the Name of Jesus : and 〈◊〉 Savior Christ 〈◊〉 it , 〈◊〉 . 16. 2. That they 〈◊〉 think they do God good service in 〈◊〉 〈◊〉 opposing the waies and Servants of Christ , and 〈◊〉 in the highest degree . So that if the Lord let in any light to such a one , to reveal either more or better to him , he stands amazed as a man new come out of a dream , he knows not where he is , or what he hath done all his life long . If this be true , I never knew either my sin , or my self ; I am of all men most miserable : As Paul , when the Lord met him and stopt him in his way , and broke in upon him with his Converting Grace , he falls down trembling and astonished , Lord , 〈◊〉 thou ? And , What wilt thou have me to do ? Acts 9. 5 , 6 , 7. He neither 〈◊〉 Christ , nor himself , nor his own estate , he was as far to seek as if he had never heard of these things ; therefore the Apostle Peter expresses it thus , 1 Pet. 2. 9. Who hath called you 〈◊〉 darkness to his marvelous , light : That a man begins to wonder and marvel to see themselves so wonderfully cozened and deluded all their days , they have often heard of sin , but never saw it before now , they have heard of humiliation , and faith , and sanctisication , but never understood what they were ; but now they begin to see an absolute need of them , and there never was any man whom God called effectually to himself , but he stands wondering at his sins that they should be so loathsom , and yet that he should love them so much ; at the beauty and excellency of Christ , that he hath neglected so much , marveling at his own pride and security in that miserable estate that now he finds himself in . Gather up the Point then : If he neither see 〈◊〉 feel any evil in his Condition , and therefore fears no danger in it , and therefore blesseth himself in his present estate ; accounting whatsoever is more required , to be foolishness , and persecutes whatsoever seems to blemish it , then he is ( and can be no other than ) abundantly satisfied and settled immovably in the security of his carnal estate . The Reasons of it are chiefly Three . From the Deceitfulness and Subtilty of sin which pretends nothing , promiseth nothing but that which is full of content to the sinner , and therefore he pleaseth himself in it for the present . As the 〈◊〉 hides his sting that may poyson , and shews only his speckled skin that may please the eye , so it is with 〈◊〉 , it presents nothing to the view but that which may please the flesh , either profits to enrich , or honors to advance , or pleasures to delight , either 〈◊〉 of the flesh , or the 〈◊〉 of the eyes , or the pride of life , 1 Joh. 2. 16. As the wise man speaks of the yong man led aside with the harlot , that with her oyled words she 〈◊〉 〈◊〉 , and he followes her as an Ox 〈◊〉 to the slaughter , and a fool to the stocks , and knows nothing till a dart strikes through his liver , Prov. 7. 22. As the Fisher that shews 〈◊〉 to the Fish but the Bait to allure , but hides the Hook that will catch : So the Fowl sees nothing but the Grain to feed her , not the Net that takes her . So it is with the Deceitfulness of sin , it promiseth nothing but all the Content that we have , and would have ; but the Hook that should catch us , and the 〈◊〉 that should 〈◊〉 us , that is kept back for the present . If taken from the sensuallity of the Soul of every man naturally , which is so suitable to the nature of 〈◊〉 , that it tasts nothing but that which 〈◊〉 their 〈◊〉 , and therefore they will not beleeve there is any thing there to distaste . A sinful heart meets with temptations , they do fit and suit one with 〈◊〉 , and because the soul takes content in sin , it cannot beleeve that there is any thing else there , but what it now finds : nay , somtimes though the judgment is informed , and Conscience convinced these 〈◊〉 your sins , and these will be your ruine ; the 〈◊〉 heart saies , It is false ; I taste no such matter : As it is in a distempered body when the stomach is 〈◊〉 with noysom humors , because the bitterest 〈◊〉 seem sweet to the raste so distempered ; the Physitian cannot perswade , they cannot beleeve that 〈◊〉 are bitter . So it is with a distempered heart which tasts nothing but its own lusts and humors , which are so incorporated into it , and 〈◊〉 with it , that let all Ministers , and Reasons , say what 〈◊〉 can to the contrary ; say they , I beleeve it not ; 〈◊〉 taste it not ; It s the best life in the world to follow 〈◊〉 own mind , to have my own will , and to satisfie 〈◊〉 own lusts : Prov. 10. 23. It is a sport to a fool 〈◊〉 do 〈◊〉 : No pastime is so pleasing to him , as to suit the carnal disposition of his heart in his sinful wayes : but he 's a fool for it , that is , A 〈◊〉 man. Self-love , and Self-ease will not suffer the 〈◊〉 to hear of any thing that may disquiet or distemper and therefore 〈◊〉 the mind and heart with the daily fears and suspitions of terrors and discouragements that attend a good Course , that it dare not listen in the least measure to any thing that tends 〈◊〉 way . Hence it is there is such a noyse and 〈◊〉 raised against the good ways of Gods Grace , and Gods 〈◊〉 , that if ever he gives way to the power of them to have his sins revealed and 〈◊〉 by them , he thinks he shall never have quiet more 〈◊〉 and therefore in a carnal Family , if one man 〈◊〉 〈◊〉 and careful in his course , and have got 〈◊〉 knocks from the Word , they cry out , Their Children are undone , and they fear to come under 〈◊〉 stroak of the truth , lest they should be troubled . 〈◊〉 the meaning of that , Psal. 36. 2. The wicked 〈◊〉 〈◊〉 himself in his own eyes : As who should say , This is the only way you are in , you may 〈◊〉 quietly and comfortably , and go to heaven 〈◊〉 all this ado : Ay , do so , and be so , saies the heart And as 2 Pet. 3. 2. They are willingly ignorant A man that is loth to rise , shuts his eyes from 〈◊〉 light , and stops his ears , that he may not hear 〈◊〉 knocks at the door ; so a man that would sleep 〈◊〉 in the security of his natural state , he would 〈◊〉 suffer the certainty of Gods Judgments and the terribleness of them , to come home to his soul to awaken him out of his dead sleep . Thus the Deceitfulness of Sin promiseth nothing but Good ; the 〈◊〉 of a mans heart is such , 〈◊〉 〈◊〉 nothing but Good , mens Self-love and 〈◊〉 is such , it will not suffer any thing but Good to be presented to the view of the soul. These are the Grounds why a sinful Heart settles it self in security , and blesseth it self , though nothing belongs to him but misery . Hence we may see the Reason why sharp and soul-saving Preaching , seems so greivous and tedious to the carnal hearts of wicked and natural men ; they hardly vouchsafe audience , but not acceptance : What 's the cause ? It would awaken them out of their sleepy security in which they lye : To bring a Candle to a sleepy man is unpleasing but to pluck off the Clothes , he will hardly bear it , but will let flie at you : Why will you not suffer a man to be quiet in his bed ? &c. All men are naturally in a dead sleep of sin , therefore to bring the Candle of the Law to them , to shew them their condition , to pluck away all their coverings and hidings that they may see their sins and themselves as they are , it is death to a man in this case : Plain dealing and rough dealing evermore finds harsh entertainment here : still Musick is pliasing and rocks men asleep ; but sound blows will awaken men , and not suffer them to sleep in their sins , and therefore they cannot bear them ; they have itching ears ( saith the Apostle ) heaping up Teachers to themselves after their own lusts , and therefore they cannot endure sound doctrine , 2 Tim. 4. 3. Such Ministers , and such Preaching as answer their desires and please their pallats , that they and their sins and all may go to Heaven together , this they like very well of : Itching ears must be scratched , not buffeted . You know what he said to Elias , Art thou he that troubles Israel ? And hast thou found me O my Enemy ? 1 King. 18. 17. 〈◊〉 had 400 false Prophets , he could endure them well enough , because they never disquieted him in his sins ; but Elias was a troubler of Israel , because he troubled his sin ; therefore he was not able to bear with him . Hence again , We should be perswaded and informed its the heaviest plague that can befal a man , That God should suffer him to sleep in his sins and prosper in a wicked Course : Because it argues ( for ought any man knows ) that God intends no good to him , nor will work no good for him ; but as if the Lord hath left such a one to be a prey to sin and Satan ; he is in the hands of his lusts , and become a spoil unto them ; Jesus Christ passeth by him ( as it 〈◊〉 ) pitties him not , meddles not with him , to rescue him out of that Condition ; as if the Lord should say , I have nothing to do with him , he is none of mine . Therefore know this to your terror , all you that never knew what it was to be in distress of Conscience for sin , nay when the Word hath come home to you , to convince you of your miserable estate , for you have not been able to bear it , bate of your sleep nor rest you cannot , lose any thing of your 〈◊〉 and 〈◊〉 you will not , nay , you bless your selves in this condition , thinking your case is good enough : Mark now , The Lord Jesus sees sin and Satan have thee in their power , hurrying thee down to Hell with them , and he passeth by , and saith , Let them alone , they belong not to me , I will not rescue them nor save them , my Word and Spirit shall not convince 〈◊〉 nor work upon them ; this is the heaviest 〈◊〉 〈◊〉 can befal thee in this world , Acts 17. 30. The 〈◊〉 of this ignorance God regarded not : they lived in their sins without God , and Christ , and 〈◊〉 , and the Lord never regarded them so as to look after them to recover them out of this estate : Acts 14. 16. He suffered the Nations to walk in their own wayes : It was the heavie displeasure of God towards them , he saw they followed their own wayes , and he suffered them so to do , to go on still in the broad and the road way that leads to eternal Death : All sinners are sick persons , and we know 〈◊〉 a sad thing , for those that are sick unto death not to be seen , not to be helped and succoured , when the Physitian will not so much as look in upon them : Luke 19. 44. Jerusalem had her day of 〈◊〉 ; she was sick at the heart , and God came to 〈◊〉 her , but she would not take his advice , therefore the Lord left her and let her alone ; this is a woful case , when the Lord leaves a sinner to himself and doth not visit him with his saving health , it s a sign that he hath no love unto , nor care to do good to such a soul. Of Tryal . Hence we way get undoubted Evidence to our selves , whether we are yet in our natural condition , or brought out of it , I shall press it only negatively now : Is the day yet to dawn , the hour yet to come , that ever thou didst endeavor to come out of thy natural condition , nay , happily thou never sawest cause why thou shouldest ? But thou 〈◊〉 and conceivest that all things remain alike with thee from the first beginning unto this day : as thou wast , thou art : thou hast lived quietly , and walked comfortably all thy life long . Truly know it if thou art not another man than when thou camest into the world , thou art but a natural man , thou art but a damned man. Thou camest flesh and blood into the world ; thou camest a Child of wrath , and thou art so still ; and if so be thou doest live so , and die so , thou art sure to be damned for ever , for flesh and blood cannot inherit the kingdom of God , 1 Cor. 15. 50. We know saies the Apostle that we are born of God , and the world lies in wickedness , 1 Joh. 5. 19. Brought to bed in 〈◊〉 as the Original saies , thou art one that livest in some base wicked courses , and liest in the bed of security , and thou shalt perish with the world . It s observable in the Parable , when all things were at peace , the strong man kept the house , that 's certain ! As it s said of the City of Laish , Judg. 18. 7. They were quiet and secure and had no business with any man : Is it so with thee ? Thou art quiet and secure , and hast no business with the Word of God , thou dost come , and sit , and return again as if thou hadst no business with the Lord , thy Conscience not convinced , thy affections not stirred , thy heart not affected with saving remorse for thy sinful condition , truly know , The strong man keeps house there unto this day . Nay , Let me tell you this , That all may hear and fear , and be awakened ; if Christ never awaken thee , he will never give thee light ; and if ever he give thee light , he will awaken thee first . Nay , the truth is , So long as thou livest so senseless and careless , know it , Christ never came into the world to do thee any good . Luke 19. 10. The Son of man came to seek , and to save that which is lost : They that are sensible of their lost and undone condition , by reason of their sins against the Lord , they see Hell gaping , God plaguing , and Conscience accusing , being every day ready to drop into Hell , Christ came to save such : But thou that never yet in any measure wast troubled about thy condition , and humbled for thy sins , Christ will never seek thee , nor save thee ; nay , he was not sent to seek , or save that miserable soul of thine : God will make thee sensible of thy evils before ever thou canst have any hope that he intends good to thee . I will not now Dispute how far God may awaken a man , and yet not communicate saving grace , that belongs to another place . That I Urge now , is this , That its certain , He that never yet was awakened , or brought out of his carnal Security , never was nor can be made partaker of Jesus Christ. Exhortation . To all you secure dead hearted sinners , that have been carried on in a Calm all your days : Oh! know it , and consider of it , a man becalmed , is drowned ; 〈◊〉 stir up thy self , and think of the time of awakening , it will come ; and as Marriners becalmed seek for winds , so should you for the Gales and Breathings of the Spirit of Christ. Many of you have been 〈◊〉 up in good Families , and many of you are civil , honest , quiet people , all things remain with you as they were from the first , until now ; you know not what Sin means , nor what Faith and Repentance means in the power and practice of them ; you have a quiet life , but a miserable life : It s easie for a Marriner to be in a Calm at Sea , he hath quiet there , but he dies there : Women in Child-birth longs for Throws , if their Throws leaves them , their life leaves them and all ; but if they have many and strong Throws , then they hope well : so go your wayes and call 〈◊〉 the Throws of Conversation : For a Child to be born into the world , and the Mother asleep , it s against Nature , and Reason , and Sense , and Experience and all ; so before ever you be born again , before ever Christ be formed in you , it will cost you many Prayers , and Tears , and much Sorrow ; but if 〈◊〉 Throws come thick , then there is hope : Oh! therefore call for the sight of sin , and sorrow for sin , for conviction , and humiliation , as you love your Lives and Souls call for these . You know what they said to 〈◊〉 , Chap. 1. 6. when the Sea was fierce , and the Winds high , and the Storm great , every man fell to his Prayers , and they came to Jonab , 〈◊〉 thou sluggard , arise and call upon thy God : So if God raise a storm in your Consciences , be sure you call upon Jonab , those sluggish hearts of yours , Awake and call upon your God. I would advise those men that could never yet say they have any grace in their hearts , they cannot say they have any thing more than they brought with them into the world : they come to sit and hear , but for Humiliation , Conversion , for the saving work of God upon their souls they know no such thing . Let me advise you thus much : Be suspicious of your estates , certainly all is not well , all is not right ; unless I be born again , and repent , and be another man , and have another heart and life , I cannot enter into Heaven ; thus suspect your self : And when you have done so , do not leave it there , but betake your self to some faithful Minister or Christian , and debate your condition with them , and be sure you quiet not your self till you come to see what you are ; it may be they may help you , and shew you the state of things with you . If it shall appear upon good ground by sound Reasons from the Word , that your estate is naught , then go away convictedly 〈◊〉 it is so : Attend not those carnal Reasons that may take off the edg of that conviction , and hinder the working of it , but sit down without any cavil against it ; but say , the truth is , I never saw my estate before , but now I do , I hope I shall never deny it ; Excuses and carnal Reasons have taken me aside , but now I 'le hear nothing against it ; the truth is , I am a miserable sinful damned Creature : Arise with this in the morning , 〈◊〉 , lie down with this at night , and walk with these thoughts all the day long , I am a Christless graceless man ; and if the Devil say , hereafter time enough , hereafter loon enough ; Ay , but say , I may die suddenly , and 〈◊〉 I am damn'd eternally ; and if your own heart say , Am not I as good as such an one ? and shall not I hope to do as well as such an one ? Away with that too , I am a miserable damned man , give your self for gone , and hold it here ; 〈◊〉 hear nothing the Devil saies that my heart saies , that the world or my friends say , I am in a miserable damned condition ; think so , and sleep so , and 〈◊〉 so , if you can : And when it 's come to this , you may happily be prepared for the glad Tidings of the Gospel of Jesus Christ. BOOK VII . ROM . 8. 7. The Wisdom of the flesh , is Enmity against God , it is not subject to the Law , neither indeed can be . WE heard there were three Particulars wherin the Dispensation and Gods Manner of working upon the soul when he will prepare it for himself was discovered . 1 The Soul Naturally is setled in the security of a sinful estate . And of that before . 2 That being thus lodged in his lust , and brought 〈◊〉 bed in his sinful distempers , it 's wholly unwilling to be severed from them . 3 By a holy kind of Violence ( as it were ) the soul is driven out of this condition , and drawn 〈◊〉 the Lord Christ by God the Father . We are now to attend the discovery of this second Divine Truth ; the Explication whereof makes way for the mysterious manner of Gods dealing with the sinner when he would bring him from under the power 〈◊〉 of his lusts . And for this purpose we have chosen this Text , as that which will afford us foothold for our following discourse . The Aim and Scope of the Words is by force of Argument to fortifie the conclusion formerly expressed in the foregoing verse , i. e. To mind the things of the flesh , is death , which is thus proved : That which is Enmity against God , will undoubtedly bring death , as opposing the God of Life and Comfort , but the wisdom of the flesh , is enmity against God , therefore to mind this , or to be led by this , is present death : The minor is thus again confirmed , because it submits not to the Law , and that is not for a present push only , and out of a surprizal of some temptation , but it 's certain it will never , nay , it can never be other , because it 's beyond its power , nay , cross to its Nature so to do , so that it hath no ability nor will for to do it , nor can it of it self attain any sufficiency thereunto . To make way for the collection of the Point of which we purpose to speak , there be two words in the Text to be attended for Explication sake . 1 What is meant by The Wisdom of the flesh , or to be Carnally minded : The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of large compass , and in truth comprehends in this place the frame of the Reasonable Faculties , the Understanding and Will in the extent of their full work , what he understands and plots by Reason , the Will effects , and this latter of necessity implies the other , for so the word whence it comes is taken . 1 For the work of the Understanding , Acts , 28. 22. We desire to know what thou thinkest : they would understand his Opinion and Judgment touching the way of Christianity , so the Apostle speaks when he would confine our Reason to the compass of the Wisdom of the Scripture , and Gods Counsel therein revealed ; he adviseth , We should not be wise above that which is written , 1 Cor. 4. 6. 2 Again , It 's used , and that often , to express the work of the Will , and therefore it is 〈◊〉 translated by Care , Phil. 4. 10. I rejoyced that your Care of me again flourisheth : Somtimes by the work of Seeking , If ye be risen with Christ , 〈◊〉 those things which are above , 3. Col. 1. Or by the act of tasting or savouring , Mat. 16. 21. Get thee behind me Satan , thou savorest not the things 〈◊〉 be of God : And therefore Beza is constrained to Paraphrase , and lay out the compass of it in a 〈◊〉 of words : That which the carnal man savors , is enmity , that is the frame of the plotting of the minds and affecting of the hearts of carnal men is enmity against God. 2 Enmity , as we say in the abstract , made up of nothing but malice and hatred , and that in an extream manner against the Lord , more than against any thing in the world : And if it be enquired , how that doth appear , and can be proved ? The Evidence is added in the next words ; It is not subject to the Law : As the heart is to the Law , so it is to the Lord ; as it is to the Word of God , so it is to God himself . It wholly shakes off the Sovereignty and Authority of the Law ; and it is not a pang only of a temptation that carries it , nor a push or 〈◊〉 of some present infirmity that overbears it , but in truth it is the very Nature of a naughty and 〈◊〉 〈◊〉 ; That which is born of the flesh is flesh , John , 3. 6. and nothing else but 〈◊〉 , and therefore it can do nothing but oppose the Spirit , and the Law which is Spiritual ; every thing will do , and in 〈◊〉 can do no 〈◊〉 but its Nature . And this denyal 〈◊〉 only of the Act of Subjection , but the very Power of Subjection shews the height of that opposition , that is in the heart against the Law , and so against 〈◊〉 Lord himself , for subjection is one degree lower 〈◊〉 obedience ; it 's possible for a Servant not to 〈◊〉 the command of his Master , and yet he may in 〈◊〉 and subjection submit himself to his authority , to bear what he will inflict upon him with 〈◊〉 , though not to do what he requires of him : A Patient may be subject in silence and meekness to 〈◊〉 the launcings of the Chyrurgion , to cut him and so cure him when he can in no wise help 〈◊〉 : and yet a carnal heart will not do this , for his 〈◊〉 of subjection implies . 1 It doth not acknowledg the Authority and 〈◊〉 of the Law. 2 It will not obey the Rule of it . 3 It will not bear the Power of it ; whereby it would redress the sinfulness of our hearts , and reform the disorders and miscarriages of our lives , and pluck away that sin from us that would pluck away our hearts from God. He hath no right to challenge 〈◊〉 sovereignty , no reason to exercise it , no Lawful power but usurped that doth maintain it ; and 〈◊〉 I do not acknowledg this right , nor obey that Rule , nor bear that Power saies the Will , it would take away my lusts , and so take away my content 〈◊〉 life , and I will rather die than yield , rather be 〈◊〉 than abide my pleasing distempers to be crossed by the Law. Hence then the Point is plain . The frame of the whol heart of a Natural man , is wholly unwilling to submit to the Work of the Lord that would sever him from his sins . I say the frame of the whol man , to the words of the Text , and interpretation of them , each plotting of the Mind , each affecting of the Will , the 〈◊〉 current of the carriage of the inward man ; and 〈◊〉 is not only unable to follow the direction of the Law and of the Lord , but not willing to bear the power thereof , to force it to the reformation of those 〈◊〉 and sins unto which it subjects it self , and sets it self resolutely to keep . So the Lord professed of Nimrod and his company when they had set themselves upon the building of Babel , out of their pride and self confidence , Gen. 11. 6. Now nothing will 〈◊〉 restrained from them which they have imagined to do , let us go down and confound their Language : It 's in vain to perswade them , in vain to send Messengers and shew Arguments never so sad and weighty to stop them , only confound their language that they may not be able to do what they would . It 's the Scope of that Parable , Matth. 21. from 33. to 41. wherein the waywardness of the hearts of the sons of men , and their desperate unteachableness is apparantly discovered : Messenger is sent after Messenger , all variety of means provided and continued , they beat one , evil entreat another , slay a third ; and when the Son himself is sent , that Reason would have concluded that which the Master of the Vineyard conceived , they will reverence my Son ; they were most outragious against him , because happily he was more instant and importunate , to press them to Sanctification , the rendring of the fruit ( your fruit in Holiness , and the end eternal Life , Rom. 6. 22. ) they express greater opposition against him because he most of all opposed their sins , Come , say they , this is the Heir , let us kill him , and the Inheritance will be ours . Nor was this the guise of some graceless forlorn persons , but the disposition of all men ; it 's part of that Curse we inherit from the Loyns 〈◊〉 our first Parents , Gen. 6. 5. The frame of the imagination of our hearts are evil , and only evil , and that continually : It 's part of that Image received from the first Adam , and that Seed of wickedness in which we were warmed , which was born with us , and grows up with us , and will go to our graves with us , and to Hell afterwards unless the Lord relieve and deliver . And therefore 〈◊〉 expresseth the Pedegree of this perversness of Spirit , Acts , 7. 51. Ye stiff-necked and hard-hearted , ye have ever resisted the Spirit of God , as your Father did , so do ye . See this unwillingness expressing it self in the several degrees of it . A carnal heart is unwilling to make out after the discovery of the Truth , and like Bats , live most at ease when they have least light , fly abroad in the night : the less knowledg they have , the less trouble they find , and therefore they are willing to make no enquiry to know that they are not willing to do : Rom. 3. 11. It 's one part of the description of a Natural mans condition , There is none that understands , none that seeks after God : or if they do somtimes seem to express some pains this way , to seek after the Truth , it is as a Coward pursues his enemy : he is afraid to find , and therefore keeps aloof off , not willing to take notice of that which may be troublesom , and therefore looks after that which least concerns him , for the rest , he lets it lie by ; 2 Pet. 3. 3. They are willingly ignorant , content not to know , that which they will not do if they did know . If yet the Lord bring home wholsom Counsels and Directions even to their doors sends out the light of his Truth by the Ministry of his faithful Servants , to shine in their faces , and the sound thereof to beat in his Ears , they are loth to hear of the Ear , Ioth to shew their unfeigned acceptance , and readiness of Spirit to take acquaintance of the Truth : As you may have seen somtimes a Churl , when he hath seen some body coming that might happily have deserved entertainment , and the Law of Honesty and common Humanity might have caused him to lodg them , he presently slips aside and turns away , that he may not meet them , and see them , and salute them , lest he be forced to receive them : So these men when they perceive the evidence of some troublesom Truths are like to meet with them in the mouth ( as we say ) they are-not able to avoid the power of them , and yet not able to take up the practice of them , like troublesom guests put them to charges , and lie heavy upon them , they are desirous to make an escape from the power of such Arguments , play least in sight , and loth they are to meet a Truth that comes attended with constraining Reasons , Job , 22. 14. They say to the Almighty depart from us , we desire not the knowledg of thy 〈◊〉 : yea , Isa. 30. 10 , 11. They say to the Seers , see not , and to the Prophets , 〈◊〉 not , cause the holy One of Israel to cease from us : the presence of the Truth is marvelous grievous , they look at it as an overpassing burden , as he of Elias , Hast thou found me O 〈◊〉 Enemy ? Were it not for shame they could be willingly content to give a Discharge , and Pass , for its departure ; as he to Amos , chap. 7. ver . 12. 〈◊〉 away to thy own Country and prophesie there . If yet the Lord will continue the Truth , and him under it , he begins to clip the wings of the Truth , and breaks as it were the strength of the blow , that it may not enter so deep , to the dividing of the Marrow and the 〈◊〉 , and take away such secret and sweeter evils , stops as it were the passage of the Truth , that it cannot proceed so far , and prevail so much as it would : they will keep the truth in a 〈◊〉 as we 〈◊〉 prisoners at a door , look abroad , but not at liberty ; so they are not willing the Truth should be at liberty ; as they dealt with our Savior , he made as though he would have gone further , but they 〈◊〉 him , and as it were with-held him by force : So men deal with the Truth which is of a large extent , and would go through a mans life in his several occasions , these men are not willing to serve the Truth , but make it serve 〈◊〉 , and their turns : Thus many hold General Rules , but bring such down to Particular Practices , in the several Branches , there they are not willing the jurisdiction of the Truth should extend so far : Thus corrupt hearts deal with the Truth , as sick men of weak and 〈◊〉 ick eyes deal with the light , some light they would have , but to have it come clearly and 〈◊〉 upon them , they are not able to brook that , therefore they say , draw the Curtain , there the Sun comes full in mine eyes ; 〈◊〉 not drunk with Wine wherein is excest , Eph. 〈◊〉 . 18. they yield to the Evidence of the Text , and letter of the Scripture , therefore be not drunk with the world , do not affect that too much , 〈◊〉 stay there . To take and deta in another mans goods is open theft 〈◊〉 the acknowledgment of all , Thou shalt not steal ; therefore to Covenant , and not to keep ; to borrow , and not to return ; to owe , and not to pay , is 〈◊〉 detain that which is not 〈◊〉 , therefore it 's 〈◊〉 theft ; 〈◊〉 , draw the Curtain , 〈◊〉 the Sun 〈◊〉 full in my face , Deut. 12. 31. Thou shalt not worship the Lord thy God as the Heathen Idolaters , 〈◊〉 the Truth have his full scope now , therefore not as 〈◊〉 〈◊〉 ; 〈◊〉 , draw the Curtain a little 〈◊〉 that way : Fashion not your selves according to the world , Rom. 12. 2. 〈◊〉 〈◊〉 in loose locks and long Hair , therfore not in your Garments neither , why should you imitate their vanity in the one , or in the other , since both are worldly ? If yet the Power of the Truth , and the evidence of the Argument take off all these pretences , and would seem to compel the Judgment , then a corrupt heart calls in all Forces , leavies new Armies of Arguments to maintain its own Station , and withstand the 〈◊〉 , and therefore though the thing be plain , and be see it , yet he will not be satisfied , but seeks 〈◊〉 as hoping to 〈◊〉 some Dispensation for it self , or some evasion out of the Word ; Numb . 23. Balaam consults again with God after he sufficiently understood the mind of God. Now therefore I pray you stay with me this night that I may know what the Lord will say unto me more : why , he knew before , and the Lord had told him plainly , 〈◊〉 shalt not go , thou shalt not curse ; he wel understood Gods mind , but he would have had him of another mind ; therefore he devises waies still to try , verse 14. here he must have seven Altars ; if he might bribe God with his Sacrifices to give him leave to go and curse them . But if he can find no allowance to dispense with the Truth , then he begins to invent Cavils and carnal Reasonings against it : he cannot get it by running , he will get it ( if he can ) by doubling ; he is not willing to yield , therefore is resolved to quarrel and wind away from under the force of the Argument , and to make an escape , Acts , 17. 18. They encountred Paul , they came into the field with Cavils against his Doctrine : observe how careful an unwilling heart is to invent a shift , and how content to take it ; and if yet he fail of his hopes , and is not able to make his party good with the 〈◊〉 , he unlocks all the Devils Chests , and 〈◊〉 his Skul for devices ; and though the Reasons be of no weight nor worth , nor strength , yet he is well 〈◊〉 to be cozened with them , though there be scant any appearance of a pretence , when the yong man had professed all readiness to follow the Command of the Lord , and saw nothing would serve turn unless he sold all , overpowered with the Authority of the Truth , he left it in the plain field , and went away sorrowful . If yet the 〈◊〉 that 's rivetted in his resolution to hold his own , cannot 〈◊〉 the Truth , then he falls to flat opposing of it , Jer. 44. 16. As for the word which 〈◊〉 hast spoken to us in the Name of the Lord , we will not hearken to it ; that is the short and the long : they then begun to be plain and peremptory , Jer. 18. 12. They said there is no 〈◊〉 , but we will do after our devices , and we will walk every man after the imagination of his own heart . If they cannot undo the Bonds , they will break the Bonds of Gods Commands , Come ( say they 〈◊〉 . 2. 2. ) let us break 〈◊〉 Bonds , and 〈◊〉 〈◊〉 their cords from us : Thus the Jews when they saw the Word of the Lord to prosper in the 〈◊〉 of Paul and 〈◊〉 , they were filled 〈◊〉 envy , and 〈◊〉 against those things that were spoken by Paul , contradicting and 〈◊〉 ; in so much that Paul professed they put away the 〈◊〉 that would have plucked away their sins 〈◊〉 them , Acts , 13. 46. John must 〈◊〉 his 〈◊〉 rather than Herod will part with his Harlot : When 〈◊〉 cannot get leave of God to do what he desired , he goes without leave , Numb . 24. 1. he 〈◊〉 his 〈◊〉 to the 〈◊〉 , as if he would prevent Gods 〈◊〉 , and curse 〈◊〉 before God 〈◊〉 be aware of it . To have their 〈◊〉 〈◊〉 tormented and kept upon the 〈◊〉 , and themselves crossed in their corrupt courses , so that either they dare not keep their lusts , or else have no quiet if they do , they fly in the face of the Truth , it 's a hard saying , who can hear it ? who can 〈◊〉 it ? Acts , 19. 28. see what an uproar , and what a dust Demetrius raiseth against Pauls Doctrine : Masters , you know , that by this craft we get our living ; therefore what they wanted in Argument , they would carry it in clamors , There was an 〈◊〉 for the space of two hours , Great is Diana of the Ephesians : So they dealt with the two 〈◊〉 , Revel . 11. 10. they were never content before they were removed , they could not have their 〈◊〉 in quiet , as long as they had their lives , for they tormented them with their witness : the Truth is dreadful , and torments carnal men , that cannot bear the light and power of it . If yet the Conscience be not seared with a hot Iron , but there remain any sence of common Principles in it , they will be dayly quickened and awakened by the Power of the Word : and that will be daily vexing , provoking , and pressing the heart ; you know , saies Conscience , this is the Command , your Duty , and will be your Comfort to yield obedience thereunto ; you may oppose , but you will perish for it ; you may do what you please , but it will be your destruction , God wil require it at your hands when you will not be able to answer for what you have done , nor bear what God will inflict . The 〈◊〉 then endeavors to still the clamors , and to stop the mouth of Conscience , and to weary it out 〈◊〉 impudency in wickedness , and stifling the 〈◊〉 of it , and not suffer it to take place , and so by custom in sinning , he takes away the sence of sin , and so it befals them as those the Apostle speaks of , they become past feeling , Eph. 4. 19. This is to hold 〈◊〉 the Truth in unrighteousness , Rom. 1. 18. Truth is pressing , this ought , this should , this must be done , or else you die for it ; you see the Word pregnant , the way plain , the Duty undeniable ; say nothing saies unrighteousness in the heart , I do love it , I must follow it , therefore speak not a word more , I cannot hear it , nor bear it , as they said Judg. 18. 25. when 〈◊〉 〈◊〉 after them for his gods , Let not thy voyce be heard amongst us , left angry fellows fall upon thee : Thus you see how this unwillingness to be subject to the Truth shews it self . They seek it not , receive it not , stop the passage of it , defeat the Power and Evidence of it , they professedly oppose it , and privily stifle the 〈◊〉 of the Truth which may trouble them in sinning , until their 〈◊〉 be without sence , and they without care , or purpose to reform their evil waies . But are not the wicked many times willing to part with their corruptions ? see how far they speak , how freely they profess , Deut. 5. 27. All that thou hast spoken , we will do . Jer. 42. 5. The Lord be Judg 〈◊〉 thee and us , enquire at the mouth of the Lord for us , and whatever it be , whether good or evil , we will do it : what more can be desired ? what more could be expressed ? I Answer in Three Things . The Text denies not , nor doth the Doctrine , that Natural men are willing to profess subjection to the Law of God : but that they neither do , nor can , nor will do what they say , therefore it is added in Deut. 5. 28 , 29. This People have said well , but O that there were such a heart in them ; there was good words , but they wanted good hearts , they said wel , but their wils and endeavors were not answerable , they professed fair with their lips , but dissembled with their hearts , so the Prophet Jeremiah told them to their faces , Ye dissembled in your hearts , when ye said enquire of the Lord for us , Jer. 42. 20. It 's possible , nay ordinary for a corrupt heart when it doth most reform sin outwardly , then most of all to love , and to give himself to the practice of some sin secretly ; because then all the streams are turned into one Channel , he neglects all other that he may wholly bestow and lay out his heart upon that one ; and when he professeth against sin , he conceives he may sin without suspition , and distraction , without suspition from others , and without distraction in himself , when by confessions and reformations , he will put in Bail upon his Conscience , and agree with it as Bankrupts use to do with their Creditors . When it co nes to a streight and a justle , that the Word meets him ( as the Angel met Balaam ) he cannot pass unless he part with his beloved lust , his Isaac , his 〈◊〉 , his 〈◊〉 , he will then shew and discover his falsness . But are not the Servants of the Lord many times unwilling to bid adieu to their special and ancient 〈◊〉 , that have been bred and born with them , brought up and lived with them a long time together ? There is two men in a regenerate man , a heart and a heart , a will and a will , Rom. 7. last , Paul delighted in the Law of God after the inward man , but in his lust after the corrupt man ; With my mind I serve the Law of God ( saies he ) but with my 〈◊〉 the Law of Sin ; or as our Savior , The Spirit 〈◊〉 willing , but the Flesh is weak , Matth. 26. 41. the spiritual part is ever prest , and ready , and wholly willing for good , for he that is born of God so , sins not , and Paul professeth , it 's not I , but sin in me ; but saies he , The good that I would , I do not , and the evil that I would not , that I do , Rom. 7. 18. still the heart and will of a regenerate man stands God-ward , against every sin , and for every good that he is convinced of . The Reasons of the Point are Four , and they are of great weight . The First is taken from the Nature of the Will of man , which since the Fall , is wholly tainted , and totally infected with corruption , which universally overspreads the whol man ; As he in another case , the whol head is sick , the whol heart is faint , the whol man wholly possessed with sin , no sound part : As Jobs contagion wherewith the Devil infected his Body and Natural man , he was all one botch from the crown of the head , to the sole of the foot : So in regard of thr Spiritual man , the whol man is as it were a man of sin , called therefore the old man , Eph. 4. 22. As though a corrupt heart were made up of nothing else but Apostacies , backslidings , and departings from God , and swervings from his righteous Law , Whatsoever is born of the flesh , is flesh , that is sinful and sensual , and we are all of us altogether so born , and have nothing of the Spirit of Grace in us ; so the Apostle Jude , verse 19. These are sensual , having not the spirit : The Sons of Adam are ( all of us ) partakers of his Image , and hence also called the Seed of the Serpent , Gen. 3. 15. that as each Creature and Plant answers the Seed whereof it is made , hath no more in it but that ; so mens hearts are only framed and constituted out of that corrupt 〈◊〉 whereby Satan carried aside our first Parents , Paul so professeth of himself , In me ( 〈◊〉 is , in my flesh ) dwelleth no good thing , Rom. 7. 11. nothing that is spiritually , savingly , and 〈◊〉 good ; and therefore in the old Law , our corrupt Nature is signified by the Leprosie , which overspread the whol man : The sin of Adam had in it this peculiar to it self more than any , nay , I may 〈◊〉 say more than all the sins that ever was committed , in that it was the Deordination of the whol Nature of man , and that against the whol Law of God. For Adam did not sin as a particular man ( so as all the Sons of Adam do sin ) but as a common stock , as one who was in the room of all , and had the Humane Nature as the common stock of all Man-kind ; so that the Nature of Man , as one would say Humanity in Adam , as it was under the Covenant of the Law , so it went wholly against the holy and righteous Law of God , and therefore the whol Nature of man broke when it made a breach upon the Law : As he that justles his finger against a rock breaks that only , he that runs his hand unjoynts that ; but if all the whol body fall from a steep place upon it , it breaks all the whol frame of Nature in pieces : So it is comparatively between the sin of Adam , and the sin of any of the sons of Adam : They sin personally ; one is unjust , and he makes a breach against Justice , and so far that disposition of heart is perverted , and so unfitted for the work of Justice ; but in Adam the whol Nature of Mind , and Will , and Affections , which was the subject of all Grace , it comes against the Law , and so brings a ruine upon the whol Frame of Grace ? Ad hereunto ( to make up the Evidence ) that this was indeed against the whol Law ; as that wherein he neither loved God nor himself , nor 〈◊〉 neighbor : But take it here , he made a breach upon the seal of the Covenant , and trampled that under foot , and so consequently made voyd and 〈◊〉 upon the Covenant wholly , and cast it behind his back as not worth caring for : Now Reason 〈◊〉 that as the Seal confirms and ratifies the 〈◊〉 , and all the Conditions of it joyntly , so the 〈◊〉 of that nullifies and makes void the whol Covenant . So that this transgression of Adam let 〈◊〉 a Deluge of Sin , that as in Noahs Flood when the Windows of Heaven were opened , and the great depths were broken up , the waters covered the face of the whol Earth that no dry Land appeared : So 〈◊〉 is here , when the deeps are broken up ( as it were ) the whol Law opposed by the whol Nature of man , the Deluge of corruption spreads it self over the whol face and frame of Nature : Therefore the Apostle first Summarily gives in his Judgment , in the 3. to the Romans , the 9. verse , That all are under sin : And then Particularly , They are all become abominable , there is none that doth good , no not one , their throat is an open Sepulchre , vents nothing but venemous steams of deadly distempers ; the poyson of Asps is under their tongues , their feet swift to shed blood , 12 , 13 , 14 , 15. vers . And if all the Parts be such , what is the heart within that acts all , vents all , fills all these ? That as it befel the Temple of Jerusalem , after the destruction of it , there was not a stone left upon a stone ; so with the soul in regard of that glorious frame of Grace which was in it in the first Creation , there is not a stone left upon a stone ; nothing but pollution and corruption remains in the whol Nature of every man. But you will say , Are there no Reliques left of that glorious Image of God in the Will and Understanding ? There is somthing left of the Law , but nothing left whereby a man can be enabled to do any thing as an act of Spiritual Life that may be acceptable to God : In a word , there are these Two things to be attended , and may be observed in every man naturally at the lowest and the worst ( as I look at these poor Indians , amongst whom we live , as the very ruines and rubbish of mankind , the forlorn Posterity of Adam . ) 1 They are made for another , and for a better . 2 They ought to yeild obedience to that other , and better : But to know the Will of God and do it , to be able to close with God , and to do that which is acceptable unto him , this is far estranged from all the sons of men by nature . If a man came where the Temple of Jerusalem was , and saw some ruines of the Buildings , and the rubbish of it , he would say , This was a glorious Temple , and here was the holy of holies , and it was thus , and so specious and beautiful , though it be not so now : So when we look upon the rubbish of the Image of lost Adam , we may say so , and conclude so , There was a glorious Image of God here , and by that which is left , we may see , That man is made for another , and a better ; for this man Rules all the Creatures , they all serve him , and therefore he should serve another and a better ; the whole frame of the soul tells a man this : But to have any ability to close with God , and to be subject to him , that is not to be found in the nature of lost man. That soul which is wholly acted and carried by the power of sin , is not , cannot be willing to be severed from it , But so it is with the soul. That 's the first Reason . The Second Reason is taken from the Revenging Justice of God , which having been dishonored and 〈◊〉 by the sin and Apostacy of Adam , it hath delivered up the soul ( according to his just Judgement , and the souls just desert ) unto the 〈◊〉 of sin : Thus the Lord rewards man according to his works , and recompenceth his own ways upon his own head . They would none of God , they should none of him then , they would have their sins , and they should have them . And as the Lord 〈◊〉 in another like case , Man receives a righteous and proportionable recompence to his own proceedings . Adam turned from God to the Creature ( there was in his sin , Aversio a Deo & Conversio ad Creaturam ) God also turned from him , and left him to the Creature : He would act from himself , and the Lord left him to himself to settle upon the deluded conceit of his own sufficiency . Adam went away from God , God with-drew himself from him , and took away that Wisdom which he despised and would not follow , and took away that Holiness and Righteousnes by which he would not be ruled : He plucked his Livery over his ears ( as they say ) because of his Rebellion and Treachery : Stripped him naked of those glorious Ornaments of his Image , wherewith he had at the first beautified and honored him . But that 's not all . Adam by his transgression coming in opposition to his Holy and Righteous Will , by the strength of his infinite Justice the Lord pushed him away from him , and delivered him wholly unto the 〈◊〉 and authority of his Apostacies and distempers of his Spirit : As if he had said , Thou wilt not be guided by my Wisdom , but hast followed the temptation of Satan , and thy own device ; be thou for ever therefore deluded , and blinded ; take him Ignorance and Folly , and take possession of him for ever : Thou wilt not be Ruled and Governed by my Holy and Just Will , be thou for ever therefore perverted , and led captive , by the way ward stubbornness and Rebellion of thine own Will , take him perversness and stiffness of Spirit , and take possession of him for ever : Thus Sin comes armed with Commission from Divine Justice , to do what it will , and wholly to captivate the soul unto it self : Thus it is said , God made man right , fitted for himself and his righteous Will , and ready to be acted by it ; and while he had gone under the stream of his Providence , he should have hit the right way , and arrived at the right end . But he found out many inventions , He would not follow Gods invention and the way that he had found out , that he might have found rest and peace in himself , for peace shall be upon all those that walk according to this Rule , Gal. 6. 16. But he found out many findings , wayes of his own fancying , and finding ; and God fills him full of these findings and devices of his ; and hence it is that each man is led by his own self-deluding spirit to his own end . It was a deep and a sweet Speculation of Austin , It was in the power of the mutability of Adams Will , to have used his Will either well or ill , God would not hinder him and his work , and no Creature could hinder him : and because he did use this liberty and mutability ill , therefore God put him under the power of that perverted mutability 〈◊〉 he never should , nor could do any thing but evil . It was not a fault to be mutable , had he kept himself under the stream of Gods holy and 〈◊〉 will , he had never been hurt ; but he that will pervert his own mutability to go against the Law , he shal ever be perverted by it . This is the ful and proper meaning of that Text , which carries a mysterious 〈◊〉 with it , Rom. 7. 8. Sin taking occasion by the Commandement , wrought in me all manner of concupiscence , for without the Law sin was dead : Namely , when Adam went against the Law ( and to Gods Justice ) the Lord by an Almighty revenging act of Justice , in way of contrary , broke him in 〈◊〉 , turned him aside , pushed him away from him , bad his blindness and stubbornness take ful Commission , and exercise Authority over him for ever : Sin takes this occasion , steps in , and while God is pushing of him away , takes advantage , and carries headlong the sinner from God , to act al manner of evil upon al 〈◊〉 . Hither belongs that also , Rom. 6. 14. Sin shall not have 〈◊〉 over you , because you are not under the law , but under Grace : that is , You are not under the Covenant of the Law broken , for that gives Commission to sin to exercise soveraign Jurisdiction over the Sinner . The Glass that is brittle , yet doth not break ; 〈◊〉 doth not prevail against it while it is in a mans 〈◊〉 and kept from harm , but if it fal against a stone , the hardness of the stone severs the parts of it , brittleness takes occasion by that blow , and steps in and shatters it al in pieces : It breaks because brittle , for things that are not such , though they do fall , do not break ; but that would not domineer & prevail but because of that blow : so it was with Adam , a glassie 〈◊〉 , a mutable man , he falling against the Law ; that opposing , pusheth him aside and delivers him up to the power of his corruptions , and they have dominion over him by reason of that act of the Law delivering him up to his sins . 〈◊〉 is also the meaning of that place , 1 Cor. 15. 56. The strength of sin is the Law : Sin is as strong as the provoking and opposing power of the Law , for it fals in with it , and takes occasion to act the soul by it ; and hence it is you shall ever find it , so far as we act by our own principles as under a Covenant of works , so far sin ever prevailes . This lastly is the meaning of that text , Rom. 7. 6. wherein a man is said to be married to his sin , for the comparison holds . As long as the Husband lives , so long the Wife is bound , and is subject to him : so while we remain in our natural condition , under the Covenant of Works , we are in Covenant with our sins , and married to them so , that we cannot be to any other , we are hand-fasted and cannot part . 1 Sin claims a propriety in the soul. 2 Takes possession of it . 3 It wholly orders and acts it . ( as the woman hath not power over her self but the man ) On the 〈◊〉 side the Soul 1 Gives it self away to it . 2 Submits to the authority of it . And , 3 Is wholly acted by it . Therefore it is , That they that are in the flesh cannot please God , Rom. 8. 8. The act of Sin cannot please , but the Spiritual 〈◊〉 of the Soul is acted by Sin ; therefore it cannot please God while a man is in his 〈◊〉 〈◊〉 . This KEY will Open many Doors . Hence it follows , Original Sin is not a meer Privarion , or want of Original Righteousness , but an active 〈◊〉 , or running wrong of all ( the wheels ) the Faculties of the Soul of man , 〈◊〉 〈◊〉 not only take away his Image , but 〈◊〉 up the soul to the power of Corruption , and 〈◊〉 its discovered by the actions of Fighting , 〈◊〉 . 5. 7. The Flesh lusts against the Spirit . 〈◊〉 , Rom. 7. 21. The Law of Flesh 〈◊〉 against the law of my mind , captivating the 〈◊〉 , erecting and setting up a soveraignty , and height 〈◊〉 jurisdiction in the soul , there is a law of sin and 〈◊〉 , Rom. 8. 2. As Adam actually by his own Fault and Folly 〈◊〉 away the Holiness and Righteousness of God : 〈◊〉 himself to the sinful distemper of his own 〈◊〉 , so he doth also Meritoriously work , i. e. by 〈◊〉 sin deserve that God should take away the one , 〈◊〉 deliver up to the power of the other : And if 〈◊〉 , then also Actually ; for to work a 〈◊〉 meritoriously , is so to do a thing according to 〈◊〉 of Covenant our selvs , and that we should 〈◊〉 another should do to us , or for us , what is sutable 〈◊〉 the Covenant either broken or kept . In a word , As Adam works his own death by 〈◊〉 , so also 〈◊〉 procures both the loss of the Image of God , & the 〈◊〉 of Corruption to take possession of him and 〈◊〉 , for both these are included in that , Thy 〈◊〉 is of thy self , Oh Israel , Hos. 13. 9. Hence also it comes about , That the law is the 〈◊〉 of sin , 1 Cor. 15. 56. and sin as strong as the Law , because the Law of God gives 〈◊〉 to sinful distempers to take possession of it . So 〈◊〉 look what power the Kings Commission is of in 〈◊〉 hand of the High Sheriff , the same power hath 〈◊〉 Sheriff when he hath that Commission . So look what strength there is in the Commission from Divine Justice , the same strength sin hath , which hath that Commission . Hence again , All sins Original and Actual which follow therefrom , are punishments of the 〈◊〉 of Adam , as they come from God : Its 〈◊〉 with God , That he that wil reject his Wisdom 〈◊〉 Holiness , should be deprived of it : its just , that 〈◊〉 that wil chuse his own Delusions and 〈◊〉 before Gods directions and Covenant , should be delivered up to the power of them , and staked 〈◊〉 in them . Thou wouldst be so , why remain so 〈◊〉 : And every putting forth of Original Corruption takes occasion from this act of revenging 〈◊〉 pushing the soul away from him : But as they 〈◊〉 from Adam , so they are sins properly called . For Adam doth not properly punish himself , he 〈◊〉 not the execution of any act of Justice , 〈◊〉 is it 〈◊〉 that he doth evil , but it is his delight , 〈◊〉 takes content therein , even to depart from God , which is the sentence of the second Death . Hence lastly , There is no possibility that a 〈◊〉 should be recovered by any power he hath , or by 〈◊〉 vertue of any Creature , to deliver the wil of a 〈◊〉 from under the power of his sin , or from 〈◊〉 carried with it : Because he is sealed up under 〈◊〉 by the Curse of the Covenant broken , and the 〈◊〉 of it in a righteous Course : For as 〈◊〉 could be no other reward of a good work , but to 〈◊〉 immutably carried by the Spirit of the Lord , and enabled to work so for ever . ( We can go no farther than the last end , to please God is the last end 〈◊〉 chief good of the Creature , the immutable 〈◊〉 and constancy in that , is al the good we 〈◊〉 have . Do , and Live : That is , Do and Do ; 〈◊〉 me once , and please me for ever ; that is , Thou shalt be enabled for ever to please me , and to be happy in so doing . ) So contrary wise , The Curse of the breach of the Covenant is for ever to be acted by the power of sin , 〈◊〉 break it , Do not , and Die : that is , Displease 〈◊〉 by Disobedience and be so accursed , that thou 〈◊〉 ever displease me . The just punishment which is answerable to our 〈◊〉 of the Lord , and our chief good is , that 〈◊〉 shal ever reject it . For if a man could please God and so 〈◊〉 his end after his Disobedience and 〈◊〉 of Covenant , he might then be happy , and 〈◊〉 be in his sin , and so never be punished for it , which is impossible . The Sum of this Argument in short returns to thus much , That if the Will of a man be under Commission of . Divine Justice , and is delivered up to 〈◊〉 power of Sin to be possessed of it , and acted by it ; therefore it is not , nay , cannot be willing to be 〈◊〉 from its sins . The Third Reason of the Doctrine , is taken from the Power which Satan hath to lead , and so to 〈◊〉 all sinners wholly according to his own desire , 〈◊〉 the lord hath given him allowance thereunto . As 〈◊〉 said to Satan touching Job , All that he hath is 〈◊〉 thy hand , Job , 2. 6. So al these that wil not be my Subjects , but are turned Traytors , lo they be in 〈◊〉 hand , they shal be thy slaves . Thus he rules in the Children of disobedience , Eph. 2. 2. Thus he 〈◊〉 them at his will , 2 Tim. 2. last . He is the strong man that maintains possession in the Soul , and the sinner goes as he is led , 2 Cor. 12. 2. Malefactors are the Kings Prisoners , but under the keeping of the 〈◊〉 : so sinners have their Mittimus , and they are put into Satans hand , he keeps them in the chayns of 〈◊〉 , and reserves them to the 〈◊〉 of the 〈◊〉 day , if they be not rescued out of his hand by Jesus Christ. The last Reason is taken from the Naturalness and neer Alliance there is between our hearts and our lusts , that we count it death to part with them ; nay , we cannot be without them : hence in Scripture they are called as the members of our body ( Col. 3. 5. mortifie your members ) and those the dearest and tenderest , the right eye , and the right hand , Mark 9. 43. 47. They are as the skin of our hearts , Jer. 4. 4. circumcise your hearts : They are as our selves , hence we are commanded to deny our selves , that is our lusts , Matt. 16. 24. If any man will be my 〈◊〉 , let him deny himself ; the old man. Rom. 6. 6. Our old man is crucified : Nay , they are our very lives , 1 Tim. 5. 6. they that live in sin : our very heaven and happiness ; the yong man went away sorrowful when he should exchange his Possessions for the Kingdom of Heaven : So that first the corrupt Will must cease to be , or else it cannot but be willing to maintain its distempers , for every thing labors to preserve it self , for to destroy itself is to be contrary to it self , and therefore the corrupt Will cannot but preserve its Corruption , for it is it self , and it cannot destroy it self . So that now to gather up al , If the dominion of sin wholly possesseth the soul , the power of Satan wholly leads it , the naturalness of sin wholly contents it ; then it is not possible that ever the carnal heart should be willing to part with his Corruptions . Here 's a dominion that cannot be gainsaid , a power that cannot be opposed , a contentment that cannot be bettered ; therefore there is no other expectation but that the corrupt Will should be unwilling to be severed from its sins . Hence we may learn : It is the heaviest plague in the world for a natural man to have his own will : It is the direful dread of the vengeance of the Lord when he delivers a man up to the distemper of his own heart , to follow it , aud to have it , and to be under the power of it ; and that follows thus . To be severed from God , and never to be severed from his sins , is the greatest plague in the world : But 〈◊〉 man naturally wil never be severed from his sins , this is the desire of his heart : therfore to have this , is the heaviest plague that can befal a man in this world . As it is in Psal. 81. 11. Israel would none of me , so I gave them up to the lusts of their own hearts , to walk in their own counsels : Is it so ? That as they did , thou dost ; and as they would , thou wouldst ; that thou professedst the same inwardly , I wil none of the wayes of God , but I wil have my own wil and my own lusts , then this is the plague of God upon thy soul , thou shalt have thy 〈◊〉 , and Hell with them too ; thou shalt have nothing of God , nothing of his Grace here , nor of his Glory hereafter . Hath the Lord so ordered it towards thee , That as it s said of David , he never displeased Adonijah , never crost him of his wil , so thou hast had thy wil stil , and hast prospered in a 〈◊〉 course , this is a sign that God never intends good to thy soul , that he hath thus delivered thee up to the distempers of thy own heart . When Physitians give men for gone , they leave them , and say , Let him eate what he wil , if he cal for Milk , or Drink , let him have it , he 's but a dead man , live he cannot . Is it so with thee ? That God hath given thee over , and left thee to thy self , that now thou hast what thou wilt , and dost what thy corrupt wil carries thee to . This is the most dreadful plague of al , Thou dost walk in the counsels of thine own heart , to thy own eternal ruine . Hence it s also cleer : The Will of a Natural man is the worst part about him . The worst thing he hath , and the greatest Enemy he hath , is his own Heart and Will. It follows thus , It is that which maintains al the sinful distempers of his soul , it keeps the whole Army of Corruptions al in their Ranks , that Victuals them , and provides for them , that hinders a man from using the means , or from getting good by al the means of Grace : It s the corrupt wil of a man that keeps him under the power of his sinne , and keeps off the power of an Ordinance , that would procure his everlasting good . I speak it the rather to dash that dream of wickedmen , when they do ill , and speak ill ; yet ( say they ) my heart is good . It s true , I cannot speak so wel , nor do so wel , nor make such a shew as others can , but my desires are good . No truly , If thy Life be naught , thy Heart is worse . It s the worst thing thou hast about thee . Matt. 12. 34 , 35. Out of the abundance of the heart the mouth speaketh : And an evil man out of the evil treasure of 〈◊〉 heart brings forth evil things . There is a treasury of evil in thy heart , variety and abundance of wickedness there : The Heart is the store-house , a mans carriage in his life is but the shop ; men do not use to bring out al into their shop , but keep it in their store-house that is ful stil : So be it known unto you , you who in your speeches and carriages discover it , you are desperately proud , and wordly , and carnal , and prophane ; there 's a thousand times more of that wickedness in your hearts ; there 's a treasury , a store-house of al abominations . Nay , the deceitfulness of the Heart is above al ; the masterfulness of the Heart is beyond al that we can conceive : A man may discern a mans life , and perceive what is there sutable , or cross to the Will of God ; but the heart is desperate decentful , who can know it ? Jer. 17. 9. The Will of Man is uncontroulable . That which the Apostle James speaks of the tongue , That it is an unruly evil ful of deadly poyson , none can tame it , Jam. 3. 8. It is much more true of the heart , for whatever wickednes is vēted by the tongue , its first in the heart ; and it s there much more : men may gag a mans mouth , and fetter his hands and feet , but Oh the corrupt will of man , who can restrain that ? The truth is , it wil stand out against al Reasons and Arguments , and nothing can move the wil except God work upon it . As they said , in 1 Sam. 8. 19. When Samuel gave them Reasons against Monarchy ; they say not , Your Reasons are not good , we wil Answer them , and bring better Reasons for what we desire ; No , but we will have a King. And as the Lord saies to the House of Israel , Ezek. 33. 11. Turn ye , turn ye from your evil wayes , why will you die ? Give me the reason of it : It is not my wil you should die , I forbid it ; it s not sutable to reason , that gain-say it ; it s not agreeable to nature that abhors it , to have your sins , and to have the plagues of them for ever : nay , but we wil have our sins whatever come of it . This is the nature of the Corrupt wil of every carnal man. Hence again we may see how cross to Reason and common sense the corrupt carriage of ungodly men is , when they be left to their own wils : we look at it , not as a part of weakness , but a madness in truth ; if a Malefactor wil lie in the Dungeon , when means of deliverances is afforded ; for a man to chuse his fetters , and to keep on his chains and bolts , when he may be freed : yet this is the case and condition , yea the disposition of men who are not willing to be severed from their sins , nor to be set free from those chains of darkness wherewith they are fettered , and go up and down imprisoned in the world . Sin is compared to a deadly poyson ; the poyson of Asps is under their tongue , Rom. 3. 13. that is , Such 〈◊〉 which is deadly and venomous which admits no remedy , no cure , no recovery : Now , shouldest 〈◊〉 see a Patient that should be offended with the Medicine that would Cure him , or with the Physitian that would counsel him , and recover him out of 〈◊〉 Disease ? Or take it heinously , and grievously that any should keep him from drinking the Poyson that would destroy him ? Each man would conclude that his brain were more distempered than 〈◊〉 body , as doing that which is directly cross even to nature , which desires the preservation of it self , even in unreasonable Creatures . Turn but the tables as we say , consider aright thine own carriage , 〈◊〉 thou wilt confess it is thy case , thou art the man Thou art poysoned with the loathsom , and 〈◊〉 lusts of thine own Heart , which threaten thy everlasting ruine , and that beyond recovery in 〈◊〉 course of ordinary means ; Thou art not able 〈◊〉 hear the Counsel that would direct thee for 〈◊〉 Cure , nor bear a savory and seasonable 〈◊〉 which would take away the poyson of those 〈◊〉 distempers : Thou canst not endure to be severe from that which wil sever thy soul from God : 〈◊〉 canst not abide the Word , or the Messengers 〈◊〉 would take away that from thee which wil take 〈◊〉 way thy peace , thy comfort , thy happiness and a Thus Herodias waited for the Baptists life , 〈◊〉 he endeavored to cross her in her Incestuous 〈◊〉 and loathsom abominations , Mark 6. 19. Therefore Herodias had a quarrel , a secret grudg again him , and would have killed him : She lay at 〈◊〉 she was watchful and covetous to observe and 〈◊〉 any hint of opportunity offered to do him harm , because he desired , and endeavored to do her the greatest good that he could . A type of this we may 〈◊〉 in the Israelites when their own hearts could tel them , and their own experience could testifie , and that unto their own sense , it was the greatest pressure that ever they found , the 〈◊〉 of the wrath of Pharoah , and that they sighed under it , and their groans went up to heaven . And yet they would return to their own ruine , and to the house of bondage : And , Would God , said they , we had died in Aegypt : Aegipt typifyed the kingdom of darkness , the state of sin and death ; and Pharoah was a type of Satan , who exerciseth the fierceness of his fury upon the souls of those that are under his power : somtimes men wil cry unto the Lord by reason of the hard usage they find from Sin and Satan , yet when God comes by his Word and the Counsels of his Servants to pluck them out of their sins , and out of their bondage , they cannot endure that , they wil rather return again unto , and lie down under the bondage of sin and Satan , than be delivered from it . John 5. 40. Our Savior Christ tels the Jews there , You will not come to me , that you might have life : Christ hath Purchased it , and Promised it , and Offred it ; yet saies he , You wil not come to me , you wil not , though you may have life and happiness for the coming for . Here 's also a ground of Tryal . We may hence discern , and that undeniably , and easily , what our condition is , Whether we be yet in our Natural estate , so far from the interest and possession of Christ , or any saving work of his Spirit , as that indeed we have not attained any through preparation hereunto . We need not send up to Heaven to look into the Cabinet Counsels of Gods everlasting Decrees : what is 〈◊〉 concerning us . Descend thou into thy own soul , thou hast that in thy bosom wil be the best discovery of thy condition : Ask but honestly , plainly , and in earnest thy own heart , and that wil cast the ballance , and that beyond al question . Such as thy will is , such is thy condition ; look what thou wouldest be , that thou art in truth , and in the account of the Almighty . The Lord cares 〈◊〉 for al the Court Complements thou canst express in the wayes of Christianity ; he 〈◊〉 not for 〈◊〉 thy fair 〈◊〉 , and the quaint appearances of 〈◊〉 ; was thy carriage gilt over with the most glorious shews of Godliness , and thy tongue tipped with the language of heaven ; this wil not do the deed . This would not answer the Lords expectation , nor thine own hopes and comforts in the issue . It was said concerning Eliab , Davids elder brother , when it was conceived that he should be the man appointed for the Kingdom , and indeed holy Samuel was deceived in his goodly stature , Surely this is the Lords Annointed : The Lord himself checks his judgment , Man looketh on the outward appearance , but the Lord looketh upon the heart , 1 Sam. 16. 7. Look we then as God looks , and judge we as he judgeth , if we would have comfort and truth in our judgment , that we may not fail in that , and so our hopes and happiness and al fail in the issue . Thou saiest , Thy 〈◊〉 is savory and free , thy understanding large , thou art able to search the Mysteries of Grace , thou knowest in a great 〈◊〉 the things of Grace , and art able fully to express what thou knowest ; and thou pretendest readmess and zeal for the service of the Lord. Thou 〈◊〉 al these are thus . And I say , What is thy heart thou lookest to these ? I say , Look to thy heart , and then to these , that is Gods way . The people in Deut. 5. 28. made as full and free a profession as all the world could desire , but the Lord desired somwhat more , 〈◊〉 went further , They have well said , but Oh that 〈◊〉 were such a heart in them , v. 29. It is the heart then that gives the casting Evidence of a mans condition , and wil not deceive . The Woman that hath two Suiters that make love and express their 〈◊〉 to her , if she ask her own Spirit , that will easily speak which is the man that must be her Husband ; the Answer which will 〈◊〉 it is this ; Such a one hath her heart , he hath got her good will , and therefore hath gained the woman , 〈◊〉 is his ; to give one all good language , and 〈◊〉 entertainment , that is nothing , if another hath the heart . So if the Question be ( which is indeed a Question of the greatest consequence in the world ) Whether art thou to be matched to thy Sin , or to thy Savior ? to thy Lusts , or to the Lord Jesus ? This will put it beyond peradventure , hath some bosom lust got the will of thy soul , and holds it to this day ? thou art certainly a corrupt and carnal wretched Creature . All thy 〈◊〉 carriage and 〈◊〉 entertainment , or good language 〈◊〉 〈◊〉 the Lord Jesus , it 's nothing , thy lusts have thy heart , and Satan hath thy heart by means of them , and this is thy condition to this very day . It 's 〈◊〉 , as experience proves it , that he that is the Owner of a Country , may be forced by the power of an Enemy 〈◊〉 in upon him , to forsake the Skirts and Borders of it ; but if yet the strong Places , 〈◊〉 , and Citadels be in his possession , which command the Country , each man concludes he is Lord and 〈◊〉 of the Country still , hecause he hath these 〈◊〉 , and strong Forts , whereby he can command it at his pleasure . As in the Country , so in the Rule of a mans Carriage and Conscience ; possible it is , nay ordinary that there may come some 〈◊〉 Power and Evidence of Truth , and the Lord may so mightily assault the soul with the Battery of his Word , and levy such Forces of Arguments against the prevailing power of sin , in our practice , as that 〈◊〉 may cause our corruptions to retire and forsake the Frontiers , and out-works , the tongue , and hand , and behavior ; but if yet the will , which is the main Castle , and hath command of all , if that , I say , be still at league with our Lusts , and the power of corruption is there entertained and acknowledged , thou art yet under the power of Satan , and possession of thy sin . The unclean Spirit may now and then go on walking , and be cast out from exercising that Sovereignty and extent of Jurisdiction , as to act the hand , and eye , and tongue to the practice of evil ; but as long as his house is swept and garnished , the soul willing to give way , and welcom to any bosom distemper , he returns again and prevails as much , nay , more than ever , Matth. 12. 43 , 44 , 45. Whatever thou hast received , if thou hast not a heart against thy sin , thou hast nothing will do thee good . Whatever thou givest to God , or doest for him , unless thou givest thy heart unto him , and bestow that upon his Service , thou doest nothing that will stand thee in any stead : The want of this was that which Moses so heavily complained of , Deut. 29. 3 , 4. You have seen all that the Lord hath done for you , the signs and wonders that he hath wrought for you , yet the Lord hath not given you an heart unto this day : As who should say , all these will but aggravate your sins , and encrease your plagues , your naughty hearts will abuse all , and bring a Curse upon all the Blessings you enjoy : All thy Services without a heart severed from thy sins , is but as a dead Sacrisice , which the Lord loaths : As she to Sampson , though he pretended all love , yet this she looked at as an evidence of want of love , because his heart was not with her ; How canst thou say thou lovest me , when thy heart is not with me ? So the Lord to all the fair pretences of fals-hearted Professors ; How can you say you love me , when your hearts are not with me ? you wil not part with your Lusts. But you will reply , This is a hard saying , who can hear it ? who can bear it ? this is all we have to bear up and support our hearts and hopes with . True it is , our Natures are naught and corrupt , our distempers strong , infirmities many , and failings great ; we cannot deny that which our actions discover , we are too frequently and shamefully snatched aside , and surprized by our corruptions , and our distempers overbear us ; yet the Lord knows , and we would have you to know , we would be other , we want power against our distempers , yet we want not will to be severed from them . So said , and so done , well and good : You profess so , prove what you profess , and it 〈◊〉 ; I wish it were so , and that 's the worst I wish you : but try it then , and be sure you do not fail , for you are brought to the lowest and the last cast ; it 's as the Book to the Malefactor : This is the very Door of Grace , and the Gate of Heaven , to be willing to be severed from sin : God never wrought upon you for good , unless this be wrought in you . The Evidences are Four. He that is willing to part with his sin , is speedy and unweariable in seeking and improving of those means whereby he may get rid of it , and which may remove it from him . The Will is the great Wheel which sets all , and keeps all a going , and will cause a man to break through all discouragements and 〈◊〉 that can be cast in the way , neither difficulties nor oppositions be they what they will be , can either daunt it wholly , or put it upon delaies ; the hands may be bound , the feet fetter'd , either want of liberties or opportunities may prejudice a 〈◊〉 practice , or the opposition may be so 〈◊〉 and fell , that may force a man for the while to cease the performance of his work , but if the will be setled and resolved that cannot be removed : So the Apostle , Rom. 7. 18. To will is present with me : though he cannot do what he is enjoyned , God requires , and Duty 〈◊〉 , yet he can will what he cannot do : so the Prophet David , Psal. 119. 4 , 5. Thou hast commanded us to keep thy Precepts , Oh that my heart were so upright , and my waies so directed that I might keep them ; I do not , I cannot do as my Duty is , but Oh that I could do so ; I cannot do as I should , yet I cannot but wish it . This you shal find when the faithful are at the greatest under , when some spiritual damps and qualms come over their hearts , yet these privy yernings of their hearts towards God and the waies of his Grace will appear : As in a swound , when al the acts of the Sences are bound up , and the Pulse is not to be perceived , yet hold a glass to the mouth of a fainting man , and you shal perceive some 〈◊〉 breathing ever : So it is when al abilities , enlargements seem to fail ; when temptations , desertions , and violent surprizal of some venemous distempers , take away sence and feeling , power and performance ; yet you shall perceive his breathing , if you bring the soul to a Command or a Promise , Oh that my heart were so upright , Psal. 119. 20. My soul breaketh for the longing it hath to thy Commandements at all times , 〈◊〉 David : and 〈◊〉 Paul , Rom. 7. 19. The good I would , I do not , the evil I would not , that I do : I do evil , but I would not do it ; I do not the good , but I would do 〈◊〉 . And therefore , as blind Bartimaeus when his heart was set to seek the recovery of his sight , as soon as he heard that Christ passed by , he cryed out , Jesus thou son of David have mercy upon me ; they rebuked him , and he cried yet more earnestly , thou son of David have mercy on me ; and our Savior asked him , what ailest thou ? what was his will set upon ? Oh Lord that I may receive my sight . So it is with a sinner whose wil is set to seek relief against his sins , if there be any opportunity offred , means afforded , any occasion that may lend relief against his sin , how speedily upon the least inkling will he listen to it ? If Christ pass by , in Conference , in Communion , in publick or private , in set seasons , or such as could not be expected ; whereby the healing vertue of the blood of Christ may be dispensed , they greedily repair thither : and if the question be what wouldest thou ? the Answer of the soul is , Oh Lord that I may receive power against my sin : and if he get it not he will be unweariable to pursue the Lord , until he hath attained it . So the lamenting Church they took unto themselves words , the sum and substance of all their requests , Hos. 14. 3. Take away all iniquity , and receive us graciously ; not take away the punishments that pinch us , not the Judgments and terrors that may justly perplex us , in the times of our necessities , but take away our iniquities : A wicked man may have a velleity , some sleepy wish for a turn against his sin , for the attainment of his end , but it 's but for a fit , and not for the removal of his sin , but some evil that it brings : Nay , the heart of an ungodly man holds counsels against the holy Commandements of the Lord , and plots how he may sitly put by the authority of the Truth that would take away his evil , Job , 22. 18. The Counsel of the wicked is far from me . There is a 〈◊〉 purpose of Spirit to maintain some distemper which cannot be in a godly man. He that is willing to part with his sin , he takes greatest delight in those means which either discover his sin more fully , and work most kindly upon the heart , that godly sorrow which causeth Repentance never to be repented of , and are the most piercing and powerful to remove it from him . For it 's the greatest delight that can befal a man to have his will and desires answered : that which the Will desires most to have when it wants , it delights most in when it hath it . It is so in the diseases of the Body , when the blood is foul and so feaverish , and fit to cause a Pleuresie , the Humors gross and 〈◊〉 , and molest the stomach , so that Nature desires to be unburdened ; he that hits the right vein , and that Physick which works kindly and strongly upon the right humor : the Patient receives marvelous ease , and Nature special relief and refreshing ; that which takes away most of the burden , bring most ease . So it is with a soul truly willing to be severed from his sin , being burdened and infested with the venemous pollution thereof , it finds most delight in that Ordinance that works most kindly and effectually upon it ; the saddest counsel , the sharpest reproof , the most searching tryal , that ransacks every corner of a corrupt conscience , now a man hath his Will , and is marvelously pleased with it . So David when Abigail met him and reproved him , and counselled him against his sin , 1 Sam. 25. 32 , 33. saies he , Blessed be thou , and blessed be thy counsel , and blessed be the Lord , which hath kept me this day from shedding blood ; that hast kept me this day from venting this distemper , and hast met me so 〈◊〉 and spake so effectually unto my soul. 〈◊〉 heart that finds his special corruption his greatest 〈◊〉 wherewith he is most pestered , is therefore 〈◊〉 willing to be rid of that , which is most 〈◊〉 to him , and therefore the word that meets 〈◊〉 directly , and works most powerfully , his will , 〈◊〉 Gods will meet there fully , and therefore he is 〈◊〉 pleased : When a reproof stabs him to the 〈◊〉 , Oh more of that Lord ; and that comfort 〈◊〉 would remove his main discouragement , he 〈◊〉 the continuance of that : That exhortation 〈◊〉 would awaken his sluggish spirit , and put life 〈◊〉 vertue into his soul , he saies , speak home there Lord , Prov. 2. 10. When wisdom entreth into thy 〈◊〉 , and knowledg is pleasant unto thy soul : Oh 〈◊〉 hath wished this , longed for , looked for this , and 〈◊〉 now he hath his will , and his hearts desire , 〈◊〉 is pleased at the heart ; when the Lord brings off his spirit kindly that was awk and wearish in duty , 〈◊〉 the best day that he hath seen a long time ; Oh 〈◊〉 he that I had such a heart still , ever to be in this 〈◊〉 , for God and against my sins : and still he 〈◊〉 in that frame ; Psal. 85. 8. I will hear what God will speak to my soul : whereas a corrupt heart when the Word meets with his beloved lusts 〈◊〉 the heart is in league , and indeed would not only pinch , but pluck it away by main force ; it 's death to him , and so distastful as that he cannot endure it , though he can hear many Counsels , receive some general Reproofs , and listen to many 〈◊〉 , yet this he bears not : It is as though a man should rent a member from his Body , or pluck one part from another ; the sinner riseth up with fell opposition here : As she said when she had lost her Darling , and conceived that the Man of God had a hand in it , What have I to do with thee , thou man of God ? So what have 〈◊〉 to do with that Reproof , that 〈◊〉 , that Admonition , that Examination : thus 〈◊〉 Acts , 22. 22. They heard Paul till he came to 〈◊〉 word that was most cross to them , and then they cried out away wich him , they could bear him 〈◊〉 longer then . When Demetrius his Trade was 〈◊〉 to fall , he could not want his gain , and 〈◊〉 not renounce his Idol , all is in an uproar , Acts , 〈◊〉 there was an outcry by the space of two hours , 〈◊〉 is Diana of the Ephefians ; they would not 〈◊〉 with their Gain , nor with their 〈◊〉 . So 〈◊〉 dealt with Stephen when he came close to them , 〈◊〉 discovered the rebellion of their hearts and lives ; Acts , 7. They were not able to bear it , but stop 〈◊〉 Ears , and run upon him , and he must lose his 〈◊〉 rather than they be disturbed in their lusts : this 〈◊〉 the guise of the heart of every Natural man who 〈◊〉 not willing to part with his sin . If the sinner be seriously willing to part with 〈◊〉 sin , he is restless , and unsatisfied until it be 〈◊〉 and taken away from him , he finds nothing that 〈◊〉 can have any sweet contentment in as long as he 〈◊〉 that distemper which is cross to his will , and Gods will also . As Haman when he had all the caps in the Country uncovered to him , and al knees 〈◊〉 before him , yet al this was nothing to him , 〈◊〉 avails all this ( saies he ) so long as I see Mordecai 〈◊〉 in the Kings Gate ? Esther , 5. 13. So had he all abilities , did God vouchsafe unto him al enlargements , had he the hearts and approbation of all 〈◊〉 in the world , to honor him , to esteem him , yet 〈◊〉 dasheth all , what avails it so long as this Pride , 〈◊〉 peevishness , this frothy vain heart remains within me ? When the heart is assaulted with some sudden qualm or deadly fume that assaults the spirits , 〈◊〉 ye drive it from his heart , nothing will do him good , Oh he is sick at the heart , now I thank the Lord it 's gone from my heart : So it is with the plague of 〈◊〉 that assaults the heart , a man that knows it , and 〈◊〉 〈◊〉 , and is really sick of the lusts and corruptions that are in his heart , he can never be at quiet till he find his heart in some measure freed from the power and poyson of those sinful distempers : as Rebecca said , If Jacob should take a wife of the Daughters of Heth , what good shall my life do me ? Gen. 27. last : So what good wil my credit , my profit , my profession , all my priviledges and performances do me , if my heart be married to any base lust ? 〈◊〉 my corrupt will , and my wayward ; peevish , stiffness , and malignancy of heart continue with me still . But thou that canst lift up thy head and know all these evils in thee , that God knows and thou knowest there are such bosom abominations which thy heart finds and takes contentment in , thou canst live with them , talk with them , lie down and sleep with them , and arise with them again ; nay , and thy corrupt heart is restless if it may not be pleased and satisfied with thy lusts : Amon is sick of Incest , Ahab of Covetousness , unless they may enjoy 〈◊〉 lusts , they cannot enjoy their lives . Grace ! I would not trouble my self , or spend any time to prove that such have any grace . When a mans sins are so far from being his vexation , that it is his vexation that he cannot have free 〈◊〉 to commit his sins , that he is vexed with the word that discovers his evil , vexed with Conscience that checks him for it , plagued and tormented with all that come in his way that will cross him in his lusts : if there be a graceless heart in Hell thou art one to this very day , thou didst never know what it was to put off the will of sinning . Observe where the will takes up its last stand , and what it looks at as that which lastly satisfies its desire either in pretended parting with sin , or in performance of duties , or improvement of means . The end steers the action , and gives in evidence of the goodness of it : The Merchant and the Pyrate goes in the same channel , useth the same wind to carry them , the same Compass to direct the one about his honest Affairs to serve Gods Providence and his own Duty , and the other to serve his own covetous and unlawful lusts of Theevery and spoiling : So here , I speak it for this purpose , because it 's one of the cunning cheats of a deceitful heart , he will perform such Duties , and forsake such sins , not because he either loves the Duty , or loaths the sin , but because he would land himself at the place where he would be , at some other end of his own . Nay , it 's possible and ordinary for a man to part with his sin for a push , when indeed it is only that he may keep his sin : As Paul spake of Onesimus , he departed from him for a season that he might be received for ever ; and as the Adultress chides her mate before others , that she may enjoy him more freely without fear or suspition ; so it 's usual for a false heart to chide with his corruptions , and to speak great words against them , when yet the secret 〈◊〉 is but to enjoy them more freely by that means : therefore let not the Devil cozen you with colors , your confessions and resolutions , your prayers and tears against your sins , and that in secret , and that unto God ; if your hearts 〈◊〉 these but as means for your own ends , you never were willing to part with sin . The 〈◊〉 of a gracious heart is , Never to take up his stand till he come to God and the guidance of his Grace and Spirit , Hosea , 14. 2 , 3. &c. Take away all iniquitie and receive us graciously , what have I to do any more with Idols ? &c. and the heart wil never more have to do with these sins , but with God ; he sees these evils , sorrows for these , 〈◊〉 to have these removed that he may be under the power of God and his Grace ; As Samuel said to Israel , 1 Sam. 7. 3 , 4. If you do return unto the Lord with all your hearts , then put away your gods , and prepare your hearts unto the Lord , and serve him only : So if you be indeed resolved to forsake your sins , and renounce your corruptions , then abandon them , and al occasions leading to them , and al beginnings of them , and submit your selves , your thoughts and affections to the Lord , and to his Word , and serve him only : Lodg thy soul here , and let it never take up its stand until it come hither . The last Use is of Exhortation and Direction both together : It should guide us , and it should perswade us , to take the right way of Reformation : Never leave thy prayers , and tears , and sorrows , and remorse , until thou come to thy very heart ; thy tongue professeth fair , and thy hand forbears the practice of evil , but ask thy heart , Heart what sayest thou ? Shame may prevail with thee , Authority of men may constrain thee , and conscience may force thee to abstain from evil ; I but , what saies thy Heart ? art thou willing to part with thy sin ? I do not do it , I dare not do it ; but Will , what sayest thou ? Heart , what sayest thou ? Never cease before you be able to answer , I am really willing to part with every sin I am convinced of . It was the great complaint of Moses concerning the People of Israel , that notwithstanding al that the Lord had done for them , yet they had not a heart to fear him , and to walk in obedience before him : So 〈◊〉 may say , God hath crowned thee with 〈◊〉 , honored thee with encouragements , thou hast the Esteem of others , thou hast all Liberties and opportunities to be as good as thou shouldest be , but truly all these will do thee no good , unless thou hast a heart for God and against thy sin , therefore rest no where until thou hast this . The great Fort that must be taken , is the Will , or else all the rest is as good as nothing : he that wil cure a disease must not only skin it over , but must take away the core of it , if he think to heal it throughly , and cure it fully : So here , it is not enough to wash a mans mouth , and to wipe his hands , but the core of a mans corruptions must be got away , thy soul must be brought off from the Will of sinning , as wel as from the Practice of sinning , or else thy soul will never be brought home to God : stay not therefore till thou comest hither , and be sure to make sound work here . Men that cleer ground , they content not themselves to lop off the tops of trees , but they stub up the roots , then they make cleer work : So here , be sure you stub up the heart and will of sinning ( that 's the root of all ) or else al that you do is in vain ; it was our Saviors expression to the Pharisees , Luke , 11. 39. Ye fools that make clean the outside of the cup and the platter , but your inward part is full of ravening and wickedness : they began on the wrong side , they contented themselves to 〈◊〉 the 〈◊〉 , their outward conversation to manward , and left corruption in their hearts unsubdued , unremoved , and therefore our Savior Christ calls them fools and hypocrites for their labor : What can you say to my life ? what hath any man against me ? if thou hast no more 〈◊〉 say for thy self than that comes to , thou hast nothing at al ; 〈◊〉 thy heart be not clensed from those iecret corruptions of thine . Let me leave Two or Three Directions here , that are just in my way , not interfering with any thing to be spoken afterward . Know that the greatest work of Reformation , Repentance , and the comfort of a mans spiritual condition , it lies mainly in the Will : the greatest work and the greatest difficulty lies here , Brethren . If you look at it as a matter of ease , that thou canst do it with the turning of a hand , and make wash-work of it , thou never knewest it , and thou shalt never attain it : It 's one of the Devils greatest delusions whereby he cozens thousands , to perswade men it 's an easie matter to be Religious : No , 〈◊〉 know it , unless you find it the greatest work in the world , you will never find endeavors suitable , nor success answerable for the comfort of your own souls . Oh therefore that every man would go home convinced and perswaded , God hath helped me to temper my tongue , and to keep my hands , the Lord hath given me an enlightened Judgment , a reformed life , but Oh the difficult work is behind , this wretched heart of mine , the hardness of that , the impossibility of that ! conclude it therefore , and resolve upon it , it wil cost me hard work , and unless the Lord enable me , and set in mightily and constantly upon my soul , the work will never be done : The heart is deceitful above all things , and desperately wicked , Jer. 17. 9. there is no hope of it , as it were , the hand , and eye , and tongue may be reformed , but the heart is desperate , who can know it ? who can mend it ? who can overpower it ? If thou hast found it easie , nay , if thou didst never stand amazed at the difficulty of the work about thy heart to get that severed from thy sins , thou never hadst the right discerning of it to this day . Paul cried out of the Body of Death , Rom. 7. last , who shal deliver me from it ? not from the eye , or the hand , but from the heart , the will of Pride , the wil of Uncleanness , the will of 〈◊〉 , and here he is at a stand , at an amaze with himself , who shal deliver me ! Beleaguer thy heart and will with the cleer evidence of the Truth of God , that it may not be able to make an escape from under it . It is with subduing the Will , as it is in winning a strong Hold ; it 's marvelous hard to 〈◊〉 unto it , no battery can be made against it , those that are , do not prevail , 〈◊〉 〈◊〉 taking of it ; then they besiege it , so that none shall come in to bring any help , 〈◊〉 none go out to find any relief , then in time they will be famished out , and so forced to surrender . Do so with thy soul , thou hast a crooked proud 〈◊〉 will that hath outbid al the Ordinances of God , no battery could ever prevail against it ; therefore labor to besiege it with the Evidence and plainness of undeniable Arguments of Truth from the Word , that nothing may come in nor out ; listen not to any carnal Reasons within , suffer not either honor , or profit , or pleasure from without to enfeeble the power of the Truth , but so besiege it with the Evidence of the Word , that the soul may say , this is my sin , this is my plague , this is my state , it will be my ruine unless the Lord shew mercy to me , this wil tire the heart of a man , and there is no other way in the world : and it 's certain that the heart wil either lay down his corruption or his conviction ; but this is our misery , that some go out , and some come in , and so the heart is relieved and holds the siege long . The last Direction ( which may prepare us for the next Point , viz. The hand of the Lord to work this for us ) When thou art perswaded this stubborn heart will cost me many a prayer and tear , and bring me often upon my knees , it wil never do else , if I think it 's easie I never knew what it was , and when thy heart is so besieged that it finds no relief ; Then Brethren look often up to Heaven , He only that made the heart can frame the heart to the blessed obedience of his own wil ; al that we can do , is to use the means , and lie under the Ordinances that God may do that for us which he requires of us . It 's the Lords own Promise , Ezek. 36. 26 , 27. I will take away the heart of stone , and give a heart of flesh ; therefore go and cry to Heaven , and say , Lord it is not in our hands to do it , but thou hast said thou wilt give unto thy servants a heart to hate sin , we come and beseech thee deny it not unto us : Look to him we should in whose hand our hearts are that he may do that for us which we cannot do for our selves . BOOK VIII . JOHN 6. 44. No man can come to Me , unless My Father which sent Me , Draw him . WE have already Debated and Dispatched TWO of those Divine Truths , wherein the Dispensation and manner of Gods working upon the Soul in preparation was conceived and described . 1 That he finds the sinner settled upon his 〈◊〉 , and in the security of a sinful Condition . 2 That he was wholly unwilling to be severed therefrom . That it is a Death to him to be awakened out of this dead sleep when he saw no danger , nor feared any ; but pleased himself in his Dreams and deluded 〈◊〉 of his own happy Condition . 3 The Third and last Point now comes to skanning and Consideration , wherein indeed the Pith and Marrow of this so deep and mysterious a Dispensation of the Lord upon the Soul discovers it self ; The Two former only made way for the more plain Explication of this last , and the more easie Apprehension of it by those who are willing to understand . Namely , That by a holy kind of violence he is driven out of his sin , and Drawn unto Christ by God the Father , notwithstanding al the 〈◊〉 and utter unwillingness to the contrary . And for the foundation of our following Discourse we have chosen these words , which out of the very Scope of the place and intendment of our Savior , present to our view the former Point , and 〈◊〉 in ful sense thereof from the very letter of the word : I shal omit al other particulars in the verse , 〈◊〉 only single out that which directly concerns my purpose in hand . And that 's this . God the Father by a Holy kind of violence as it were , plucks his out of their Corruptions , and Draws them to Beleeve in Christ. Before I come to handle this Point , this I would Premise by way of Preface , That I purpose to handle both these together ; both , plucking from Corruption and Drawing to Beleeve , for they are both performed by the same Action , or Motion ; and therefore its most fit as they be in Nature together , so we should discover them together . For as it is in Bodily things that are obvious to our eye and 〈◊〉 , he that plucks two things asunder which were glued , by the same motion at the same instant 〈◊〉 he plucks the one from the other , he plucks 〈◊〉 brings the one neerer to himself . So here , by 〈◊〉 same stroak , and at the same time the Lord is 〈◊〉 to pluck the soul from sin unto which it was 〈◊〉 , he brings it neerer to himself , and it is made 〈◊〉 for himself , that so it may be united unto his 〈◊〉 And these Two are required before a man can receive that Grace that he stands in need of . As in part out of joynt that is possessed of many 〈◊〉 humors , or broken splinters of bones , which 〈◊〉 the temper , and hinder the joynt from his right work and returning to his right place for a through Cure the noysomness of the former is to be removed 〈◊〉 would hinder the part from joynting and 〈◊〉 to its right place , and this cannot be done but with 〈◊〉 kind of Violence , which is now our Point to be Opened and Confirmed . For our more orderly proceeding , because the path is not beaten by any pregnant and plain 〈◊〉 , we shal desire to 〈◊〉 things with as much Evidence as we can , and therefore we shal enquire , 1 How many sorts of Drawings there are , and so which 〈◊〉 meant in this place . 2 What is the proper Nature of that which 〈◊〉 here understood in the kind of it . 3 How God doth put forth this , and by 〈◊〉 means ? 4 Wherein this Holy violence is best 〈◊〉 and rightly apprehended in this work . 5 How this pulling of the soul from sin , and Drawing of it to Beleeve , is accomplished , by this violence . 6 Why this work of Attraction is given to the Father . These things being considered and cleared , the frame in so mysterious a Dispensation wil be discerned in some measure , as may satisfie a judicious hearer . To the First . There is a Double Drawing , or Constraint . Improperly so 〈◊〉 ; and it s called a Moral Swasion , to wit , When by outward presenting and offering , or by some vehement pressing and applying an object to the mind , or heart , the affections come to be 〈◊〉 , and the will comes to be prevailingly moved , and strongly perswaded to the work : The Properties of this kind of Constraint , are Two , 1 The Objects or Arguments offered and propounded , infuse no power in to the will which it had not , but only stirs up , and cals out that which was there before implanted , to put forth it self into action . 2 When these perswasions are offered , there is still left an indifferency ; there remains a freedom in the Will , to Refuse or Receive as she sees 〈◊〉 . Thus the wedge of Gold and the Babilonish garment , it perswaded and prevailed with Achans heart , to covet , and to hide , and then by falshood to defend it , Josh. 7. 21. This occasion , or beautiful bait , drew out that wretched Covetousness that 〈◊〉 there before . Thus Lydia , Acts 16. 15. by her importunity she is said to constrain Paul , who happily otherwise intended it not : may be , he had weighty occasions which would have carried him another way . Thus in Luke 24. 29. It is said by pressing importunity they compelled our Savior to stay with them , who otherwise would have gone further . Luke 14. 23. Compel them to come in . This the Jesuits , and Papists , and many of the School , conceive and conclude Marvelous , peremptorily , and stifly maintain it even to the death , That this is the only way of Gods drawing . Namely , God opens the Eye , and stirs up the Will , by propounding Objects of worth and greatest excellency ; and this is al they would have 〈◊〉 words require . But this gloss 〈◊〉 the text , nor can it stand with the Scope of the context or intendment of our Savior ; for 〈◊〉 words are added by way of correction , when the Pharisees in the foregoing Verses murmured at the Doctrine of our Savior , with which they were willing to quarrel , because they could not understand ; and at his means , which they were willing to despise : Our Savior to prevent the scandal which weak ones might happily take , because people of such place & quality rejected his person & Doctrine ; he ads these words , None can come to Me , except My Father Draw him . which is , Murmur not , be not offended that the 〈◊〉 entertain not me , nor the Gospel , it s a greater work to Beleeve , than either the power or skil of the 〈◊〉 , let them admire at their excellency as they please : But it issues out of the purpose and good pleasure of my Father , none have power to come , unless he be pleased to Draw 〈◊〉 that they may come ; Where Two things are 〈◊〉 . 1 There must be Drawing , before Coming . 2 They who be Drawn , wil certainly Come . As the force of the Argument evinceth ; otherwise 〈◊〉 reason of our Savior was of no force : for it had 〈◊〉 easie to reply ; The Father may draw many 〈◊〉 yet those never come ; therefore that is not a 〈◊〉 Reason why they did not come ; whence its 〈◊〉 the aime of the text disanuls and 〈◊〉 〈◊〉 that 〈◊〉 . They who are drawn wil come and fail not : But many have these outward swasions ; The Scribes and Pharisees , who blasphemed the Lord Jesus , had 〈◊〉 ; and therefore these swasions and 〈◊〉 offers are not the Drawing here meant . There is as Divines cal it , A Physical , or Natural Drawing , and Constraint ; ( I would rather cal it , A drawing of Internal Operation ) whereby not only the Eye is opened , and Objects propounded , but there is a power and prevailing impression put upon the will , which gives ability , whereby it may be carried and determined upon its Object . So that Two Things are here , 1 There is a Spiritual and Divine Power , a Divine inspiration fals powerfully upon the will : 2 By this the will is determined , and undoubtedly carried to its Object . To speak familiarly , Plucking implyes a Breach of the Union between Sin and the Soul , and 〈◊〉 from yeilding Subjection 〈◊〉 2 There is the turning of the heart the right way or a right set of Soul ( being formerly perverted ) put upon it . In which to speak properly the 〈◊〉 puts not forth a deliberate act , but is acted by another ; As it was in the raising of Lazarus when he stank in the Grave , not only those noysom distempers were removed , and the unnatural 〈◊〉 which attended his body chased away , but the 〈◊〉 also was returned and brought again to Union 〈◊〉 his Body . So here , The Nature of this Drawing , and special 〈◊〉 of it . It s the motion and powerful Impression of the Spirit of God upon the Soul , not any habit of Grace in it , nor any act of the Soul which concurs with the work of God in this first stroak of Preparation : For , The soul that is wholly possessed by the Habits of Sin , is not yet capable of the Habit of Grace ; 〈◊〉 my flesh dwels no good thing , Rom. 7. 18. The Vessel cannot be ful of filthy and puddle water , and at the same time receive that which is pure . It is the aim of this work to make way and room for the Habit of Grace , to be received ; and therefore it is not a habit , nor any act of a habit in the soul as yet : Therefore it s said , God first turns from darkness , and then to light , Acts 26. 18. Takes away the heart of stone before he gives a new heart , Ezek. 11. 19. This is the influence of Light and Vertue into the Mind and Will , by the receiving whereof they may be elevated and lifted up above their own ability to supernatural Works in future times : and therfore this cannot be the act of the Will and 〈◊〉 , since they cannot of themselves let in any 〈◊〉 into themselves . Therefore the Lord takes 〈◊〉 to himself as his own Work : Hither belongs 〈◊〉 Question , Whether Nature or Grace be the first subject of 〈◊〉 ? Nature cannot , For , 1 Cor. 2. 14. The 〈◊〉 man receives not the things of God , nor can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 yet Grace cannot do it ; for 〈◊〉 there should be Grace , before the FIRST 〈◊〉 . Grace is attended in a double Respect , 1 As it 〈◊〉 a habit or gracious quality received into the Soul : As it is a gracious impression upon the soul , The 〈◊〉 must be prepared before any habit of Grace 〈◊〉 be received : but there needs no disposition in 〈◊〉 soul to receive the work of the Spirit that must 〈◊〉 ? there needs no preparation to make way 〈◊〉 the work of Preparation , but there needs 〈◊〉 to make way for the habit . That which 〈◊〉 the first disposition , needs no former , not yet 〈◊〉 any former . It s not Nature , but the Soul prepared that is the 〈◊〉 of the First Habit. The Soul unprepared 〈◊〉 the Subject of the Spirit that prepares it . The Means how God works the Cords , by which 〈◊〉 Draws . The Spirit of the Lord lets in some powerful light 〈◊〉 the Truth into the Soul when he is passing on in 〈◊〉 wayes of destruction , and tels him , This is not 〈◊〉 right way to Life and Salvation ; you must go 〈◊〉 way if ever you go to heaven : The poor deluded , blinded Creature never dreaming of 〈◊〉 such matter , so that he drives the sóul to 〈◊〉 thoughts : If this be the streight way to happiness , 〈◊〉 have been out of the way al my life time ; If this 〈◊〉 true , my Condition is miserable . Isa. 65. 1. I 〈◊〉 sought of them that asked not for me , I am found 〈◊〉 those that sought me not : Thus the shepheard pursues the wildring sheep , If he had not found it , it 〈◊〉 never found home : How many give in Evidence 〈◊〉 of their own Experience in this kind : I never doubted of my estate , nor ever 〈◊〉 of any necessity to be other , or do other ; I went as others did , it may be for fashion sake , either company carried me , or custome prevailed with me ; or may be the novelty of the thing inticed me to go , I as little thought of my death , as ever to have my sin and shame discovered : Job 36. 9. When the Lord gets man into fetters , then he shews them their transgressions , and how they have exceeded . Thus the Lord is said To stand and knock at the door of the soul when the sinner is fast asleep , Rev. 3. 20. He dazles the apprehension by some mighty flash of truth , like lightning darted in , which makes the soul at a maze by reason of the suddenness , and unexpectedness , and strangness of it . This knock makes the sinner so far to hear , and to take notice of it that some body is at the door , and causes him happily to make enquiry , Who is there ? So Acts 9. 4 , 5 , 6. There shines a suddain Light about Paul , and a voyce heard from heaven , Saul , Saul , Why persecutest thou me ? As who should say , Thou art utterly mistaken , thou knowest not , where thou art , what thou doest , thou mistakest a Friend in stead of an Enemy . And therefore he amazed and astonished , Answers , and 〈◊〉 , Who art thou Lord ? Thus the sinner is made to look about him , where am I ? this is not the way to Heaven . And though the soul would shut its eyes against the Evidence and Power of the Truth , which carries a kind of amazing vertue with it , and therefore invents shifts to defeat the work of it , yet the Lord wil follow it , and fasten it upon the soul so as that it shal not avoid it : he that stands knocking at the door wil lift up the latch , and make the Truth break in ; as the Sun rising wil break through the least crevis . This is the first means whereby the Lord comes to lay hold upon the mind and soul of a sinner , he hath the sinner in chase as it were , that he cannot get out of his sight , or make an escape ; Thus by the hook of Instruction he laies hold upon him . He encloseth him with the Cords of Mercy , whereby he 〈◊〉 the soul , and compasseth the heart on every side , with the tender of his compassions , Hosea , 11. 4. I drew them with the Cords of a man , the bonds of love ; & this the Lord doth to take off those desperat discouragements which otherwise would dead the heart , and split the hopes of a forlorn sinner , and so pluck up his endeavors by the roots , under the appearance of impossibilities : It can never be attained , why therefore should it be expected , or endeavored after ? To abate therefore of these overbearing 〈◊〉 , which otherwise would sink the heart , and swallow it up ; the Lord casts in some discovery of the largeness of his compassions , and intimates there is no danger to be feared in coming to the Lord , because there is none intended . When Christ stands at the door and knocks , men are afraid to let in Enemies that intended our ruine ; so it 's 〈◊〉 the sinner , he is afraid of Gods Justice because of his 〈◊〉 deservings . What ? is Christ at the door ? Is it not that Christ , whose Grace I have refused , whose Spirit I have grieved , whose Words I have cast 〈◊〉 my back ? he certainly comes to destroy me who have destroyed his Truth , and trampled his honor 〈◊〉 my feet : And therefore the Lord lets in that Evidence to the soul as somtimes to his Disciples , Be not afraid , it is I ; I come not as a Judg to condemn thee , but as a Savior to save thee ; I desire thy Conversion , not thy Confusion . So our Savior expressed himself to 〈◊〉 , Acts , 9. Who art thou Lord ? ( saies he ) I am Jesus , i. e. I am a Savior to save my People from their sins ; and so of thee , to save thee from thy sins : Why wilt thou oppose thine own mercy , and so thine own safety ? Why wilt thou persecute him that comes to preserve thee ? This Cable of Mercy is made up of four Cords , which cannot easily be broken . The infinite sufficiency of that saving health that is in the Lord Jesus , the boundless and bottomless depths of Mercy , and that plentiful redemption that is provided and laid up in Christ. That Sea of Mercy and Grace that is able to drown al our sins and guilts , and remove al our 〈◊〉 , a treasure that cannot be spent , a fountain that cannot be drawn dry . Isa. 55. 7. Let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the Lord , and he will have mercy , and to our God , and he will abundantly pardon : He hath pardons in store , such as lie by him , they are not to seek , he hath bowels of mercy yet opened , arms of pitty and compassion yet stretched out to 〈◊〉 thee . Nay , though thou coldest not imagine it , or conceive it , yet he can do it , Psal. 103. 10 , 11. He deals not with us after our iniquities , but as the heavens is high above the earth , so great is his mercie to them that fear him . Psal. 1 30. 7 , 8. Let Israel hope in the Lord , for with him there is multiplyed 〈◊〉 , and he shall deliver him from all his iniquities . Thou hast multiplyed thy sins and provocations , he hath multiplied Compassions : Lo , there thou shalt see a Manasseh pardoned , a Paul 〈◊〉 , and yet there is room for thee also . He never casts off any that come unto him , therefore it s thy fault only which casts off Mercy . If yet the sinner stand murmering ; behold yet further : He hath not only sufficiency and enough to do thee good , but freely and frankly offers 〈◊〉 to al that wil have it : He is not only content and ready that thou shouldst come , but invites , and perswades thee for to come , that thou mayst be partakers of it : Jer. 3. 22. Come unto me ye rebellious Children , and I will heal your back-slidings : With that , the sinner is at a wonderment with himself ; did he not say Rebellious sinners ? did he not invite such ? Why may not I therefore be entertained ? Yes , The words are express , Come ye back-sliding Children . If then there be any Doubt arising , God Cleers it ; any Question , the Lord Answers it ; any Hinderance , he Removes it . Jer. 3. 1. 2. 7. They say , if a man put away his wife , shall she return again ? Amongst men its usual and ordinary , if an Adultress Wife depart away , her Husband receives her not again ; Yet return unto me , saith the Lord , though thou hast played the Harlot with many lovers . And vers . 7. After thou hast done all these things , yet return unto me . Then the Soul bethinks it self , shal al these abominations be clensed ? al these rebellions remitted ? What after al this pride , and uncleanness , and Covetousness ; nay , after al the abuse of Gods Grace and Mercy , yet accepted , yet received , yet 〈◊〉 . Either then now or never . He that 〈◊〉 so gracious a command , so kind an offer , it s a wonder if the Lord do not cast him off , and accurse him for ever ; nay , is he not worthy he should be so ? The Lord not only offers it freely that we might be encouraged : but heartily intends it ; yea , entreats it earnestly that indeed we might be perswaded without gain-saying to yeild . He not only commands the sinner to come , but if he go away , Mercy pursues him ; if yet he seems to withdraw himself , Mercy laies hold on him , wil not leave him , but weeps over him , kneels down before him , and begs importunately at his hands his own reconciliation with the Lord , 2 Cor. 5. 17. The Lord by us doth beseech you to be reconciled , the Ministers proclaim it , but God professeth it ; they desire men , and God in them 〈◊〉 , and entreateth to be reconciled . This makes the bowels of a sinner to rowl within him and drives him to a stand , and almost overcomes our unkind natures : What! A King to entreat a Traytor to be pardoned ; the Judge a Theif to be acquitted ; a Conqueror fal at the foot of a Captive and his Prisoner , and desire him to be reconciled . I hat God , the great God of heaven and earth who was offended by us , who hath no need of us , who was infinitely happy in himself without us who might with the breath of his nostrils for ever confound us , and that justly ; why it had been enough , and enough a Conscience , but to admit such accursed dust and ashes into his presence , 〈◊〉 to hear him speak , and give him but leave to bewayl his sins before he should have perished for them . It had been a high favor and mercy to have given him leave to have begged mercy , though he had never granted it . But to hear me when I cal and cry , to receive me to favor when I come , that is as much as could be desired . But that God should stoop to man , heaven to earth , 〈◊〉 to meanness , he that was offended by me , had no need of me , was happy without me , and might have honored the name of his Justice in my everlasting confusion , not only to hear me and receive me when I come , but to send after me , but to beseech a damned forlorn Creature to be pardoned . This is the wonder of Mercy more than I could have conceived , durst have begged , yea I should have conceived it unreasonable to have desired it , nor could I have thought it , but that the Lord hath said it and done it . His wil be done , and blessed be his holy name for ever . Oh that I should live to hear of this Mercy , but wretch that I am if I should out-live the offer of it , or not entertain it . I need not question , that the Lord is serious and heartily willing to have the tender of his Grace entertained , and my self for ever comforted therein and thereby . Why he takes his Oath , not that he can change , but that he would have me be settledly assured thereof . As I live , saith the Lord , I desire not the death of a sinner but rather that he should repent and live , Ezek. 33. 11. If God do not desire my death but my repentance . Why should I desire my own death ? so that the heart of a sinner could almost be content to give way , but yet his loose domineering lusts wil not give leave . If yet the sinner wil not come away but staies stil , and clings to his darling lusts , the Lord leaves the Record of these his kindnesses upon his heart , and stil out of his long sufferance waits for his amendment and repentance , puts him in mind , and lies pulling at him with these cords of his Compassions . Isa. 30. 18. He waits to be gracious : He takes fresh and renewed throws of Patience and travels as it were in expectation of the return of a sinner , Jer. 13. last . Oh Jerusalem wilt thou not be made clean ? when will it once be ? As a Woman in travel , Oh when wil the good hour come ? Oh! consider this , Is it not a shame for you to suffer the Lord Christ to meet with you at every turn , to follow you from place to place , to attend upon you , in the Seas where you have 〈◊〉 , upon the shoars where you have landed , in the houses where you dwel , to pursue you in the fields , to hang his pardons at your doors , and to kneel to you at your bed-sides , when you lie down , and when you awake ; Oh! when wil it once be ? Let this day be the last day of sinning , of lazying in a Christian course , of carnal formality , let this time , this night be the last night of provocation & unprofitableness under al the priviledges & means of Grace you enjoy : Once at last let that proud heart be humbled , that peevish Spirit meekned , those covetous desires , unclean affections be changed : when wil it once be ? See how the Lord sends by the Prophet , and pleads with them , and puts them beyond al appearance of any pretence . Turn ye , turn ye , why will ye die Oh ye house of Israel ? Ezek. 33. 11. Have ye any reason to desire , or endeavor your own destruction , against your own reason , your own good , my will , why wil you die ? Plead thus with your own hearts for your own comfort . I have reason to return , but no reason to die ; what is most for my good , and the Lord so much desires , Let me endeavor it . See then how these cords of 〈◊〉 compass about the sinner , and lie hard at him to draw him from his sin . The Lord proclaims his Mercy openly , freely offers it , heartily intends it , waits to communicate it , layes siege to the Soul by his long sufferance : There is enough to procure al good , distrust it not : He freely invites , fear it not , thou mayest be bold to go : he intends it heartily , question it not : yet he is 〈◊〉 and wooing , delay it not 〈◊〉 , but hearken to his voyce . But if these limetwigs of Love cannot catch you , these Cords of Mercy cannot hold you , he hath iron Chains which wil either pluck you from your evil wayes , or they wil pul you al in pieces . The Third Means ( therefore ) by which the Lord Draws , is the Cord of Conscience : If the Bonds of a man and of kindness wil not prevail with us , the iron Hook of Conscience wil drag us with a witness to forsake our beloved lusts , to come to the Lord to be ruled and to be saved . Now the Hooks whereby Conscience holds us are Three principally , whereby it tears the heart away from those wretched distempers , and holds the sou ! from under the power of such base Corruptions which have taken greater place , and exercised greater power over it . God stirs up Conscience , and arms it with Authority for the stilling and settling of such unruly distempers which heretofore have refused his power and neglected his law , and so took much place in the Soul , and carried lt to the Commission of much evil against the mind of Conscience . So that whereas Conscience was kept under before by reason of the Mutinies and Conspiricies of many Corruptions in the heart ; and was blinded , 〈◊〉 , and benummed with the violence and unruly rage of many wretched lusts , so that either it did not see , what was to be done , or could not be heard in what it would speak , at least was utterly unable to prevail . The Lord now hath awakened Conscience , and put that Life , Vertue , and Authority into it : That now Conscience begins a fresh to take upon him , and to shew his Soveraignty and Rule ; he wil not take it as he hath done , but publickly proclaims his 〈◊〉 Charge , and Edicts , not to be contradicted or controuled upon the pain of the severest punishments . This is the first work of Conscience to be a forewarner , and to admonish the soul of evil , to exercise a severe Charge , and give uncontroulable Commands against sin : So that Corruption comes to be snubbed and checked , and the soul kept in aw under him which it scorned before . It fares in this case with Conscience as with an High Sheriff , or some special Officer of note in the Country , in the absence of the King , while he is gone aside there ariseth a Mutiny and Tumult of unruly persons , which tear his Commission , withstand his proceedings , and offer in an outragious manner to lay violent hands upon his Person ; so that as he can do nothing , so he dares shew little distaste , but express no strong opposition against them , as not having power enough to surprise and crush them in their 〈◊〉 , but is compelled to sit still , and say nothing , knowing as David said , You are too strong for me you sons of Zerviah : He finds his party too weak to deal with them , thefrore puts up al contempts and indignities for the while ; Nay , as it is with many 〈◊〉 , their numbers being many , their carriage furious and unreasonable , somtimes they strike the Constable instead of being ruled by him ; but when the King returns , renews his Commission , and gives him more power than ever , and sends supply to aid and 〈◊〉 him , then the Sheriff lifts up his head , having got a larger 〈◊〉 , comes with more undaunted courage and resolution , having got assistance 〈◊〉 to support himself ; and he makes open Proclamation , That whereas there hath been such and such 〈◊〉 , be it known , that they are al to be 〈◊〉 and commanded in the Kings Name , upon 〈◊〉 notice hereof to lay down all weapons , to stil al 〈◊〉 disorders upon pain of death to any that shall 〈◊〉 the Law in that case . So it is with Conscience , when by the crowd and 〈◊〉 of many accursed lusts and corruptions , 〈◊〉 eye is blinded , the edg dulled , the commands of 〈◊〉 corned , so that men make a mock of conscience , 〈◊〉 ? your Conscience wil not serve you , your 〈◊〉 wil not suffer you , to lye , to laze , to 〈◊〉 , to deceive , your Conscience wil not allow it , 〈◊〉 you make a fool of your 〈◊〉 ? what care 〈◊〉 for Conscience or you either , I wil do what I like , what I list for al Conscience : Thus a company of 〈◊〉 imprison the High Sheriff , or beset his house ; 〈◊〉 when God shal awaken Conscience , and quicken 〈◊〉 , and renew the Commission in the hand of 〈◊〉 , so that it comes enlightened and armed with 〈◊〉 from Heaven , he then makes open 〈◊〉 to the sinner , forewarns and threatens the 〈◊〉 , thou that hast had no care of the 〈◊〉 of God , but slighted al Directions and 〈◊〉 of his Word ; be it known unto thee by 〈◊〉 received from Heaven , I charge thee in the Name of the Lord Jesus , as thou wilt answer it at that great Day , upon pain of everlasting Damnation , take heed of these sins , and lay down these rebellions , and withal shews his Warrant : and look here 2 Thess. 1. 8. The Lord Jesus will come in slaming fire to render vengeance against all that know not God , and obey not the Gospel ; take heed therefore of this disobedience against the Gospel , you wil rue it eternally else : and loe here again , Prov. 29. 1. He that being often reproved hardeneth his heart , shall suddenly be consumed , and that without remedy : thou hast been often reproved for these and these evils , and stil thy heart is hardened against all Reproofs , take heed lest sudden destruction come upon thee : So again 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the Kingdom of God ? Be not deceived , neither Fornicators , nor Idolaters , nor Adulterers , nor Effeminate , nor Abusers of themselves with man-kind , nor Theeves , nor Covetous , nor Drunkards , nor Revilers , 〈◊〉 Extortioners , shall inherit the Kingdom of God. Do not you know this ( saith Conscience ) have not I often told you of this ? have not I warned you of it ? and yet thou art still guilty of these and these evils . Thus Conscience comes armed with Evidence and Authority of the Truth ; like the Angel with a drawn sword in his hand , stands as the Watch-man to give warning , he stil minds and remembers the sinner of his waies , and of Gods righteous Judgments : As somtimes Moses to Israel , Deut. 30. 17 , 18. But if thine heart turn away that thou wilt not hear , I denounce unto thee this day , thou shalt surely perish ; and if any man when he hears these words , shal bless himself in his heart , saying , I shall have peace though I ad drunkenness to thirst , the wrath of the Lord will smoke against that man , and he will cut him off , &c. This Charge and awful Command of Conscience makes the soul shy of stirring out unto such ungodly courses , makes the corruptions skulk in as it were , so that they dare not shew their heads : this is the roaring of the Lyon , that makes al tremble and be at a stand , the direful warnings and threatnings that Conscience sets up and gives in , out of the Authority and sovereignty of the Truth , which is dreadful in presenting the displeasure of the Lord ; so that the sinner withdraws himself from such courses , companies , practises , unto which he was addicted , and had formerly bestowed himself . When now the Devil and his Instruments , the World and her Favorites , perceive their company 〈◊〉 , their companions departed , they al set 〈◊〉 the soul , and labor to withdraw it from under the Charge and Command of Conscience : The World by her Allurements , Satan by his Temptations , and 〈◊〉 accursed delights of our sinful lusts , they al 〈◊〉 the soul , and by their wiles perswade the sinner 〈◊〉 joyn sides with them , and not to be awed or carried by any contrary command : these be ( say they ) 〈◊〉 denounced , but threatned men live long , this wind shakes no Corn , this is in way of Policy to scare men , but it is not in earnest to hurt men , the same hath been spoken to others , but nothing inflicted upon them , they never found , never felt any such sore blows as al those terrible shakings of the 〈◊〉 would pretend . Thus the sinner is yet drawn aside to follow his sinful courses : Conscience therefore makes after him , laies violent hands upon him , and holds him faster than ever ; he becomes now an accuser of him , who was only a friendly admonisher before ; a swift witness , yea , a thousand witnesses against him before the tribunal of the Lord , by reason of his sins committed : He raiseth therfore Hue and Cry after the sinner , finds and attacheth him ; he that was Gods Herald before to tel and proclaim what should be done ; becomes now Gods Pursevant to summon , his Sergeant to arrest him for what he hath done ; he that directed him before , now smites him ; as 2 Sam. last , 10. Davids heart smote him after he had numbred the people : Though the sinner could avoid or neglect the Command of Conscience , he cannot avoid the Stroke of Conscience : though he could avoid the warning of Conscience , and cast away that , yet he cannot avoid the horror of Conscience , Rom. 2. 14. His thoughts accusing of him in Gods behalf , and his accusations wil be heard nay , his judgment is now aggravated , because of the Command that was 〈◊〉 , As Gideon dealt with the men of Succoth , who scorned him , when he pursued Zebah , and Zalmunnah : Judg. 8. 7. Returning he tore their flesh with the thorns of the wilderness . So 〈◊〉 after his Commands have been slighted , and his warnings cast behind the back , he surpriseth the sinner in the midst of his 〈◊〉 and greatest Jollity ; you shal answer for these sins before the Judg of the World , and so follows him home to his house , and to his bed , and 〈◊〉 violent hands upon him , and drags him before the Tribunal of the Lord , and there indites and accuseth him ; Lord , this is the man , an Enemy to thy Majesty , a Traytor against the Truth , that hath conspired with Sin and Satan , and his secret Lusts against the blood of Jesus , and the power of Grace and Godliness : What ? is this He that hath born a privy grudg against the power of the Word , a spleen against the Saints , that hath committed such and such sins ? Yea Lord , He hath done so , and been so , at such a time , and such a place , in such a company , he hath been guilty of such abominations ; nay ( saies Conscience ) you know that I know , such a night , what privy plottings , and cunning conspiracies your heart , and your lusts , your pride and 〈◊〉 , and uncleanness had , what consultations you had against the Lord : take him therfore horror & anguish of heart , keep him in bondage & thraldom , until he be content to repent , to take shame , and bid an everlasting 〈◊〉 to 〈◊〉 〈◊〉 : with that the flashes of Hell fire seize upon his soul , the venom of the vengeance of the Lord pursues him , his Arrows stick fast in him , and the poyson thereof 〈◊〉 up his 〈◊〉 : the galls and stabs of Conscience make him bleed inwardly : so 〈◊〉 all his friends , delights , comforts , 〈◊〉 , corruptions , cannot bail him , or pluck 〈◊〉 this hook of horror out of his heart : And thus 〈◊〉 poor sinner like a Malefactor goes up and down 〈◊〉 his Jaylor , an accusing Conscience to attend 〈◊〉 ; the chains of darkness , of horror and guilt to 〈◊〉 and guive him , that he becomes weary of his 〈◊〉 , and not worth the ground he goes on : until he 〈◊〉 to confessing , bewailing , repenting , reforming , 〈◊〉 , yea , engaging himself to his Conscience , 〈◊〉 that as in Gods sight , that if he will abate his 〈◊〉 , he will obey his commands , listen to his 〈◊〉 , and yield unto whatever either it shall reveal 〈◊〉 him , or require of him . So that Conscience seems 〈◊〉 be quieted for the while , and abates the soul of 〈◊〉 overbearing horror , lets him out of prison upon 〈◊〉 sufficient bail . When his accursed crew , the lusts with whom he 〈◊〉 been in league , see that he is got out of prison 〈◊〉 , they again set upon him to see if by any means 〈◊〉 can bring him to their bent , to embrace the old 〈◊〉 waies of ungodliness . Tush saies carnal Reason , the worst is past , the danger is over , why should he slay himself with needless sorrow , and 〈◊〉 , smoak away his daies in desperate 〈◊〉 , and make himself miserable in laying more burden upon himself than God requires , or Reason allows : If the Lord in his Providence hath 〈◊〉 him of his inconveniences , why should he ad 〈◊〉 them without need , and without profit ? let him therefore refresh himsélf with those former 〈◊〉 , and shake off those heavy damps , which are indeed the death of the soul , the ruine of his 〈◊〉 , and himself also in the issue . In conclusion , the heart begins to recoil back again to the former courses to 〈◊〉 after those former lusts , as ancient Lovers , to parley with them , to give entertainment to them , 〈◊〉 so to be overcome by them . So that now he is 〈◊〉 deeply endeared to them as ever , follows them as eagerly , and takes as much contentment in them as 〈◊〉 do in their ancient play fellows , and 〈◊〉 when they have been long parted : 'Till 〈◊〉 laies the last hook upon him , and rends him al in pieces . As it forewarned him of sin that it might not 〈◊〉 committed , and accused him for sin when it 〈◊〉 committed : so now it becomes an Executioner 〈◊〉 the final Doom and Judgment which belongs 〈◊〉 him ; because against all means of redress he 〈◊〉 continues in his sin , so that now Conscience 〈◊〉 not present him before the Tribunal of the Lord 〈◊〉 tryal or accusation , for that is over ; but as one 〈◊〉 is convicted and condemned , he drags him to 〈◊〉 , 1 John , 3. 20. If our hearts condemn 〈◊〉 God is greater than our hearts : Prov. 29. 1. 〈◊〉 that being often admonished hardens his heart , 〈◊〉 shall perish without Remedy ; thou art the man , 〈◊〉 is thy condition , this will be thy condemnation , 〈◊〉 hast been often admonished , 〈◊〉 such a time , 〈◊〉 such a time , by a 〈◊〉 , a Friend , a Minister , 〈◊〉 did thy heart rise with 〈◊〉 and indignation , 〈◊〉 not able to abide the man , nor to undergo the 〈◊〉 nition ; therefore thou 〈◊〉 perish , 〈◊〉 there is 〈◊〉 Remedy : with that Conscience delivers him up 〈◊〉 the hands of the tormentors ; take him ye 〈◊〉 spirits , depart from hence to thy grave , and 〈◊〉 thence to the place of Execution . He would 〈◊〉 〈◊〉 his evil , let him perish in it , he would not 〈◊〉 reformed , let him be for ever accursed : So that 〈◊〉 sinner conceives himself past hope and help , looks 〈◊〉 very hour and moment to be turned off the 〈◊〉 For as a man arrested for one debt , may be a 〈◊〉 some few pounds , many thousands are presently 〈◊〉 〈◊〉 upon him , al Creditors come in , with Bill after 〈◊〉 , so that as a man utterly undone , lie he may , and 〈◊〉 he must , but to be delivered he cannot once look . So the 〈◊〉 being under the arrest of Conscience for the transgression of the Law , the Gospel now comes in upon the sinner , his Bill comes in fresh upon him , he is arrested at the suit of Patience which 〈◊〉 hath abused , of Mercy , which he hath sleighted , long Sufferance , which he hath perverted ; they al 〈◊〉 for Justice , Justice Lord against this sinful 〈◊〉 . So that the sinner conceives himself in the 〈◊〉 of the Devil really , and irrecoverably in Hell. Lo , saies the sinner , The Devil , the Devil ; there he is , he is come for me . When he lies panting upon his sick-bed , if he do but close his eyes together to sleep , his dreams 〈◊〉 him , his thoughts 〈◊〉 him , and he awakens gastered and distracted , as though he were posting down to the pit , he 〈◊〉 up , and Raves ; Why go then ; I must go . His Friends pitty him , weep over him , and endeavor to 〈◊〉 him , Why , you are in your bed , and amongst your dear Friends , Whither wil you go ? I must go 〈◊〉 Hell , Satan is sent from God to fetch me ; Oh my stubbornness , my carelesness , my contempt of the Lord and his Truth , hath justly brought me to this . Why , but there is yet Grace and Mercy ; Oh! it had been happy for me I had never had the offer of Grace and Mercy ; Its Mercy that I have rejected , and Grace that I have opposed , and cast al the compassions of the Lord behind my back , to follow my 〈◊〉 Courses . And with what face can I beg Mercy who have abused it ? crave Grace who have opposed 〈◊〉 ? He cannot be saved that Mercy cannot but 〈◊〉 , and Mercy should be unmerciful to its 〈◊〉 if 〈◊〉 should not cast away him that hath cast away it : But do you now judge so ? and would you now do so as formerly ? you have conceived the greatest 〈◊〉 in your sinful distempers , pleased your self in your pride , and loosness , and vanities , taken content in your Corruptions , in casting away the holy Commands of God : Would you give your self the like Liberty ? Or can you take the 〈◊〉 Comfort in the same wayes now ? Oh no : I now see how sin hath deceived me , and mine own corrupt heart hath couzened my self , that which was my pleasure and delight , is now my plague , my poyson : but would you be content to part with these , and take Grace and Mercy in the room of them ? Oh that I might : but there is no reason that I should expect it , 〈◊〉 God should do it . Why , if you would have mercy , God will shew you mercy : Then the Lord give me a Will , and give me Mercy , and give me Grace whether I wil or no , it would be better with me then , than now : Hos. 2. 8. By this time the Heart and Corruption are almost pulled asunder ; therefore the last Cord is this , The Lord by the hand of his Almighty Spirit 〈◊〉 pluck it quite asunder , that the Will of the sinner may never soulder again with his Corruption , nor suit any 〈◊〉 with them : It s the same power that raised Christ from the dead , Eph. 1. 19. It s the same power that raiseth the dead to life , Joh. 5. 25. The dead shal hear the voice of the Son of God , and those that do hear shal live . Yea , the Lord is said to Create lips to speak Peace , Isa. 57. 19. He puts forth a creating power , when he wil lead and heal the sinner . The Lord Christ commands sin as somtimes Satan , Come out of him thou unclean spirit , and trouble him no more : That which al the Disciples did not , could not , Christ did there in the possession bodily , so here spiritually . How this holy kind of Violence may best be discerned . I shal Answer to this in several CONCLUSIONS . The Will of a man is in it self , and in its own nature , a capable subject of Sin and Grace . I say , Look at it as in its own Nature considered , both these in a right order , and according to a rule of right 〈◊〉 may be in it successively : As the same vessel is capable of puddle and pure water , the same eye is capable of sight and blindness : So the Will at several times , as several impressions may be made upon it , is capable of Sin and Grace . Jer. 4. 3. Break up 〈◊〉 fallow ground of your hearts : The Nature of man is arrable ground : though now it lie fallow by 〈◊〉 of the weeds of wickedness , the brambles of Baggage , base lusts have over-run it , yet it may be 〈◊〉 , the soul may be converted again : So men are called Living stones , 1 Pet. 2. 5. Though the frame of the heart like that goodly building of Jerusalem have not a stone left upon a stone , yet the stones wil 〈◊〉 again . And hence , though there be not the next passive power in a soul possessed with sin to receive the things of God , because the soul is wholly possessed with corruption , & so becomes wholly indisposed thereunto . It being impossible that Two Contraries should be in the same subject at the same time ; that the body distempered with unnatural heats should receive a natural and moderate temper at the same time cannot be , yet remove the unnatural , and the body is capable of the natural . Hence it is the soul hath ever in it a remote power to partake of Grace . As the Soul is ever seeking of a better , but because it cannot meet with it , it is unsatisfied , which shews it was made for a better . Which makes me that I cannot yet see , Why there is any need to flye to the Obed ential power , which men marvelous Judicious , betake themselves to in this Dispute . When a Creature hath not a capability in its kind and nature to entertain such an impression further than it yeilds to the Almighty hand of God to make it what he wil , As Matt. 3. 9. God is able of stones to raise up Children unto Abraham : Stones wil yeild to God to make them Children . But under favor I conceive that is not here needful , That God should make a new Faculty , or give another natural power than before , as he must do , if he make Bread or Children of stones . As a Wheel that runs wrong , you need not another Wheel , but another , and a right 〈◊〉 of 〈◊〉 . The Faculty of the Will attended only in its natural being and ability , cannot Will a spiritual or supernatural good ; but must have aspiratual and supernatural power put into it , to enable it to put forth a 〈◊〉 work . Because nothing can act beyond the bounds of its being and ability : The Trees grow , but move not ; the bruit Creatures move , but Reason not ; Wicked men can Reason , and Will natural and corrupt things , because they have Reason , Nature , and Corruption : And Morral things also , because they have some 〈◊〉 of the Spirit as wil carry them to act seemly between man and man ; but to close with God and his Holiness , and the purity and spiritualness of a Rule they cannot . 1 Cor. 2. 14. The natural man receives not the things of God. Prov. 24. 7. Wisdom is too high for a fool . If the Will out of a Nature Ability , or Faculty , could chuse a supernatural good , then where there is this Faculty , this act may be put forth . Then the Devils and Damned in Hell may love God above al , make choice of the chiesest good , and close with the last end , and so might be happy . For they have this faculty of Will ; The Promise is full and free . Let him that Wills take of the water of life and live for ever , Rev. 22. 17. Hence its plain its a false Opinion and grounded on a false bottom and principle ; that to have an indifferency to any thing propounded , to take it or not to take it , is that liberty which issues from the nature of the Will. Because it issues not from the Faculty at al to wil a supernatural good , no more than from a dead man to take meat . As a Wheel doth not run round because wood or iron , but because the art of wheel-making is imprinted upon it ; because so framed and fashioned . If therefore the question be asked , If the Will be not free in Preparation . Answ. There is no Will in the first work of Preparation , there is the Faculty of Will , but not the act of Will. The Corruption that takes possession of the Will and rules in it , it utterly indisposeth the soul to receive any spiritual power from God , and consequently disenables it to put forth any spiritual or supernatural work . It is not subject to the Law of God , neither can be , Rom. 8. 7. It wil not beat the impression of the power of the Spirit . Job . 8. 37. The Word of Christ found no place in the Jews that were under the power of their Corruptions , Acts 13. 46. They put away the Word from them : yea , Truth is a trouble and a torment to a Carnal heart , and the nature of the thing evinceth so much . Matthew 6. 24. Ye cannot serve two Masters , God and Mammon : Joh. 5. 44. Ye cannot believe that seek honor one from another . Rom. 2. 4. The hard heart cannot repent . Shut up , we are under unbelief , and we shut out the Lord Jesus , who comes not unless the door be opened . It is not possible that contraries should be at the same time in the same subject . Though there be no force afforded to the Faculty of the Will , yet the power of Corruption must by a holy kind of Violence be removed , before any spiritual power can be imprinted upon the soul , wherby it may put forth any spiritual act . First I say , There is no violence offered to the Faculty of 〈◊〉 〈◊〉 . For that ( as it hath been proved before ) is a capable subject , both of Grace and Sin , successively and in order , as the air is capable of light and darkness , indifferently , and the one being removed , the other is entertained with ease , and readiness , without any compulsion , there needs none , it requires none here . As the same wax wil receive several and contrary impressions , at several times ; so the soul which hath been made partaker of the image of God , is also capable of the print & impression of the image of old Adam , when once the gracious disposition hath been defaced , it 's capable of receiving the impression of Gods Image again when once Adams image is dispossessed . Yet Secondly , There must be a holy kind of violence offered unto Corruption , before it can be dispossessed and removed , and so way and room made for the entertainment of Faith and Christ thereby . Reasons are , Either Corruption must by violence be taken away or else it wil naturally and of its own accord go away , and depart from the soul. For it hath been in the former Conclusions manifected , That there must be a spiritual power put into the will before it can put forth a 〈◊〉 act . And while Corruption takes place , there is no place of entertainment 〈◊〉 this spiritual ability ; therefore Corruption must be removed by violence . Naturally it wil not go away , therefore by constraint it must be forced away . It wil not depart away of its own accord , because of the 〈◊〉 and naturalness it 〈◊〉 to the heart in which it is . The Eye wil not go out of the head in which it is seated , unless it be plucked out : The hand wil not fal off from the body unless it be cut off : The Soul would not willingly forsake the Body unto which it is received , and in which it takes up its abode , unless by some 〈◊〉 〈◊〉 which breaks the union betwixt it and the body it being driven away , and forced away . Now our lusts in our hearts are like the Members in our bodies , Col. 3. 6. They are tender as the eye , 〈◊〉 as the hand , as dear as our souls , yea , even the soul of our souls , and life of our lives , while we are and remain in our natural and corrupt estate . Therefore they must by constraint be driven out , they wil not go out . yea , it is against Reason , and in truth cross to common Sense , That the quality should of its own nature 〈◊〉 from the subject , they who have agreement one with another , should as enemies , and as 〈◊〉 as be at ods and difference go from the other : and this is the Condition and Disposition 〈◊〉 〈◊〉 the nature of man , they are in the neerest League of love one with another , and therefore of themselves as in truth they cannot , so they would not depart one from another , Jer. 13. 23. Can the Ethiopian change his skin , or the Leopard his spots ? Then may you also which are 〈◊〉 to do evil . They are not spots that are taken occasionally , or sootiness that is smeared upon them , but they issue out of their natural Constitution , and the very seed which they are made of : and therefore their nature must be altered before they can be removed . Look we at the Opposition between the Spirit of Grace that doth remove the Corruption , and the 〈◊〉 it 〈◊〉 that is removed : And we shal 〈◊〉 have 〈◊〉 Evidence , and that 〈◊〉 of the former Conclusion . One Contrary drives away another out of the subject in which it is by Constraint and Violence : But the work of the Spirit as contrary to Sin , drives it out of the soul in which it is seated as in its natural subject , therefore this must be done with violence . The first part is plain by the Principles of 〈◊〉 〈◊〉 received , i. e. That the ground of al Constraint is that crosiness and contrariety between the 〈◊〉 of things , and their actions : every thing is 〈◊〉 to that which is sutable to its own nature , our 〈◊〉 it s own proper power and inclination ; there needs no constraint to make the Fire burn , the 〈◊〉 〈◊〉 roar , and 〈◊〉 things to descend , a Wolfe to prey and raven : But to make heavie things to ascend , the Lion to be as mild as a Lamb , the 〈◊〉 as harmleis as a Kid , there must be a strong hand of an almighty power to make such a change , and by a kind of violence to 〈◊〉 the crossness and 〈◊〉 which carries these in professed opposition . The second part is as 〈◊〉 out of pregnant proof from Scripture , which settles it as sure as Mount Zion . Rom. 8. 2. The Law of the Spirit of life in Christ Jesus hath freed me from the Law of Sin and Death . There is a Soveraignty of 〈◊〉 rule set up in the Soul , and therefore it gives Law to the whole man , for that is the prerogat ve of a supream Commander ; Now there is a Repeal of these Laws , a Crushing , and a Conquering of the Supream power by the Spirit of Life in Christ , which therefore disannuls al those Edicts and Commands that Carnal sensual Lusts of the Old man had thus set up and erected . 2 Cor. 10. 3 , 4 , 5. The Weapons of our warfare are mighty through God : When the Gospel carries the power of God with it to 〈◊〉 , it flings down the strong holds that 〈◊〉 themselves against Christ , and 〈◊〉 every 〈◊〉 to the obedience of Christ. Thus it 〈◊〉 〈◊〉 〈◊〉 Corruptions . And this is done in way of Contrariety , Gal. 5. 17. The Spirit lusts against 〈◊〉 〈◊〉 , and the flesh against the spirit ; and these two are contrary . And therefore it s termed a Fight and 〈◊〉 , Rom. 7. 23. I see another law in my Members rebelling against the Law of my mind 〈◊〉 carrying of me 〈◊〉 . Fighting is 〈◊〉 with 〈◊〉 and violence ; where there is 〈◊〉 and Enmity , there is 〈◊〉 and 〈◊〉 , not kindness and perswasion only . Such is the Work here . Look we at the Nature of the Work : That also wil of necessity require as much , Whether 〈◊〉 Sin , or Satan ? the Dominion of the 〈◊〉 is 〈◊〉 , and the Power of the other 〈◊〉 , and 〈◊〉 of these can be brought about but by a 〈◊〉 of violence . 1 The Dominion of Sin : The Lord now quels and crusheth utterly , that soveraignty and supremacy it hath formerly exercised over the sinner : So the Apostle , Rom. 6. 14. brings in this as the ground of that spiritual deliverance from the authority of our Distempers , Sin shall not have dominion over you , because you are not under the Law , but under Grace : When ever we be come under the Covenant of Grace , and the Lord Jesus the second Adam 〈◊〉 us and begets us to himself , as soon as we are of the seed of that Covenant , he thereby takes off that dominion unto which we were formerly subject , while we were under the Covenant of the Law broken , it did break us , and deliver us to the authority of our Distempers : This was typed by the year of Jubile under the Old Law , when the Slave or Servant was freed from his Masters rule and claim ; and therefore when our Savior is promised as he that should bring Jacob 〈◊〉 unto God , and so become light and salvation to the Ends of the Earth , Isa. 49. 5. 8 , 9. To be the head of the Covenant of Grace : And that which is added is marvellous strange , To establish the Earth , and to cause to inherit the desolate places . That restauration which comes by Christ , it brings a new face or frame upon the Creatures , even those that are of the most despicable condition , desolate persons , and hearts , and lives ; when wicked men and their waies are like wildernesses overgrown with weeds . Then the Lord 〈◊〉 to the prisoners , go forth , and to such as are in darknest shew your selves . They that were buried and over whelmed with the dimness of their own distempers and delusions , they should come out of the Dungeon and Grave of darkness : Be revealed ; the word is in the Pastive : the Truth should be revealed in you , to you , to give you a light you had not , to act you , and carry you to see that you did not : your selves should be revealed to your selves , and your sins to your souls , the first is a power put into them , the second an act wrought in them , and by them , the word in the Original signifying both . So that though they might be pursued by their sins , they should never be imprisoned more , that was not now their state to be Prisoners , but to be free men for ever , though clouded with darkness of their sins , yet never overwhelmed with darkness , but they should be able to see their sins , and to see a way out of them , in which they should walk . This is that also which is expressed by the Apostle John , 1 Joh. 3. 5. 8. That our Savior came to destroy the works of the Devil : Now he was the Author of sin , and the first sinner , and therefore called the Evil One , the Father of Lyes , and that when he tels Lyes , he tels them of his own , the first Original comes from him , and al lusts are but his brood , John , 8. 44. The Lusts of your Father ye will do ; they are but the seed of Satan cast into the souls of men . Now Christ came to destroy all these . That which destroyes corruption must needs offer a kind of violence to corruption , for each thing desires the preservation of it self , and it is against the will of sin to destroy it self : It 's Calvins Expression upon the place , The works of the Devil will never destroy themselves : therefore Christ by his Spirit must destroy them by a strong hand : It is therefore a sleepy Dotage , and a deluded Dream to make such an Explication ; that by some Moral perswasions presented unto the blind mind of a sinner , sin should be perswaded to destroy it self : or ( which is the 〈◊〉 of that Opinion rightly expressed ) that there should be some Arguments propounded to corruption to draw out the power of corruption , to destroy the power of corruption ; In which falshood there is such a senseless kind of silliness , that it is a wonder that men who arrogate the excellency of the depths of disputes , and would have the world conceive them the darlings of Wisdom , cut out of purpose to search into the secrets of al 〈◊〉 , should ever be taken aside by such a dream ; but that the Lord in his just Judgment righteously delivers men up to their own devices , when they despise his Counsel . For better explication than that which I make , no man can ever make of that imagination according to truth ; for a moral 〈◊〉 in the proper Nature and work of it , is not to give power to the subject that had it not , but to draw forth the power it hath to perform any action ; so that when a sinner ( as we have proved ) is wholly acted by the power & 〈◊〉 of his corruptions , things in that are spiritual , i. e. though he hath some reliques of the Image yet left within him , some common stock of Moral abilities imprinted upon him , yet whatever his shews , his appearances , his performances be in Civil Services , the sovereignty of corruption in the heart is such it over-rules all , to false ends , and suiting of it self , and giving satisfaction to the flesh ; so that in the 〈◊〉 , to stir up the sovereign power of sin in the soul of a 〈◊〉 to forsake sin , is to draw forth the power of 〈◊〉 to 〈◊〉 it self , which hath not the least appearance of a 〈◊〉 in 〈◊〉 with it . So that I conclude this third Argument which is open and plain . I hat which destroyes the power of sin , that offers a holy kind of violence to it . But the Lord by his 〈◊〉 destroyes the power of sin , therefore he offers a holy kind of violence to it . Hence , before we pass ( for to this place this Consideration is proper ) we may see the difference between restraining Grace in the Reprobate and Hypocrite , and saving , and effectually converting Grace . The act of sin only in the one is hindred ; the power of sin in the other is subdued , the one curbs and confines the corrupt Nature , as a Fox in a chain , a Wolf in a grinn , they have the same Nature still , but they have not the same liberty to put forth their ravenous desires and 〈◊〉 , and therefore will do it when opportunity serves . Converting Grace severs the subtil and cruel dispositions from them 〈◊〉 , and overcomes and conquers the cruelty of their Natures , so that as they do not , so in truth they cannot put forth such savage practices as before : The one abates the resistance that is in the heart against God , his Truth , and Waies for the while , makes a mans distempers recoyl and 〈◊〉 themselves , and makes them not appear for the present : But this takes away the Sovereignty and prevailing power of resistance . As it is in War , when a pitched field is fought , and the Bodies of both Armies meet , each standing in the defence and 〈◊〉 of its own 〈◊〉 ; but when the day is got , and the battel won , and the forces of the 〈◊〉 not only defeated and 〈◊〉 , but slain and cut in pieces , so that their strength is broken , and they utterly disabled to make head , with any hope of recovering the field , or repairing their losses ; there may happily some scattered companies be sculking here and there , and pilfering and molesting the State , but they have no hope to recover their power ; the Country and Kingdom falls wholly to the Conqueror . So here , when the corrupt heart comes in professed opposition against the Lord Jesus , in the power of his Ordinances , and the Lord is pleased to put sorth his power to the vanquishing , and subduing the soul unto himself ; the sinner gathers up al his forces as loth to lose his delightful lusts ( as somtimes the 〈◊〉 against the coming of the Ark , 1 Sam. 4. 7 , 8 , 9. The Philistims were afraid , and they said , God is come into the Camp , and they said , woe unto us , who shal deliver us from the hands of these mighty Gods ? Be strong and quit your selves like men , O ye Philistins , that ye be not Servants to the Hebrews : ) So , the soul rises up in way of resistance against the Word and Power of his Grace , but in the issue the Dominion of these distempers is so quelled , and the power of them so crushed , that it can never make head against the power of the Spirit ; only the remainder of those wretched lusts will be still pilfering provoking and molesting the good Spirit of God , and work of his Grace ; but can never recover the Rule it once had ; but the Country , the Heart and Conscience of a sinner falls wholly to the dispose of Christ. Thus Saul goes into the field , hath a pitcht Battel against the Lord Christ , as resolving to fight it out to the last man ; but in the end , when he saw there was no hope to prevail , instead of fiercely resisting , he humbly gives way , and laies down not only the act of opposing , but the will of opposing , Lord ( saies he ) what wilt thou have me to do ? This seems to be the meaning of that old Sentence of Austine , which all Divines embrace and follow , and I desire no more for the cause if it be rightly scanned and considered ; God makes of an unwilling will , a willing will : For the right understanding of which Truth , observe these Particulars : 1 The Will is wholly unwilling to receive any 〈◊〉 good , but carried out by the power of corruption against it . 2 Willingness must be wrought where this unwillingness is . 3 The Will must cease to be unwilling , and resistance must be removed before submission can be brought into it : Unwillingness cannot will Good : Aversion cannot will Conversion . 4 What will remove or take away this unwillingness ? It 's impossible it self should remove or destroy it self : There is nothing in the Will besides that can do it , for it hath no Spiritual power to good : therefore there must be an Almighty constraining power that must by a holy kind of violence take that away . , and then another may be brought in . But if the Will do not freely Will the removal of corruption , then is it compelled contrary to the nature of the Will , and the way of Gods Providence , as implying a contradiction . It follows not : Either it freely wills the removing of sin , or else it is compelled thereunto ; I put a third , A sinner hath no will at all to it ; for to wil not to do it freely is contrary to the Nature of the Will , and the rules of right Reason : But to have the work done without the wil of man , which hath no hand in it , is a sound truth and a safe assertion . These Three are apparently distinct , 1 To Will freely . 2 To Will by Constraint . 3 Not to Will at al : But to have the work done only from the Will of anonother . But if there be a kind of Violence offered to the Will of a Sinner in the removal of his sin , then the Will is compelled . But there is a kind of Violence offered ( for that 's it which is affirmed ) therefore the Will is Compelled , which must not be granted . I Answer Three Things . 1 When we say the Will is free and cannot be forced ; the right meaning is this , TO WILL , is , when a man is a cause by Counsel of his Work , so that when Reason hath dictated and discovered what is fit to be done the will out of a sovereignty of authority and inward power expresseth her pleasure to make choice of it : To be forced to do a thing is by a strong hand of outward Constraint against our inward inclination and disposition to be compelled to do a thing . 〈◊〉 Two cannot stand together as being apparently contradictory the One to the other . To do a thing out of mine own power , proper , and inward inclination : To do a thing by outward 〈◊〉 . For it is al one as to say . We should do a thing out of our inward inclination , and not out of our inward inclination : A Cause acting by Counsel , should be a Cause acting by necessity , one Contrary should be another . 2 This act may be opposed from without : yea , act and power may be destroyed , without any prejudice to the liberty of Will , or any way of Providence , or a reasonable Proceeding . So the text , Ezek. 36. 27. I will take away the heart of stone , and give unto them a heart of 〈◊〉 , a new heart and a new spirit will I put within them . Gal. 5. 24. They who are Christs have crucified the flesh with 〈◊〉 affections and 〈◊〉 . Original sin is flesh , the 〈◊〉 are the actings of it , and the affections are 〈◊〉 〈◊〉 that are apt and ready to entertain such provocations , and to break out into such 〈◊〉 . It s impossible that while a thing acts by his own inward inclination , it should by outward force act against its inclination , though its possible and reasonable that the Lord cross both , yea , destroy both act , and inclination and al , as he wil. God ( as we may speak with reverence and fear ) cannot make nature remaining to act against 〈◊〉 : for then , when there is the greatest Consension , there should be greatest opposition , and one thing should be opposite to its self . The 〈◊〉 〈◊〉 are the principles of Constitution should be Causes of Destruction , which Reason abhors ; but yet he can destroy nature without any breach of Rule , or Reason : So here , God can destroy the will and power of sinning , according to al the rules of Reason and 〈◊〉 , but it s against both , That God should compel the will of sinning , to be willing to destroy it self . 3 In this Work of Drawing , and in this Act of God whereby the will of sinning is removed , the will is a meer patient and sufferer , and though the Will while it acts by its own inclination cannot be compelled to act against it , yet it may be compelled to bear and suffer the destroying hand of Gods power to take away this corrupt 〈◊〉 in the soveraignty of it . As the Wills of the Devils and Damned in Hell are forced to suffer , and that unwillingly , without any impeachment of their Freedom and Liberty of their Wils in commission of any sin , which they daily practice . Art thou come to torment us before the time , say they to our Savior : It was a torment to them to be crossed and plagued , yet it could not be avoided . As it is in a sick body , the power of the Physick which is soveraign and healing , it wil by little and little abate the distemper , and allay the violent work of the Humor , whether it be in over-much healing , aking , pinching , and at length consume the malignant Humor it self : It s reasonable that the noysom Humors should bear the power of the Physick that will consume them , but it s against reason to think that they should consume themselves . Hold therefore these Three Things . 1 It s not against the Liberty of the Will , that the Act of Corruption should be Opposed , and the power subdued . 2 Then the Will is said to be Compelled , not when it suffers only force from without . But when it s forced from without to do against its own inclination from within . 3 Where the Will hath no power to put forth any Act upon any Object , there is no Will properly to speak , and there can be no Violence or Compulsion which can be prejudicial . Consider the Nature of this Work in regard of the power of Satan : Here also a holy Violence will of necessity be required ; For Satan ( as we read before ) he exerciseth a soveraign Command over the corrupt heart of a Sinner , rules them as he list , and takes them Captive at his will , 2 Tim. 2. last . Now Satan wil not , nay in truth he cannot be entreated , but must be Compelled to lay down his jurisdiction . Heb. 2. 14. Through death he destroyed him that had the power of death , that is the Devil : He destroyed him , that is , He took off al his activity , and the soveraignty of power that he exercised : Acts , 26. 18. Paul was sent to turn men from darkness to light , from the power of Satan to God. That is , To bring them from under the rule and regiment of the government and dominion of Satan : From the Claim of his power , not from the malice of his pursuit . Luke , 11. 21. When the stronger man comes and takes from him all his Armour : This is not done with the wil and approbation of Satan , but by Compulsion : For do but weigh a little what manner of Construction in a common apprehension can be made of a Morral Perswasion in this Case : Namely , The Lord Christ casts in so many Convicting Arguments into the mind of Satan , and stirs up that malice and envie that is within him , that he doth perswade Satan to destroy his own malice and envie ; yea , perswades him to lay down his power , and to make choice , and desire that the Spirit of Christ should exercise power in the Soul. He Conquers him only by perswading of him , to yeild willing subjection to the power of Christ , which is indeed to make Satan a Saint , and the Devil not to be the Prince of darkness . The Power and Rule of Satan cannot be Destroyed without violence , but in this work Satan his power is destroyed , and himself bound and Conquered ; therefore it s done by Violence . Fifthly , Now we are to enquire , How the plucking of the Soul from Sin , and Drawing unto Christ is accomplished by this holy Violence . To which I Answer , 1 Generally . 2 Particularly . 1 Generally , thus : All that hold that Sin & Satan had of the Soul , and al that authority they exercised in it is now removed , and the bent and set of the heart is now under the hand of the Spirit of God. The Lord comes now to manifest his claim , and to make good and challenge the right he hath unto the soul through his Christ whom he hath appointed to bring his unto himself : This is his good pleasure for the execution whereof he hath sent the Lord : Jesus . Isa. 49. 45. Therefore he is said to be formed from the womb , to be a servant unto God the Father , to restore the preserved of Israel , and to be the salvation of God to the ends of the earth . Hence that of our Savior Christ , Joh. 10. 16. Other sheep I have , there 's the ground , those I must bring , and they shall hear my voice ; they are mine , I have died for them , sin and Satan shal not keep them , shal not hold them ; hands off sin , hands off Satan , I must Humble them , and Call them , and Justifie them , and 〈◊〉 them , and Save them for ever . And therefore the Lord was typed out in the Parable of the Owner , that left Ninty and nine to seek the lost sheep , Luke , 15. 4 , 5. And when it could not seek its own good or Christ , or find either , the Lord sought it up and found it , and brought it home upon his shoulder . 2 ' More Particularly : The accomplishment of this Work Discovers it self in Four Particulars . The Lord calls in that Commission which formerly he put into the hands of Satan , to lay hold of the heart of a sinner , as a Malefactor attached of high Treason committed against God and Heaven , and therefore it was he sent him with his Mittimus , ( as the Justice doth the Fellon ) into the Custody and keeping of Satan , that since he would not be ruled by the Law of Liberty and Life , he should be made a slave unto sin , and subject to death , and that for ever , to be kept in the Chains of darkness until the day of 〈◊〉 great Goal Delivery , and the Declaration of the fierce wrath of God , and this Durante bene placito : during the pleasure of the Lord , or until ye shal understand his Majesties pleasure to the 〈◊〉 . For still you must remember , That as in Courts and Course of Justice amongst men upon earth , it is so in the Court of Heaven , and the Proceedings of the Almighty , the Malefactor is the Kngs prisoner . The Jaylor is but the Keeper or under Officer , betrusted with the Execution of Justice , the Lord is the sole Commander of mens souls , and of life and death , unto which they are liable by reason of their sins : This being the Commission the Lord put into the hands of Satan and sin for the present , unless any Express appear to the contrary : He is now pleased to signifie to the Prince of Darkness , and to the Power of Hell , and to those Damned Spirits by the Ministery of the Word in the mouths of his Servants , and by the Hand and Almighty Operation of his Spirit : Be it known 〈◊〉 you , you Principalities of 〈◊〉 and spiritual wickednesses , that take possession of , and rule in the hearts of the Children of disobedience , that upon the first hearing of this holy Word and Message dispensed by my faithful Servant as a warrant under my hand , that it is my Royal Wil and Command , That you forthwith let loose that poor 〈◊〉 , who hath been long prisoner in the chains of Darkness : For my Justice is fully answered , and satisfaction fully accepted : Fail not at your 〈◊〉 , under 〈◊〉 〈◊〉 displeasure of the Almighty . Dated at the Court of Mercy before all worlds , published this present day and instant , according to the counsel of mine own Will. This puts the powers of Darkness , the Devils and his Angels to deep Consultation what to do , they see they have no warrant now to hold the sinner any longer , and yet they have no wil to let him go . They are 〈◊〉 loth to part with him , and yet their power is gone whereby they have hitherto kept him , For the strength of 〈◊〉 is the law , 1 Cor. 15. 56. And this is to take away the Devils Armour , Luke , 11. 22. When Justice will deliver the sinner , Satan hath no power to hold him . As our Savior said to Pilate , when 〈◊〉 said , I have power to bind thee , or to loose thee ; our Savior 〈◊〉 , Thou hadst no power , 〈◊〉 was given thee from above , John , 19. 11. So Satan hath no power but what is given from above , according to the Edict of Gods revenging Justice and their just deservings : Therefore now God the Father , through the perfect Death and satisfaction 〈◊〉 the Lord Jesus hath yeilded , the Edict of 〈◊〉 is 〈◊〉 , and therefore the Devils cannot 〈◊〉 . As it was said touching our Savior , when he was in 〈◊〉 〈◊〉 was impossible he should be 〈◊〉 , 2 Acts , 24. 〈◊〉 Gods Justice was answered to here , When the Devils power is now gone , and that Justice hath signified her pleasure , That the Prisoner must be set loose , they then begin to pretend the right they have , and the claim they can make yet unto the Sinner . Therefore Sin and 〈◊〉 seem 〈◊〉 plead their own Cause in way of Justice , and that which cannot be gain-said , as that the souls , of such 〈◊〉 Creatures do appertain to them ; for besides ( saies Satan ) the Statute Law , The soul that sins , that soul must die . The Evidence is cleer from their practice and experience : Whether these be the seed of the Serpent , because they express the nature of the serpent in their actions , Is it not written , John , 8 44. You are of your Father the Devil , for the lusts of your Father you will do . These are they whose hearts if they were discerned , whose carriages if they were traced and taken notice of , would give in Evidence that the 〈◊〉 of the Serpent was in the one , and the venom of the Serpent in the other : Why , Have they not , nay , continue they not to do the lusts of the Devil to this day ? They have the Spirit of sin and Satan within them : and therefore they are their Children , and therefore sin and Satan 〈◊〉 a right and title to them . Is it not again writ , Rom. 6. 16. Know ye not that to whom you yeild your selves servants to obey , his servants you are . As who should say , It is a ruled case , common and confessed by the verdict of al. If ye yeild your selves to obey sin , you are the servants of sin : therefore saies sin and Satan , since we have such law on our side for our right , we crave our right ; for these have yeilded themselves servants to my temptations saies Satan , and to my allurements saies the World , and to my instigation saies Sin , therefore they are our Servants , therefore let us have them still . To which the Lord Answers , and Justice also Replyes , While they did remain the seed of the Serpent , and in the state of the Children of wrath , so long you have reason to have them , and right to challenge them , and therefore it is you have detained them as Prisoners to your pleasure to this day : Yea , but saies the Father ; The Lord Jesus whom I have sent , he hath undertaken to pacifie my wrath , and purchase their deliverance , and so hath done , for he hath bought them of Divine Justice , and therefore hath right now to make them the seed of the Covenant of Grace , and to bring them to himself , and life ; as they are , and have been the seed of the Serpent and estranged from me and happiness : and therefore he hath not only done for them what was required on their behalf , but he wil work in them what may be answerable to the Covenant and the Condition of it , therfore your claim is nothing . This under correction , I take to be the meaning of that place , Rom. 8 : 2 , 3 , 4. which is mysterious and dark , and dazels the eyes of Judicious Interpreters , that several senses appear to the several apprehensions of men , we wil open it briefly as we pass by , and apply it to our 〈◊〉 . And that which I suppose wil give some light to the true intent of the place , and wil be as a Key to the Scripture and set open the sense , that an easie apprehension may give a sad guess at the purpose of the Spirit , is this , I suppose the words must be understood of the work 〈◊〉 the Spirit wrought in us , and the impressions of Grace left upon the Soul , not of the work of Justification , which is wholly without us in the Lord Jesus our Surety , and only counted ours . And this that Phrase in the 4 th . vers . seems to me of necessity to imply . Where it is evident that the end of the former work of Christ is made this , That the righteousness of the Law might be fulfilled in us , who walk not after the flesh , but after the Spirit : Whereas in the work of Justification , the truth of the work , the meaning of the Lord , and expression of Scripture is other , 2 Cor. 5. last . Christ was made sin , that we might be made the righteousness of God in him , not in our selves : That Righteousness for which we are Justified is fulfilled for us by Christ and is in him , it s not fulfilled in us . For it is the Doctrine of the Popish Sect , who are adversaries to Gods Grace , that we are justified for any thing wrought in us , and for which we are for ever to renounce them . And hence it is , Phil. 3. 7. Not having mine own Righteousness , but that which is of God in Christ : Therefore not in us properly . This being granted , I shal shortly give you the meaning of this 3 d. Vers. For what the Law could not do in that it was weak through the flesh , God sending his own Son in the likeness of sinful flesh , and for sin , condemned sin in the flesh : The Apostle had evidenced the state of a man in Christ by the fruits of it , He walks not after the flesh , but after the spirit , Vers. 1. The Question might be , How comes that about ? He Answers , Vers. 2. The Law of the spirit of life which is in Christ ( as the Head ) hath freed me ( and so al his Body , and each Member ) from the Law of Sin : that is , The Soveraign Rule of Sin and Death . But why was the Spirit of Christ necessarily required to do this , since the mind of God is in the Law revealed , and my Obedience required therein ? Is it not enough that I understand this , and thereby be enabled to follow it ? The Apostle answers , No : It was impossible for the Law to enable a man to walk after the Spirit , and to be free from the Law of sin , for so the Causal [ For ] knits this Verse as a proof of the former , not because the Law was faulty , but because our Flesh , our natures were corrupt , and thence it is not enough , the Lord should tell and teach , unless there be some other Spirit and Power to enable . But how then comes this other Spirit ? He Answers , 〈◊〉 . 3. God 〈◊〉 his Son to take our Nature upon him , who was like unto us in all but sin , and he sent him to take our Nature 〈◊〉 ; i. e. For the Removal of sin : And these words are to be referred to those going before , he sent not to those after he condemned sin . As thus , He sent his Son in the similitude of sinful Flesh , for sin , for the removal of sin ; and he condemned sin in the Flesh , i. e. In the Vertue of the Sufferings of his Flesh he did abolish and destroy the 〈◊〉 and Jurisdiction of sin , so that sin as we may say hath lost his Cause , and is as we 〈◊〉 to speak , non suited ; fails wholly in al the Pleas it can or doth make for any right it hath to the Soul of a sinner : As we say of a man that is Cast in Law , that the Cause went against him , His Cause is Condemned , or his Cause is Damned , his Claim is false and feeble , and hath no force to carry the thing he would . So here , Sin fails of its Claim , is wholly Cast in the Suit that it makes for the Challenge of the Soul : Divine Justice delivered it into its power because it was wronged , but must now deliver it out of the Claim and Authority of sin , being satisfied : And from hence this will be attained , That the Righteousness which the Law requires , may by the Spirit of Christ be wrought in me , 〈◊〉 by way of 〈◊〉 , hereafter in perfection . To the like purpose is the meaning of that place also , 1 〈◊〉 . 4. 6. For , for this end was the Gospel preached to them that are dead , that they might be judged according to men in the flesh , but live according to God in the spirit . In the sirst Verse , from the Death and Sufferings of our Savior , he perswaded those to whom he wrote , That they should 〈◊〉 that Application by way of proportion , That 〈◊〉 who suffered in the flesh , i. e. Had their fleshly 〈◊〉 〈◊〉 by the Death of Christ , should cease from 〈◊〉 . This 6 th . Verse is one proof of that , For , for 〈◊〉 end was the Gospel preached to men alive when 〈◊〉 heard it , but now dead ; so that those that are 〈◊〉 alive , and those that are 〈◊〉 , they might be 〈◊〉 in the flesh ; that is , their lusts of the flsh might have sentence passed against them , and Execution done upon them , and so be abolished , even that flesh , those lustings which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to men , which come from corrupt nature , that so we may live in the Spirit according to God and his Counsel , which guides us according to Gods mind : To this place also appertains that in Rom. 7. 4. Wherefore my Brethren you are become dead to the Law , by the Body of Christ , that you should be married to another , even to him that is raised from the Dead , that we should bring forth fruit unto God. And Vers. 6. But now you are delivered from the Law , that being dead in which we were held : that is , The marriage Covenant between Sin and the Soul being broken wherein we were held : The full Comparison of which , those words are but one part , is taken by way of Resemblance from marriage ; namely , As long as the Man lives , the Woman is bound by Marriage Covenant ; he may plead it , and she cannot gain-say it but she is his : But if the Husband be dead , than she is free , the Law or Covenant cannot bind her , there is no Claim on the Mans part that can be pretended , nor Right on Her part acknowledged . So is it betwixt Sin and the Soul , who were as it were handfasted together by reason of the Breach of the Law , being thereby delivered up in Gods 〈◊〉 Justice unto the jurisdiction and authority thereof : But when by Christ the Law is now satisfied , and Justice answered , and the Soul delivered from under the Covenant of the Law as broken , and the power of sin removed , the bond of the Covenant whereby they were married , is now dis-annulled , so that sin cannot Challenge any Right over the soul , no more than a dead Husband , nor yet should the Soul yeild to any such Claim . As Sin and Satan can make no Claim to the Soul , so neither can they keep possession of it ; but they are Outed there also by Christ. For as it is in Marriage , the Woman who is engaged by Marriage Covenant , as she is bound by Law to the Man , so are they tyed to mutual Cohabitation one with another , possession and enjoyment of each other : So here , when by the breach of the Covenant of the Law , the soul was under the Right and Claim of sin , sin and Satan took up their abode in the soul , and took possession of it . So Satan is said to cast it into the mind of Judas , and to enter into him , Luke , 22. 3. And Judas himself is said to be a Devil . Joh. 6. last . That was only spiritually . And what he did to him , he doth to al the Children of wrath , while they remain in their natural estate , when now the Lord Jesus comes to bring the soul under the Covenant of Grace and to make the sinner one of the seed of that Covenant , he casts out sin and Satan , and dispossesseth them so , that they cannot have ingress and egress as before , nor can he say , I will return to my house , nor take up his abode there , nor wil he find it swept and garnished that he may solace himself therin , and enjoy his habitation as in former times , but he finds the door now shut against him : This is the meaning of that place , Joh. 12. 31. Now is the judgment of this world ; now is the Prince of the world cast 〈◊〉 : and I if I be lifted up will draw all men after 〈◊〉 . Our Savior in the foregoing Verses being to 〈◊〉 into his Agonie , and sensible of the dreadful 〈◊〉 of his Father , he prayes , Father keep 〈◊〉 from this hour , but for this Cause came I unto 〈◊〉 hour . Father , Glorifie thy self : that is , In his 〈◊〉 : And the voyce from Heaven answered , I 〈◊〉 , and will Glorifie it : I have Glorified my self 〈◊〉 thy Life , I wil Glorifie my self in thy Death . 〈◊〉 our Savior ads , Now : that is , When he was 〈◊〉 suffer the judgement of this world . That wil be 〈◊〉 when he is Crucified . The Prince of this 〈◊〉 Satan is cast out , shal be cast out from taking 〈◊〉 keeping possession of the souls of sinners . For 〈◊〉 Christ be lifted up , on the Cross , and suffer , he 〈◊〉 by the power of his Death break down the 〈◊〉 wall , and draw all Nations , his Elect out of 〈◊〉 Nations shal be called by the preaching of the 〈◊〉 . This I take it , also is the meaning of that place , 〈◊〉 . 16. 11. When the Spirit comes , he convinceth 〈◊〉 world of sin , that they be miserable in regard of 〈◊〉 , of Righteousness , that there is Salvation in a Christ , and free pardon ; and of judgement , because 〈◊〉 Prince of this world is judged . This shews the 〈◊〉 of the soveraign Government of our Savior , so Joh. 5. 22. All Judgement is given into the hands of Christ , that is the immediate dispensation of al sovereign Power and Rule . And this was one of the things that Peter , in whose Ministery the Spirit after the Ascention of our Savior Convinced the world of , Acts , 2. 36. Let all the house of Israel know assuredly that God hath made this same Jesus both Lord and Christ. So that he will not break the bruised reed , which is done in Contrition , when the soul is bruised with the sight and sense of sin , and yet is indeed wholly helpless and weak , yet he wil not break it by despair , until 〈◊〉 bring judgement unto victory , make his Government and Dispensation Victorious . The Soul comes now not to be acted by the motions of sin , nor carried by the temptations of Satan as formerly , that howsoever its true , that while Satan Converseth here in the Camp of the Saints in the Warfare of this world , and while we carry these bodies , the houses of Clay without us , and a body of Death within us ; It cannot be but 〈◊〉 and Satan wil give many assaults and press in mightily upon the soul , and with the violence of their Charge somtimes may crowd the soul out of its intended Course of spiritual Conversation , and justle it aside out of the right way , yet they shal never be able to prevail , as to pervert the frame of it : but the set , and face , and frame of the soul wil be towards God , and the bent of it for him . Hence Christ is said by Death to destroy him that had the Power of Death , that is the Devil . Heb. 2. 14. To destroy him ( in the Original ) is to take off the Activity of Satan , and by a deadly blow to stay the prevailing virtue of any temptation , as that it shal not sway the soul to its bent , though it may hinder the soul and dull the acts of it in the daily exercise of spiritual Duties . Look as it is in a Bowl that is strongly byassed one way , and so carried to the mark , however by many rubs and ruggedness of the way , it may be turned aside and justled out of the right tract , yet it sets toward the mark , and is carried that way , and wil fal that way by the force of the byas that doth over-sway it . So it is here , The Spirit of the Lord that layes hold upon the soul , is like the weight of this byas , that is fastened to it , and closeth with it : So that however the strength of temptation or corruption may by a 〈◊〉 violence justle the soul out of the way , and out of that right and righteous proceeding in which 〈◊〉 ought to walk , yet the over-swaying hand of the Spirit wil keep the bent and set of it towards the Lord and his Truth . 1 John , 3. 8. Christ was manifested that he might destroy the works of the 〈◊〉 ; that he might Analise and unravel , and undo 〈◊〉 it were , and take in pieces that frame of wickedness which Satan had set up in the heart , and turn it up-side-down . When the Soul was turned from God , unto sin , and the Creature , Christ came that 〈◊〉 might be turned from sin and the Creature to God again : The word is the same with that Joh. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , destroy , or take down this Temple : And here , 1 Joh. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : So to loosen one tyed in Bands . So the Lord Christ doth the works of Satan ; Satan may grapple with the Soul , and lay violent hands upon the Heart , but bind it he can never more , or make it a servant to himself . Quest. 6. Why is this Work of Attraction given to the Father ; as in the text , None can come to Me , but whom the Father Draws ? I Answer . This Work as all Actions which pass upon the Creature and leave some change there are equally and indifferently wrought by al the 〈◊〉 in the most Glorious and Blessed Trinity , and so are truly understood of al , and truly given 〈◊〉 : but only they are in several places in an 〈◊〉 manner attributed unto some because of some peculiar Consideration that may be attended by 〈◊〉 of some Circumstancees in the place ; and so the intendment of the Spirit , and aim of the Text , may rightly be attended and conceived in this place ; 〈◊〉 shall a little explicate and unfold both , that al mistakes may be prevented . This Work of Drawing is Common to all 〈◊〉 Three Persons . That which issues from the Deity and 〈◊〉 firstly , that must indifferently belong to al the Persons : For as al the Persons have the same individual Essence wholly and equally communicated , they are al one God. The Unity of the God-Head is a of it , and al in a like manner at once given to them 〈◊〉 And thence it follows , That as the same Essence , 〈◊〉 the same both Attributes and Actions which appertain to the God-Head , or be done by the God-Head are wholly and joyntly affirmed of all the Persons They al are Infinire , Eternal , Omnipotent : 〈◊〉 Create , Redeem , Call , Convert , Sanctifie ; because these Actions are Creatures , therefore 〈◊〉 the first Being , but from the First ; therefore from the God-Head : and therefore are truly said to 〈◊〉 done by al that have the God-Head , and are truly said to be God , and so by al the Persons . Again , Look we to the language of the Spirit 〈◊〉 the Scripture , we shal see that either the very 〈◊〉 of the text so speaks as here , or else the same thing in the same 〈◊〉 , in some variety of Explication 〈◊〉 given unto al. That which is here said of the Father , our 〈◊〉 speaks upon the like occasion of himself , Joh. 12. 31. And I , if I be lifted up shall draw all people to me The same word here and there is used : The 〈◊〉 work also intended , though not in the same expressions , is affirmed of the Holy Ghost , Joh. 16. 9 , 10. I will send the Spirit , and he shall Convince of Sin of Righteousness , of Judgement : This Conviction is the special work of the Spirit in this great 〈◊〉 of Attraction . Lastly , It s a known and received Principle of 〈◊〉 , That the Persons differ each from other , 〈◊〉 in some Internal and Incommunicable relative 〈◊〉 , whereby the Personallity of each is 〈◊〉 , and the Person distinguished , as begetting 〈◊〉 the Father , to be begotten to the Son , to proceed 〈◊〉 Both to the Holy Ghost : And so the Order 〈◊〉 Manner of the Working of each which of 〈◊〉 follow herefrom , as the Father works of 〈◊〉 and first in Order , the Son from the Father and 〈◊〉 in Order , the Holy Ghost from Both , and 〈◊〉 last in Order . And therfore observe from 〈◊〉 before we pass , That it is a dangerous Deceit , 〈◊〉 a desperate Mistake , so to appropriate this work 〈◊〉 the Father , and some other actions to the Son , 〈◊〉 Holy Ghost , as that we should thereby bring in 〈◊〉 Ranks and Conditions of Christians . As 〈◊〉 Example , From this Fancy men have forged such 〈◊〉 of the Works of the Persons , and such 〈◊〉 suitable of Christians who receive such 〈◊〉 ; As they Attribute Drawing to the 〈◊〉 , Liberty to the Son , Power to the Spirit : and 〈◊〉 , such are under the Fathers Work : such under 〈◊〉 Sons Work but yet are not attained to the work 〈◊〉 the Holy Ghost . And such who are to be under 〈◊〉 work of the Spirit and so to be sealed , they have 〈◊〉 al the former : Whereas in truth , and according 〈◊〉 the simplicity of the Scriptures , al these works 〈◊〉 saving , and al of them wrought by al the 〈◊〉 , and he that is under the work of the Father in 〈◊〉 of these , is also under the work of Christ , and 〈◊〉 Spirit in them al. For as Drawing ( before ) is 〈◊〉 to al as wel as the Father , the like we may say of Liberty , and Power . Doth the Son set us free ? 〈◊〉 . 8. 31. So doth the Spirit . For , 2 Cor. 3. 17. Where the spirit of the Lord is , there is freedom : The law of the spirit of life hath freed us from the law of sin and death . Rom. 8. 2. Doth the spirit seal us ? Ephes. 1. 13. So doth the Father also : 2 Cor. 1. 12. He that consirmeth and sealeth us is God who hath given unto us his holy spirit : So likewise our Savior who hath the two edged sword in his hand . Rev. 2. 17. He gives the white stone and the new name that no man knows : That is the secret of Adoption , and seal of Sonship ; yea , it is general , What ever he sees the Father do , even those things the Son doth also . Joh. 5. 19. We must be 〈◊〉 and wary therefore that we be not taken aside 〈◊〉 that Delusion . Though this Work be wrought by al , yet it is attributed unto the Father here in the text : because the manner of his work is herein more plainly discovered , and expressed also experimentally unto the heart ; and that as here he is 〈◊〉 , 〈◊〉 send the Lord Jesus : I shal shortly open both : 1 Why it is ascribed to the Father : And , 2 Why to the Father as sending the Lord Jesus , Unless the Father which hath sent me , draw him . First then , Why the Father is said to Draw ? This Drawing as we have Disputed formerly , implyes Two Things in it of necessity : 1 〈◊〉 from whence the soul is drawn , and that is sin upon which the soul was 〈◊〉 . 2 Somthing unto which the soul is drawn , and that is 〈◊〉 . Now both the Expressions serve both these Intendments in a most pregnant manner . Because the Fathers manifesting himself in his displeasure unto the soul , doth 〈◊〉 〈◊〉 , and most 〈◊〉 the work of that holy violence 〈◊〉 is 〈◊〉 unto the soul 〈◊〉 the 〈◊〉 of the 〈◊〉 from it , and 〈◊〉 which this drawing we know is 〈◊〉 , 〈◊〉 , which may 〈◊〉 〈◊〉 〈◊〉 be conceived . The sin of Adam falling from his Creation in which the 〈◊〉 of the Fathers working is especially discovered , in that he is the original in the Deity , first in Order , and Working from himself , and Creation is the Original of things , there they have their beginnings : Hence in Scripture it is said to be 〈◊〉 directly against him , and indirectly against the Son and the Holy Ghost ; because that work wherein though they al wrought , yet the manner of the Fathers dispensation did principally appear . 1 Joh. 2. 1. Little Children sin not at al , but if any man do sin , we have an Advocate with the Father . He sayes not , We have an Advocate with an Advocate : Christ is not properly , and firstly , and directly an Advocate to himself , but an Advocate is to plead with the party offended , in behalf of him who stands guilty and hath offended , and therefore he is said to be an Advocate with the Father , because he was the offended party properly and directly . Christ an Advocate to plead the Cause of his people , the Spirit the Witness to Certifie of the Success what the Advocate hath done for them , and what acceptance he hath found with the Father in their behalf . Hence the Fathers Displeasure in the fierceness of it comes as most cross , and directly contrary unto sin , and so the sinner ; because directly wronged , and therefore hath most reason , and is most ready to offer violence to the sin , for the destruction of that , and the Confusion and Condemnation of the sinner because of that : And hence therefore the resistance of sin comes to be destroyed , and the soul of the sinner most affrighted for it , and wearied with it , and so compelled to part : And therefore our Savior who was in our stead , and became our surety , and bore our sorrows , the chastisement of our peace being upon him , He sayes , Shall I not drink of 〈◊〉 Cup which the Father will give me ? Joh. 18. 11. By Cup is meant those sufferings in our behalf 〈◊〉 the Father had appointed , and did also lay upon him ; and so Consequently upon us in him . If the fierceness of the wrath of the Father as the Partie directly offended is most cross to the sin of 〈◊〉 sinner , and most dreadsul to his soul as guilty , 〈◊〉 the Expression thereof even in that regard , is most fit , by a kind of violence to remove sin from the soul , and to force the soul from it . Again , The Father as he sends Christ , 〈◊〉 unto him : Because when he so makes himself manifest unto the sinner , he shews the soul whither 〈◊〉 should go , and what certain success it may expect ; yea , easie and ready acceptance with the Father , and deliverance from his wrath , and the vengeance deserved if it'do go . For when the sinner comes indeed to look upon the ghastly visage of sin , to see the heinousness , and the unsufferable bitterness of that Evil that doth undoubtedly attend upon it . He now Concludes , he must either part from sin , or else he must needs perish in it : it cannot be avoided . Go he must from his sin , but whither to go he cannot tel , that the filth and guilt of sin may be removed from him , and he delivered from the wrath of the Father which he hath deserved by it . When he hath sought far and neer for succour and shelter , that Heaven and Earth professeth there is no salvation to be had in us . Holy Ordinances and Duties say , We have heard of the Name thereof , but we neither have it , nor can give it , only we have heard tel there is Salvation in Christ , and in no other Name under Heaven : The 〈◊〉 therefore intends to make out to a Christ , but 〈◊〉 the Question and Doubt meets him , Though Christ can Discharge my Debt , lay down and present sufficient pay , It s yet doubtful whether the 〈◊〉 , being the Creditor , wil accept of it , and rest 〈◊〉 with it , or no : Yea , sayes the text , The Father hath sent him for this purpose to be his salvation unto the ends of the earth , and therefore he wil not refuse him : briefly , therebe Three things 〈◊〉 in this sending , which may draw the 〈◊〉 of the sinner towards Christ. 1 That God hath appointed him , in his 〈◊〉 purpose and Counsel , to accomplish this work , 〈◊〉 . 49. The Lord hath called me , vers . 1. And he 〈◊〉 unto me , Thou art my Servant , in thee will I 〈◊〉 glorified , vers . 3. Thou shalt be my salvation to 〈◊〉 ends of the earth , vers . 6. Joh. 6. 27. For him 〈◊〉 the Father sealed : A Comparison taken from Princes when they would send any with certain Evidence of their Appointment and Approbation , they 〈◊〉 him a Commission , and signifie their mind under 〈◊〉 Hand and Seal : So the Commission and 〈◊〉 of the Father , is as it were the Evidence , and 〈◊〉 undeniable , that he was Designed to this 〈◊〉 . 2 That he hath fitted and furnished him with all 〈◊〉 abilities and sufficiency to discharge the 〈◊〉 of Redemption committed to him , Psal. 89. 19. He hath laid salvation upon one that is mighty 〈◊〉 save : Yea , Isa. 61. 1. 2. The spirit of God was 〈◊〉 him , and he hath anointed him , i. e. 〈◊〉 him with Grace , that he might suit al the 〈◊〉 and desires of his people , yea , with the spirit above measure , Joh. 3. 34. 3 That he accepts of him , and his Service and Mediation , in the behalf of al those whose 〈◊〉 and places he sustains , Matt. 3. last . This is my 〈◊〉 , in whom I am well pleased : Not with whom only , but in whom , with al those whose place he sustains , and whose surety he was . If God the Father who was offended , and that deeply with my sin , and therefore is now come out against me , either to destroy my sin , or to ruinate and condemn my soul , he hath appointed the Lord Jesus his Son to deliver poor Creatures from their sins and from his wrath , and he hath fitted him for this so great a work , and he wil accept him only , and al that sue for acceptance in him . He only appointed , fitted , and accepted for sinners , let us therefore look towards him , and go to him . The Father that hath sent him for this end , would drive me out of my sins , and send me to him for succour and relief , that I may be sure to speed . And I may be sure the Father who is so deeply offended , wil never refuse him , 〈◊〉 me , if I come to him through his Christ. So we have done with the Explication of the Point . Instruction . We may hence by way of Collection inferr several things , which are of much Consequence in our daily Course , and yet al appertain to this place as to their proper residence where they have their first rife , and therefore may most cleerly and rightly be here discussed and so discerned by those who will encline their ear , and apply their heart unto wisdom . Hence it follows by force of undeniable Consequence , that this work of Attraction ( and so of preventing Grace ) proceeds from God as the only Cause thereof , and depends wholly upon his 〈◊〉 pleasure , and that he works in us without us : We being destitute of al Ability which might help thereunto . That which is done by a Holy kind of Violence against the natural inclination of the heart , that must needs be done upon us , but not by us ; we have no hand in that work , and so it is here as hath been proved . Let me ad Two or Three Reasons more besides the Evidence of the Rule from whence it is immediately deduced . Here that Weapon comes first to hand which some of the Ancients have so often used in this Cause , and its the Canon of the Apostle , and that Staple Principle that cannot be gain-said , Rom. 9. 16. It is not in him that willeth , or in him that runneth , but in God that shews Mercy . Where al other helping Causes that may share in the Conversion and bringing home of the sinner , are wholly denied & cast out , though they were Means of special improvment , that if any thing might seem to further it , they might have been of peculiar use , and of a speeding nature . It was not a sleepy , careless , slighting of the attainment of any spiritual good , or a sloathful attendance upon it , nor is it a kind of heartless , and spiritless Affection to it that are here rejected , nay though his will was there , and the strength of endeavor , yet both miss the mark ; The Apostle is Plain and peremptory , Let him set Heart , and Feet , and Hand , and Head on work , he shal never do no good on it , it is not there . It s meerly only in him that shews Mercy . It was wont to be Answered by the Pelagians , that it is so said , That it s not in him that Runs , or Wills , without Mercy pittying of him , and Grace assisting of him , he cannot do it without these , let him do what he can ; yet he can do it with these . The vanity of which Answer hath been long since discovered , as that it crosseth and corrupteth the very meaning of the Apostle . For then the meaning upon the self same grounds would here be thus , As it is not in him that Wills and Runs without God assisting , co-working ; so you might turn the tables : It s not in God that shewes Mercy without him that Wills and Runs . For if the words be not a plain & peremptory denial , but only comparatively to be taken , It s not so much , or not in his willing and running without Mercy prevailing and helping , yet they concur as Causes in this work ; then may they as 〈◊〉 be taken the other way : It s not in God that shews Mercy only and wholly , but in him that wills and runs in part , which is to destroy the text , and to cross the intendment of the Spirit . That Dispensation of God which gives ability and a Principle to the will for to work that act and dispensation must be before the ability of the will and act of it , and so cannot be caused by it . As if God put a soul into those dead dry bones in Ezek. 37. that they might live , this putting in of the 〈◊〉 whence comes life , is before , and so without the work of the soul , or life also ; and not at al caused by either . But this Preparation and pulling away from sin , is to make way for a spiritual ability to be given to the will for to work , and therefore it is before the will and work , and either of them as any cause . So the Apostle John , 1 Joh. 5. 20. He hath given us a mind to know him and his Christ. Not only drawn out this act of Knowledge , but given a mind also to enable us hereunto . 2 Cor. 3. 5. We 〈◊〉 no sufficiency as of our selves to think a good thought , but all our sufficiency is of God : Not only the thinking , but the 〈◊〉 thereunto . It s he that gives a 〈◊〉 of flesh , and then causeth us to walk in his wayes : Ezek. 36. 26 , 27. This is to be Observed against a wretched Shift and cursed Cavil of the Jesuits ; when they would pretended to give way to the Grace of God ; and yet in truth take away what they give : And therefore they yeild freely and fully , That it is God who gives both the will and the deed . And Grace is required of necessity unto both , and neither can be without it ; nor will nor deed . But in truth this is nothing but a colour of words , when the sense which they follow sounds quite contrary . For ask but their meaning , and when they have opened themselves , al comes to thus much ; That the Lord hath a Concourse and a co-working in the Will and Deed , and sends forth an influence into the act of the Will , and of the work done : and leads forth and guides both unto their end . And this is no more than he doth with the act of any Creature ; the first cause concurring with the second : For in him it is that we live , and move , and have our being . As it is with Two men that draw a Boat or a Ship together , each man hath a principle and power of his own whereby he draws , but both these meet , and concur , and co-work together , in the drawing . So that al this that is said is but indeed to darken and delude the Truth ; yea , and to destroy the work of Gods Grace , and deceive the Reader . For this gives no more to the work of Gods Grace in Conversion , than it doth to the Act of Providence upon , and with the act of any Creature reasonable . Whereas this must be observed carefully , and for ever maintained as the everlasting Truth of God , That the Lord gives a power spiritual to the work , which it had not before he Concurs with the act of that power when it is put forth , he gives him a being in the 〈◊〉 of Grace , before he leads out the act of that being . He first lets in an influence of a powerful impression upon the Faculty of the Will , before he Concurs with the Act 〈◊〉 Deed. He gives a heart of flesh , and then causeth them to walk in his wayes : As if one could put a Principle of life and motion into another , and then draw forth the act of that power to the performance of the work : As to draw a Boat , &c. This comparison will 〈◊〉 the truth of the work . As it is with the Sons of the first Adam , in the work of their Generation naturally , and the perverting and turning aside their souls from the Lord : So it is with the Sons of the second Adam in their spiritual Regeneration and Conversion . But in the 〈◊〉 the work is wrought in them without them ; so it is said 〈◊〉 Adam , He begate a Son in his own image , Gen. 5. 3. That the Son was begotten in point of natural Constitution , and that he was in Adams Image , his mind darkned , his will perverted , and the whole frame and disposition of the whole Man turned aside from God ; all which is wrought in the Child without any act on the Childs part . So 〈◊〉 is with every one that is begotten unto God by a new Conversion . There is an impression of Gods Spirit to turn them from 〈◊〉 unto God , without any ability of their own , further than it was given them by God , and acted by his Spirit . Jam. 1. 18. Of 〈◊〉 own will begat he us . Joh. 1. 13. Born not of the will of blood , nor of flesh , nor of the will of man , but of God. Hence then it follows in the second Place , That the Conversion of a sinner depends not upon , 〈◊〉 is lastly resolved into the Liberty of mans Will , which is the proper Opinion of the Arminians , and somwhat more 〈◊〉 than the 〈◊〉 themselves wil own . The sum of it , and the full sense of it will appear in the Answer to this Question : Suppose that all outward means have been used and improved by providence upon Two Persons indifferently , in the same place enioying the same helps , say Judas and Peter , who were both trained up under the wing of Christ , and received the droppings of his daily counsels alike , their minds both so far enlightned , and their Consciences convinced of the things of God and Grace , that they see what the will of God is , and what their way is to Happiness , by Beleeving in Christ. Here grows the Question : Why doth Peter receive Christ , and Judas reject him ? Why the Answer and last Resolution of Arminians is here ; It was in the Liberty of their own Wills , and Peter would close with Christ , Judas would refuse him . But the Orthodox Divines Answer out of the Word , The Lord gives a heart of flesh to Peter , and enables him : which he denies unto Judas , as he 〈◊〉 may , and Judas hath justly deserved he should . The wretchedness & falseness of the former Opinion appears as from the former ground , so also from these following Arguments . If the Will of it self hath not the next Passive power to receive Grace and Christ , then it is not in its Liberty to chuse or refuse : But it hath not the next Passive power , Rom. 8. 7. It is not subject to the law of God ; nay , it cannot be subject to receive the Work , therefore not Chuse the Work much less . If it be in the Liberty of the Will either to Chuse or Refuse , and that our Conversion is lastly resolved into that ; then it is in a mans own proper power and freedom to make himself to 〈◊〉 from another : which the Apostle peremptorily and professedly denies , 2 Cor. 4. 7. Who makes thee to differ ? And What hast thou that thou hast not received ? Why the Arminians will say , It was my own Will that made me to differ , the Liberty of my own Choice , because I used and improved my freedom wel , which another did not . That which exalts the Will of man above the power and will of God , and makes it the more principal Cause of our Conversion , that is injurious to Gods Grace , and opposite to his truth , and the aim of his counsel , which is to work al for the manifestation of the Glory of his free Grace . But this Opinion doth so . For it makes it in the power of mans will to frustrate and over-power al the Means which are provided , and the operations of the Spirit upon the soul , For , for al these , the soul may not be Converted . But if this be put forth , then the work is accomplished and brought to perfection without fail : That in genere 〈◊〉 ; this in genere causae efficientis proprie sic dictae . That is only to stir up power , this alone puts forth the power by 〈◊〉 it is wrought . This Delusion is exceedingly derogatory to the Glory of God , deprives God of that Praise and Thanksgiving which is due unto his Name ; for upon this ground , a Reprobate wretch who shal perish for ever in the bottomless pit , stands as much bound to God for his Grace and Bounty as he that is saved . For they were al equal in the Means provided , in the operation of the Spirit , and the offers tendered for good ; had the one the Ordinance , the other had so to . Had the one Priviledges , Abilities , the other shared equally herein . Was the one enlightned , perswaded , so was the other : That the one received Christ , that was his Free Will , he may thank himself for that , and not God. But the Saints when they come to acknowledge the Son of God ; at the meeting of al the Churches they do profess the contrary ; It was not their prayers , their tears , nor hearing , 〈◊〉 resolutions , 〈◊〉 performances , for al these their guilt still remained , the power of their Corruptions not removed . It was not any ability , or parts natural that could do it : for they see the spawn of al sin in their hearts , and had certainly had the strength of al distempers in their Lives , that they are not in the dungeon with Witches , upon the chain with Malefactors , they cannot thank their good nature for it . Nay it was not in al the means though spiritual and powerful , the Ministers they shewed the way , they set forth the glorious things of God and Grace , but it was not that which did it , but it was only in God that shewed mercy , meerly , only , wholly , out of the free mercy of the Lord. Hence , Our conversion depends not upon , nor issues not from the congruity of al such means , or the 〈◊〉 suitableness of al such Circumstances which may help forward those forcible perswasions which the Lord doth present to the Soul , and whereby he would so call the soul of a sinner to himself , as that his call may certainly find success . I conceive it meet to ad this Collection to the former , partly because this is the proper place to which it ought to be referred , and where it should be disputed , and from the former Doctrine receives its Doom , and Confutation . The Brain of the Jesuites is the Womb that bare it , and their Forgery gave it its first being ; a Brat of their Brain , a Conceit which they Forged and Anvilled out of the Froth of their own imaginations : For when they saw that it was a Conclusion absurd and unreasonable , yea , that which sounded harshly even to Common Sense to affirm , 〈◊〉 a mans Conversion was Lastly resolved into the Liberty of a mans own Will ; which advanceth mans free Will above Gods Free Grace , and makes the Will of man a superior and more principal Cause of our effectual Calling , than the work of Gods Spirit and Grace . It was so loathsom to look upon , That they Resolved not to Own it in such Apprehensions , but they devised to put another Vizard upon it , that so 〈◊〉 might appear other , when it was presented in other Apprehensions ; and because they cannot maintain what they say , they would say somthing which neither they , nor any else can understand . For they set down their Opinion in these Expressions . When God ( say they ) who made al Creatures , and so the Will of man , by his Wisdom and foreknowledge fully understood , what each Creature and so the Will of man would do in every event , condition , and occasion that could betide it : He also foresaw when the Will of man was set in such a Condition , so Disposed , so Suited with several Circumstances , and Conveniences , when his Perswasions would find the greatest Congruity and Agreeablness with his Disposition : And then presents such Arguments that suit his Disposition , and so undoubtedly prevails . So that these Three Particulars are attended in it . 1 The Lord works only by Moral Perswasions ; that is the alone way that he takes to draw , not offering any violence , for that they think is unnatural , and unreasonable . 2 The Will is still left indifferent , and in its own Liberty to Chuse , or Refuse . 3 The Lord out of his wisdom and fore-knowledge , sees how to hit the heart in a right Vein , takes the sinner in a good mood , hits his humor , watches as it were his advantages , observes what will meet and suit his disposition , and then presseth it , and so 〈◊〉 . He that God at such a time , in such a manner , by such means presseth , as carry a congruous , a suitable , and answerable agreeableness to his disposition , he is converted . He that hath not such hints taken to hit his Disposition , he is not Converted . So that Two men sitting at the same Sermon , the Spirit equally 〈◊〉 both , the Wills of both being equally apt and able to receive the work of the Spirit , yet there is Congruity and suitableness in the one , and there the word speeds ; not so in another , and there the word takes no place , 〈◊〉 prevails . Ask them what this Congruity and Agreeableness is ? They 〈◊〉 they cannot tell . And thus they mud the water and raise the dust , that they may go away in the dark , that others may not see them , nor see where they go . And thus they labor to shift off the pressure of Reason , as Hares when they are pursued they fall to their Jumps and Doublings , but al in vain , for the 〈◊〉 of this Conceit is Confuted from the former Doctrine . For if this Attraction be wrought by the impression of the work of the Spirit , without us though in us , then doth it not issue from any Congruity of Circumstances , which may cal forth the ability of our Wills to this work : but this work is wrought in us without us , we not sharing in any manner , as any Cause thereof . Therefore no Power , nor Disposition in our Will , carried by any Congruity of any helps , doth or can procure it . If the Lord doth by a holy kind of Violence destroy the resistance of the Will , when it doth , and cannot but oppose this work ; and therefore expresseth the power of his Spirit in way of Contrariety to its inclination , then doth it not look to any Congruity of any Circumstances to draw home the soul. But the former is true as hath been abundantly proved before ; Therefore the latter also . Nor do they , or can they by this pretence prevent the former Absurdity , as Resolving the Conversion of the Sinner , upon the Freedom of the Will. For they themselves Confess , as you heard in the Explication of the Cause , That this perswasion of the Lord put forth in this Congruity and suitablness of al the Circumstances ; It leaves the Will still at his liberty and indifferency , as the Masters and Maintainers of this Opinion do profess : whence I Reason thus , If it be left in the power of the Will , either to Receive or Refuse this Congruous perswasion , then is it in the power of the Will still , whether the act of Conversion shal follow or not ; then is the efficacy and success of the work of the Means and the Spirit resolved lastly into a mans Will. For if it be in his Will to succed , or not to succed the work of Conversion , then is it in the power of it , To make , or not to make the Means efficacious , for therein lies the efficacy of Grace . But besides the former Principles , weigh we a little the following Arguments , which further discover the folly and falshood of this Delusion . First , Experiment : Then , Argument . First , The Experience of the Saints left upon Record in the Scriptures ( which give witness 〈◊〉 ) give in Evidence , and that undeniable that in truth the Dispensation of the Lord is quite 〈◊〉 to this Conceit : who is pleased herein to magnifie the freedom , and power , and riches of Grace , that 〈◊〉 takes sinners at the worst , and over-powers the perversness of their hearts , and that many times when they are come to the height , and that in the very heat of their Rebellions , that they might indeed Confess it , and al the world see it : It is not the suitableness of our Disposition which God needs to take advantage by , but the Almighty and Al-sufficient efficacy of his Grace is such , That he doth what he Will , when our wills most oppose , and in reason there is least probability and possibility in the work of Causes to attain this effect . Thus the Israelites , Ezek. 16. 3 , 4. when the Lord called them , and took them to himself , he professeth their navel was not cut , nor salted with salt , nor washed ; but he saw them weltring in their blood , and that was a time of love which the Lord took , and said to them , Live. Isa. 43. 24 , 25. When they wearied him with their wickedness , and made him to serve with their iniquities , then be said , I , even I for mine own names sake will blot out thine iniquities . It was the carriage of God to Abraham , and typed out in the Son of his Promise , when his body was dead , her womb was barren , then he gives them a Son : He brings and begins his Church out of the dust , and calls things that are not , as though they were . Paul is breathing out threatnings against Christ , fierce in the pursuit of his poor members , and resolved to see the ruine of them , as he himself speaks of himself , he was mad with malice , and made havock with the Church , Acts , 26. 11. Acts , 1. 1. Gal. 1. last . The Lord takes this time , when he was in the height , and ruff of his outrage , to bring him to the embracing of the truth , when he was come out in greatest outrage in opposition and persecution of it , Acts. 9. And this was usual in the Course of Providence , and the Dispensation of the Means of Grace , for himself gives the ground of Gods dealing , and his aim in this . 1 Tim. 1. 16. To wit , That he might be an example and pattern to all Posterity to support the hearts of the rebellious Gentiles , that they might not sink under the weight of their unsufferable 〈◊〉 , but yet to seek the Lord. So it was with these Converts , Acts , 2. Some mocked , some blasphemed , 〈◊〉 derided the Apostles , and that was the season , the Lord took to set upon their hearts by the Ministery of the Apostles . And were the Scripture silent in this case , how often have we found it in our own experience acknowledged by many , those who came purposely to deride and scom the Ministery of the Word , somtimes to entrap and ensnare the Minister , somtimes to see , and slight , and jear at the Assemblies of the Saints : that was the time which the Lord took to seize upon their souls , to Convince , Convert , and Save them through Mercy , what Congruity or suitableness was there then for this work , unless you wil make Contrariety and the height of sinful rage , and opposition to be Congruity , this is Gods manner to do wonderful things beyond the reach of Common Reason , when it was hard to the people of the Captivity to beleive it ; God then sayes it was not hard to work it : Zach. 8. 6. Thus saith the Lord unto this people , If it be marvelous in your eyes , should it be marvelous in my eyes ? God usually carries the chiefest of the Expressions of his Providence by way of Contrariety , and cross Means in Common Apprehension , and the course of things , that he might silence the pride of al flesh , and the forgery of al 〈◊〉 , who are the professed enemies of his Grace : So Elias when he would make way for the Glory of the Miracle and Manifestation of Gods power , he doth nor only lay the Sacrifice upon the Altar without Fire , but digs ditches deep , and fills them with water , that the power of the Fire might appear more remarkablely , 1 Kings , 18. 33 , 34 , 35. So here , To this Experience , which cannot be 〈◊〉 , take these Reasons for further cleering of the truth , and the crushing of this Erronious Conceit . If the Conversion or Attraction of a sinner be lastly resolved into the Congruity and suitableness of Moral Perswasions : then may it lastly depend upon some natural Cause , or in truth upon some Common Circumstance of some outward occasion , and Conveniency with which the sinner may meet in the use of Means . For in the meeting and Concurence of these , as time , place , order , or outward helps , and the disposition of the party , in some , or al of these this Congruity wil consist . But this is to resolve our spiritual and supernatural Call into a natural Cause against Rule and Reason . For nothing can exceed the bounds of that ability which the Lord in the way of his Providence hath set in the Creature , natural Causes produce natural Effects only : Joh. 1. 12. Which are born not of blood , nor of the will of man , nor of the will of the flesh : There is nothing in Corruption , or natural Disposition , or the excellency of any 〈◊〉 , that brings forth this spiritual birth . Nay the Apostle professedly excludes al these as not able to bring about this work , and therefore sets out the vanity and emptiness of them , when they are at the highest ; We Preach ( saies the Apostle ) Wisdom to those that are perfect , which this world , nor the Princes of this world were never able to reach unto , 1 Cor. 2. 6. 8. If any were suited with the choicest Means , or had liberty to enjoy the choicest Opportunities , or the best Advantages , according to their hearts Content , these were the men , and yet these could 〈◊〉 〈◊〉 of this work : 〈◊〉 , a 〈◊〉 of outward Means which properly reach not the 〈◊〉 work , prove an 〈◊〉 unto this effectual Calling . So the Apostle , 1 Cor. 1. 26. Not many wise , not many rich , 〈◊〉 many noble : 〈◊〉 wisdom and choice abilities . wealth and outward 〈◊〉 , honor and 〈◊〉 , they are in 〈◊〉 , and so 〈◊〉 , and therefore Congruous to help forward a 〈◊〉 Course , ( because those that are not subordinate , 〈◊〉 , are 〈◊〉 〈◊〉 , and the Argument follows 〈◊〉 ) 〈◊〉 reason if any , then these who had 〈◊〉 and choice abilities to improve the Means , 〈◊〉 〈◊〉 the work , those who had wealth to purchase them , those who had authority to 〈◊〉 and them to serve their turn , they should be suited to al 〈◊〉 encouragements , to 〈◊〉 on in a Christian Course , but we see this doth it not . Some who have the greatest 〈◊〉 and suitableness of al Moral Perswasions , to draw their hearts to Christ , do remain for ever at greatest distance from him ; therefore saving Conversion is not resolved into , nor depends certainly upon the Congruity of Moral Periwasions . That some have such suitableness and yet remain at such a distance , I instance in 〈◊〉 those that sin the sin against the holy Ghost , and count the Blood of Jesus a Common thing : That these have the Congruity of al means to prevail with them , the Word wil give in 〈◊〉 proof , Heb. 6. 5 , 6. They taste of the heavenly gift , that is Faith ; are made 〈◊〉 of the holy Ghost , have tasted of the good Word of God , and of the powers of the world to come : They have a taste of Vocation , of Adoption , and 〈◊〉 , and 〈◊〉 ; and that there were 〈◊〉 of Moral 〈◊〉 to work these , I thus shew , Where there is a Concurrence of al Moral Causes which by the rule of Providence the Lord hath appointed , all those that he hath fitted and proportioned both to the nature of the soul , and the nature of the spiritual work needful for it ; such whom he hath so far breathed upon and wrought withal , that there is a taste of al the saving work of God left upon the soul , only the truth and reality of the work is 〈◊〉 , comes as neer to effectual Calling as may be , and not be Called ; as neer to the stamp of true Sanctification as can be , and not be Sanctified : there is the Congruity of al Moral Perswasions , and the meeting and Concourse of the strength of al Arguments and Reasons that can be propounded , only there is yet a principle internal wanting , which should indeed change the Will : For if the contrary to al these be incongruous , and carry a kind of unsuitableness , either to the necessities of the soul , and the work of God upon the soul for its saving good , then the presence of these carry an undoubted congruity , and answerableness to all the good of the soul and the work that should be done upon it . For certain it is when al the Means that God hath appointed are attended and used , also in the order and manner he hath appointed , neither more help , nor more Congruity can be desired , nor yet attained ; for if there be any other Means which God hath not appointed , those wil prove hinderances not helps ; or if they be used in any other Order than that he hath ordained , these are disorderly perverted and abused , and made unserviceable to do their work , or attain their end . And yet when the power of al these is improved to affect the Will , and stir and provoke it , but not change it , it is never savingly brought home to God. So Moses , touching the Condition of the Israelites , Deut. 4. 34. Compared with Deut. 29 4. Did ever God assay to take a people to himself with signs and wonders , and great temptations , and out of the heavens he made thee to hear his voyce , that he might instruct thee : What then was wanting ? He suited them with al miraculous expressions of his Love and Mercy ; but this was 〈◊〉 , To this day he hath not given thee a heart . And if he give you al Mercies beside , tryed you with al Corrections , pursued with miraculous Expressions of his power and faithfulness , if yet he give 〈◊〉 a new heart , al that ever he shal give wil never do you good . So the Prophet , when he was appointed and fitted in an especial manner , having his tongue touched with a Coal from the Altar , when he was furnished with gracious abilities from Christ to dispense the Word , yet al was to make their ears heavie , and their hearts fat , and their eyes blind , that they should not see , nor beleive , nor be converted , Isa. 6. 7 , 8. And therefore the Apostle when he had given the doom upon those back-sliders , he ads , We are perswaded better things of you , and things that accompany salvation , which these did not : 〈◊〉 6. 9. If al Means and Helps that can be used in way of Moral Perswasions , are wholly incongruous , and utterly unable to work upon the Corrupt heart of man , then there is no congruity of such Perswasions , that can savingly Convert , or Call the Soul , or draw the sinner to Christ : But al Means in way of Moral Perswasions that can be used , are indeed wholly incongruous , and utterly unable to work upon the corrupt heart of a sinner unto his Conversion ; but they reach not the Distemper or Cause of a mans misery and therefore can never do the Cure. For these are to Call forth the power a man hath into act , whereas the 〈◊〉 wants al spiritual power , whereby 〈◊〉 may be enabled to put forth any act that may be acceptable unto God , Rom. 5. 6. When we were without strength ; and the Apostle doth not say , We have some sufficiency to think a good thought , if some Arguments were suggested to draw it out , but doth plainly and peremptorily affirm , That all our sufficiency is from God , and therefore none firstly of our selves . 2. Cor. 3. 5. How silly was it , & incongruous to common sense to provide the sweetest sounds , and choicest musick to delight a deaf man ? To present the pleasingest colours to affect and please him that is blind , to set the most soveraign cordials and the most curious rarities and dainties before a dead man to refresh him ? Yet such is the Condition of every natural man touching the things of Grace : He is deaf and hears not , blind and sees not , dead and relisheth not any thing that appertains unto his peace , unless then you give him a new soul whereby he may live , al outward services are utterly unsuitable to his Condition : In a word this quaint devise of the Jesuit is so far from any sap , or any real subtilty in it , that the Opinion quite contrary ( in a true sense ) is most consonant to the truth . The Means ( then ) appointed and used in Providence by the Lord , may be attended in a double respect , either in regard of the end the Lord aims at , and the effect he intends ; and so it is true , the Means which the Lord hath Ordained carry Congruity and and suitableness for the attainment of his own end , and accomplishment of his own work . But Secondly , If we look at the corrupt Heart , and Nature , and Will of man , which is now to be subdued , and his darling Corruptions now to be removed from him , then it is most certain the Means which the Lord hath Ordained and useth for his Conversion carry not any Congruity , but a Contrariety to his corrupt heart and Will. That which must expel and 〈◊〉 Corruption in the heart , that must not have 〈◊〉 but a 〈◊〉 to it . But the Means which the Lord 〈◊〉 to Call and draw 〈◊〉 , are to destroy and expel the Corruption ; therefore they must 〈◊〉 not a Congruity , but a Contrariety and crossness to them . That Question which is attended with so many tedious 〈◊〉 , is from the former Doctrine 〈◊〉 and Concluded , and that undeniably , and because 〈◊〉 doth 〈◊〉 properly to this place , I shal 〈◊〉 Express it : Hence then it Follows , The Power of Grace put forth in the Work of Conversion , is irresistable . When I say , Irresistable : We mean not that the Corrupt Heart doth not Oppose and resist the Operation of the Spirit , and the 〈◊〉 of the Ordinance : for whilest that 〈◊〉 is 〈◊〉 , it cannot but labor the preservation of it self , and therefore cannot but oppose the power of Gods Spirit , which works the destruction of it . But this is the meaning , It cannot so prevail as to 〈◊〉 Gods intent , or to prejudice the work of his Grace , as that it should not find 〈◊〉 in the 〈◊〉 of the sinner , or hinder his 〈◊〉 home to Christ : This Collection in 〈◊〉 〈◊〉 , is 〈◊〉 Demonstratively , and undeniablely from the former Doctrine . That Grace which takes away the power of Resistance stirred up by Satan , or the Corrupt Heart of a Sinner , that cannot be resisted . But the Grace of God put forth in Preparation , and drawing doth by 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 take away the power of resistance in the 〈◊〉 Heart of a Sinner ; and therfore it cannot be resisted . Hence it Follows again in the Fifth Place , Wheresoever there is spiritual sufficiency of Grace ; there is also spiritual efficacy put sorth 〈◊〉 work of 〈◊〉 . These Two go hand in hand in this 〈◊〉 of God , and are either the same really , or do 〈◊〉 accompany one another . And I therefore mention this Collection , not only 〈◊〉 of the 〈◊〉 of it , as that it needs to be unfoulded and apprehended aright , especially considering 〈◊〉 is the proper seal unto which it must be referred , where his stock and 〈◊〉 may be observed , and where his 〈◊〉 〈◊〉 be Disputed and 〈◊〉 . But 〈◊〉 I 〈◊〉 it Convenient to take the more 〈◊〉 〈◊〉 thereof , 〈◊〉 of the special Benefit and Use thereof : The right 〈◊〉 of this makes ready way for the cleer 〈◊〉 of the Delusions of the Jesuits which they have invented and set up as blinds in the way that men might not see the 〈◊〉 of the Lord , and set forth and acknowledge the power and Glory of his 〈◊〉 . Nay , it hath found favor with some who otherwise follow the 〈◊〉 , and that truly , in their 〈◊〉 of the drawing of God , 〈◊〉 according to their divers Apprehensions , they set down Explications of their own Thoughts in a diverie manner . Their general Tenent is this , They make this 〈◊〉 Distribution of the Work of Gods Grace in Conversion , Auxilium est vel , Sufficiens . Efficax . The Dispensation of the Work of Grace in the way of Conversion , is either by way of Sufficiency 〈◊〉 〈◊〉 : Either Sufficient , or Effectual and Efficient . 1 All men say they have sufficient help from God in the Dispensation of the wayes of his Providences and Ordinances , that they may be Converted were it not their own fault ; they 〈◊〉 a power and a 〈◊〉 by the supply of this sufficient help from God to this end and for this work , and yet though they may , yet they do not attain success . 2 But the Elect and such as the Lord hath set apart to himself , have the Efficacy of this spiritual help from the Lord , as that they shal be , and in their times are actually Called and Converted unto God. Against these Forgeries , I desire this Fifth Collection may be attended . Where ever there is Sufficiency of exciting and preventing Grace , put forth by the Lord , for the Drawing , and Converting of the Sinner ; there is also the Efficacy of that Grace which never fails to attain success . First , We shal Open this Collection , That 〈◊〉 ful meaning may fairly and plainly be apprehended . Secondly , We shal shew how it follows evidently from the former Doctrine , as that the one cannot be granted , but the other must needs be yeilded . For the understanding of the Collection , attend Three Things . That this Exciting or Preventing Grace of God , it is not any Habit , or gracious Disposition imprinted upon the Soul , wherby it was in power or possibility to act or not to act , as it seems good and suits best with its own purpose . For Example sake , In those Actions wherein men are Causes by Counsel , they have 〈◊〉 and power to put forth such an action , or with-hold the doing of it as they see fit . A man hath a power to go hither or thither , to speak these or those words , yet he may sit still , and stop his motion , he may be mute , and silence his words . But as we heard before , It is the motion or actual impression of the work of the Spirit , so that God is not purposing and decreeing within himself , but putting his purpose into a powerful Execution , and so comes under such words to be deciphered , as Drawing , Teaching , Turning ; al which shew an actual Expression of Gods power and pleasure . Sufficiency of any Cause or Causes is to be attended , either absolutely in regard of the End at which they look , and then that is absolutely sufficient which can attain his End without any other ; if any hinderances it can remove , if any wants it can supply , if any thing to be done , it can procure it , accomplish it ; 1 Cor. 12. 9. My Grace is sufficient for thee . And thuse some Causes may be sufficient for the accomplishment of one Effect , which are not for another . Those Common stroaks of the Spirit in Illumination , and Conviction , and Moral 〈◊〉 , in propounding Arguments to the hearts , 〈◊〉 pressing on mightily by Evidence of Reason , are sufficient to make people beyond 〈◊〉 . Joh. 15. 〈◊〉 . If I had not come and spoken to them , they had 〈◊〉 no sin ; but now they have no Cloak for their 〈◊〉 Ezek. 3. 11. Whether they 〈◊〉 hear , or whether they will for bear , yet this they shall know there 〈◊〉 been a Prophet amongst them . It s sufficient to Condemn them , if not to Convert them . But these 〈◊〉 not sufficient to 〈◊〉 the work of Conversion , for there is more power required to that : There is not only an enlightening of the understanding , but 〈◊〉 opening of the heart ; 〈◊〉 . 3. 11. 〈◊〉 Baptize 〈◊〉 water , but there is one that comes 〈◊〉 , he 〈◊〉 〈◊〉 with the Holy Ghost and Fire . There is Sufficiency upon Companison or Supposition , upon this Ground or Supposal that we take in other Causes , in their 〈◊〉 and 〈◊〉 work with others ; and this is very improperly and abusively said to be Sufficient . This is the 〈◊〉 of the Popish Crew , There is Sufficient Help vouch safed on Gods part unto 〈◊〉 , for Salvation and Conversion , if they would 〈◊〉 of the freedom of their own Wills use and improve them for the End that the Lord hath appointed them , and doth now 〈◊〉 them if they wil give way , and welcome 〈◊〉 the light which the Lord hath now 〈◊〉 , and not reject the 〈◊〉 of God against 〈◊〉 : which is in truth to say it is not sufficient to work their Wills and Hearts to this , but it is sufficient to present , and perswade the Heart if it will for they who make the Will of Man a partial Cause with God in this work , 〈◊〉 that 〈◊〉 Will and Grace of God and his Spirit is not the sole and alone Cause , and therefore not the Sufficient 〈◊〉 to do it . As if Two men be partial Causes in drawing a Ship , neither are sufficient to do it . The like mistake is in that Expression & Comparison , in which the Fautors of this Opinion do so much please themselves : Say they , The Eye hath sufficient power to see , but yet unless the Air be enlightened , and the Object presented unto it , it will never see or perceive it , not put forth this power effectually upon the Object . Answ. The mistake is meerly in the manner of the Expression misunderstood : For Seeing implyes Two things in it . 1 To act upon an Object when it is presented in a right distance , and through a fit mean. 2 To bring this Object in such a manner to the Eye . That the Eye is sufficient to do the first , and is also effectual that way ; the Eye is not sufficient to the second , and therefore no wonder it doth not perform it . Thus it is in the spiritual work ; Deut. 29. 4. Though they had seen many signs and wonders , yet nothing was sufficient to work upon them , and prevail with them effectually : And it s added , because that unto that day God had not given them an 〈◊〉 : He had given them Wonders , provided Ordinances , crowned 〈◊〉 with Priviledges , and these might happily 〈◊〉 and Condemn , being sufficient for that : but not to Convert , unless he had given them an heart . This is the ods our Savior gives of the Sufficiency , and so the Efficacy of Gods Dispensarions , Matt. 13. 11. 13. To them I speak in Parables , that-seeing they may see and not perceive ; hearing they may hear , and not understand : But to you is given to know the Mysteries of the Kingdom of God. He not only gives unto his Disciples a word , but a mind to know . Efficacious , or Effectual Grace and Help is , when the work formerly intended and purposed by the Lord , is now really accomplished , actually performed , and put into Execution : When the Soul 〈◊〉 turned , and called according to his purpose , Rom. 〈◊〉 . 28. So that the ful sense is , Where ever there is 〈◊〉 absolute sufficiency of preventing and 〈◊〉 Grace , there is an actual Efficacy in the accomplishment of that work upon the Soul. And this 〈◊〉 from the former Doctrine by force of 〈◊〉 Argument several wayes : Thus , Where there is the Concurrence of all 〈◊〉 putting forth themselves for the work of Conversion , there that work wil certainly and effectually be brought forth ; because there is no more required to the existence of any thing , than the Causes of it , and those joyntly working for that End. But 〈◊〉 there is the sufficiency of preventing Grace , there 〈◊〉 al the Causes of Conversion , and all these working : For in that there is a sufficiency , therin al the 〈◊〉 are implyed : in that it is the sufficiency of 〈◊〉 Grace , which is a motion and impression of 〈◊〉 Spirit , therein the action of these is expressed : And the work must needs follow , and the drawing 〈◊〉 fail to be Efficacious . For the reason why a reasonable Agent is sufficient to accomplish , and 〈◊〉 doth not ; it is , because he hath power but 〈◊〉 and doth not put forth that power to the 〈◊〉 mance of the work : But so it is not here . Where Gods preventing Grace is put forth , there the work of Conversion doth undoubtedly follow ; because it alone works it in us , without us : but 〈◊〉 there is 〈◊〉 help of our drawing , there 〈◊〉 preventing Grace is put forth : Therefore there 〈◊〉 Conversion must needs be effectual . Where all the power of Resistance is 〈◊〉 〈◊〉 might hinder the work of our Conversion , there our Conversion must needs be effectual , but 〈◊〉 〈◊〉 drawing is , and so sufficiency of Gods exciting Grace , ( for that and drawing are alone ) there al the 〈◊〉 of resistance which might hinder is removed : herefore where this sufficiency is , the work of our Calling must needs be effectual . Hence again it follows by undeniable Evidence , That al men have not sufficient help of preventing Grace whereby they may be called effectually , and 〈◊〉 Conversion wrought without fail , if they would but improve the help as they may . This 〈◊〉 immediately from the foregoing grant , and 〈◊〉 beyond al gain-saying . For Sense and Experience puts it beyond al doubt and Dispute , That al men have not tasted 〈◊〉 Efficacy of saving Calling , but the Efficacy and Sufficiency of exciting Grace are either al one , or without fail go alwaies together ; therfore to whom 〈◊〉 Efficacy of this preventing Grace is not dispensed to them , the sufficiency is not . Again , The Letter of the Text gives in Testimony beyond controul ; They who share not in the drawing of the Father , they partake not of the sufficiency of exciting Grace : for herein the very nature of it lies , and the words are pregnant , No man can come to me , he hath not power to come unless the Father draw him . But the Father draws not al , for that is the scope of our Saviors direction and Caution whereby he would check the murmuring of the Jews , quarrelling with his Doctrine , and despising his Person ; now lest any should be taken aside by their sinful example , our Savior ads this as the Reason , and leavs it upon Record , No man can come to me , be his place , his parts , his excellencies and abilities never so great and glorious , therefore marvel not , it is not in their practise , it is beyond their power , unless they are drawn , 〈◊〉 yet they are not , nor are like to be . Again , There is yet a special work of Gods Grace and Favor , the want whereof our Savior makes a never failing 〈◊〉 why the souls of sinners never share in Christ , and 〈◊〉 neither in eternal life ; Joh. 6. 36. I said unto you , that you also have seen me and beleeve not : But they might have 〈◊〉 a Reason to be rendered , and a 〈◊〉 given , why that should be charged ; our Savior gives in His Argument which will admit no Answer to satisfie it , hardly a pretence to avoid the 〈◊〉 of it . vers . 37. All that my Father gives shal come unto me , and him that comes unto me , I will in no wise cast out . Not to be given , then is one Cause why men cannot come ; and so have not sufficiency of help to enable them to that work , and to partake of the comfort . Lastly , the sufficiency of exciting Grace may be attended Two wayes . Either , 1 In respect of the outward Dispensation of the Means , which the LORD 〈◊〉 appointed , and by which his Grace and Spirit is conveyed . Or , 2 dly . There is also the internal operation of the holy Ghost wherin only the sufficiency of saving Calling is accomplished . Now many thousand thousands , there be that never Communicated in any of these either the external , or 〈◊〉 : 〈◊〉 in the external ; when the special priviledges under the Law were paled in , and appropriated to the Nation of the Jews , You alone have I known of all the Nations of the world , Amos 3. 2. To them belong the Adoption , and the Glory and the Covenant , and the giving of the Law , and the service of God , and the Promises , Rom. 9. 4. He hath not dealt so with other Nations , neither have the Heathen the knowledge of his wayes , Psal. 147. 20. They who never heard of 〈◊〉 , nor Grace , nor Sin , nor Conversion , nor Salvation , 〈◊〉 have not sufficiency of outward Means whereby 〈◊〉 might be Converted , Acts , 17. 30. The times 〈◊〉 that ignorance , he over-looked : He regarded 〈◊〉 the Gentiles ; but now he commands all men to 〈◊〉 and repent ; as if he should say , Before he 〈◊〉 not so much as Call the Gentiles to the 〈◊〉 of the things of Grace . And for the inward 〈◊〉 , how many thousands have not the Common 〈◊〉 of the Spirit which tend to Conviction , and 〈◊〉 Perswasion , of whom that of the Prophet is 〈◊〉 , To whom is the Arm of the Lord revealed ? 〈◊〉 . 53. 1. Multitudes there be , to whom the word is 〈◊〉 of death . 2 Cor. 2. 16. In whom the God of 〈◊〉 world hath blinded their eyes . 2 Cor. 4. 4. That 〈◊〉 might not see the Glory of God ; who seeing see 〈◊〉 yet perceive not , hearing they hear and yet 〈◊〉 not , their ears are made heavie and their 〈◊〉 fat , that they should not be converted . The whole Nation of the Jews now Curse the Lord Jesus 〈◊〉 their Synagogues , and therefore have no drawing 〈◊〉 the Lord Jesus . And so much for the First Use of Instruction . The Second Use is for Consolation , to several sorts of men . First , Here is ground of incomparable , and inconceivable Comfort to support the hearts of 〈◊〉 sinners , from sinking under desperate 〈◊〉 , and that irrecoverably . When their Corruptions come in upon them like the mighty Ocean , when innumerable evils compass them about , 〈◊〉 their sins take hold upon them , that they are not 〈◊〉 to look up , they are more than the hairs of their 〈◊〉 , and their very hearts fail them : They find the Opposition so strong , and themselves so weak , 〈◊〉 work of deliverance so impossible to their own Sense and Experience , that their Prayers and Endeavors , and Hearts 〈◊〉 them : Yet here is a Gale 〈◊〉 Hope , and that which will uphold the Heart , if 〈◊〉 Lord will have in the soul , all Opposition in 〈◊〉 and Earth , shal never hold it . As he must needs go whom the Devil drives , so 〈◊〉 must 〈◊〉 come whom God wil draw : Though 〈◊〉 Means prevail not , thy Prayers speed not , thou 〈◊〉 not able by al thy Endeavors to bear up against 〈◊〉 stream , yet God is able , and it s his work , here stay they heart , God can do it , and who knows but 〈◊〉 may . Briefly , the DISCOURAGEMENTS are Three . First , The Assaults of Satan , he comes in amain , and makes batteries against the Heart , he Musters up al his Forces , and presents to the view of the sinner al the darkness of the kingdom of Darkness , and 〈◊〉 the venom of sin in the twinckling of an eye : 〈◊〉 presents al his Sins that ever he hath committed with al the aggravating Circumstances against Mercies , Covenants , Checks of Conscience : Lo , ( saith Satan ) do you not see al these , and they come in , 〈◊〉 troops , there is no end of them , not only in New-England , but upon the Sea , in the Land of our nativity , and he brings him to his Cradle , and 〈◊〉 him how he came a Child of wrath into the world : Withal , Satan lets in the guilt of al these sins upon the soul : Sayes Satan , if one sin deserve everlasting Condemnation as you know it doth , what then is deserved by so many sins Committed , continued in , repeated , against Means and Mercies , why Hell is too little for such a Rebel , God must make a new Hell for such a wretch . And withal Satan tells him the date of Mercy is past , your best dayes are done , you have had Means , and Mercies , and Friends to Counsel you ; very good , now Mercy is gone and past , you shal hear no more of the Mercy of God , or of Jesus Christ. Now Satan hurries the 〈◊〉 when he hath got him hither , ( the multitude of his sins , the guilt of his sins , and Mercy past ) why now had you not better go out of the world , than to live without Hope , and multiply your sins , and so your plagues forever ? Here he hurries the soul up and down , and gives him no leave to think of Mercy . Oh! sayes the soul , Is there no hope in Jesus Christ , the Means of Grace , and the Spirit of God ? Why , sayes Satan , Do not you deceive your self , you have had Means , and Mercies , and you are just in the place where you were , therefore you had best put an end to your sins , and self , and life , and all . Now mark 〈◊〉 ; In this Case you should have recourse to the former Doctrine , Satan wil not cannot be entreated that 's true : Aye , but God is stronger than Satan , and he can cast him out of thy Soul ; It is not Arguments that can do it , but God can do it : Say therefore , Though my Prayers , my Endeavors , my Heart , my Hopes fails me , yet God 〈◊〉 do it ; though my Soul cannot leave my sin , 〈◊〉 my 〈◊〉 wil not , cannot leave my soul , yet God can force away my sin from my soul , and command my soul to return from iniquity , God can do this , Rom. 16. 20. The God of peace shall beat down Satan under your feet shortly ; What ever become of your Sense and Feeling listen not , attend not to his temptations , be sure to Retire hither as to your Castle , God can do it , it is the Almighty work of God , there stand , there live , and there die . Christ told his Disciples , He saw Satan fall from Heaven like lightening , Luke , 10. 18. That is , Suddenly and strangely . And Joh. 16. 11. Now shall the Prince 〈◊〉 this world be judged . God wil judge Satan for al those Temptations and Delusions of his , do not you own them , and God wil Condemn him for them : Nay , as it is , Isa. 43. 6. I will say to the North , Give up ; to the South , Keep not back ; bring my Sons from far , and my Daughters from the ends of the earth : Though thou shouldst be in the mouth of Hell , or in the bottom of the Sea , yet God is able to call thee from thence : He that saith to the Sea , Give up thy dead ; he can say to Hell , Give up thy damned . Therefore bear up thy Heart and Hopes , and Expectation that God may do that for thee , which thou art not able to conceive of . But yet there is another ground of Discouragement : Satan he 's Malicious , but Oh! the world and the snares thereof are so many , so mighty , that the soul is still in a maze , taken in a net as it were , and knows not which way to turn him . And there are some kind of sins which snare a man exceedingly by the world : As when loose Companions have 〈◊〉 within a man , and licentious Courses have taken away the heart of a man , Oh! the heart comes 〈◊〉 hardly there . The sinner shakes at the sight of 〈◊〉 Companions , he is convinced and resolved 〈◊〉 them , and yet he goes away to them , and is led by them , and when the Adulterer is taken with his Adulterous Mate , they scarce ever return again . 〈◊〉 lamentable what those that are acquainted with Cases of Conscience this way do know : still 〈◊〉 mates tempt , and these Companions over-bear though they resolve , and promise , and vow , 〈◊〉 pray , yet they are in again , just in the place 〈◊〉 they were ; so that the soul sayes , I am not able 〈◊〉 resist these temptations , I am never able to get 〈◊〉 of these snares , therefore sin I shal , and sin I must and perish I must : temptations are desperate here a man lies prostrate under them , not able to recover out of them . Now Brethren , when you are in such a Case as this ; you see your sins , you confess them , pray against them , and yet are taken aside by them , your heart is strongly engaged , and ensnared , you are not able to get from under these sins . Here 's all the hope I can give you : It is in Gods hand yet to pluck off thy soul , and to take away thy heart for al that . You know how Solomon the wisest , and Sampson the strongest , they were Deluded and snared , and taken by their own Corruptions and snares of the world Sampsons head upon Dalilahs lap , he would sit and lie , though he died for it . Brethren , it is here only , God may do good unto you : If I 〈◊〉 tel you , It is in the power of Means and Mercies , and any Congruity of Means , or Liberty of your own Wills , your souls might be deceived , but would never be Comforted : But look up to the Lord , there is Hope in him , there is Mercy with him . Joh. 16. last . Be of good Comfort ( sayes our Savior Christ ) I have overcome the world . Yea , the Lord professeth it , Ezek. 〈◊〉 . 32. They shall loath themselves in the sight of all their doings that have not been good . Say then , God is able to make me loath my self and my snares , and al the sinful entanglments that my heart is so taken aside withal ; this is that only that wil sustain thee and support thee : Joh. 16. 10. I have other sheep , and they shall hear my voyce , and them I must bring . I must bring the 〈◊〉 from his Cups , the Adulterer from the arms of his Queans , and the worldly man from all the snares of the world ; the Lord can do it , and wil do it also for those that belong to him ; therefore to that God look , 〈◊〉 that Christ look , who hath said it , and can do it , he can do it for thee as wel as for any other . A Third ground of Discouragement which the sinner finds , and that is the worst of al , viz. The stiffness and stubbornness of his own heart ; he cannot blame the Devil for 〈◊〉 of him , or the world for snaring of him ; he sayes , and knows his heart is as bad as Hell it self , he hath courted and desired temptations , his heart hath been lingering and hankering after them : and had not God been merciful to him , he had lived , and lien , and perished for ever in his sins . Nay , though there were no 〈◊〉 to tempt , nor world to allure , yet I have a heart like a dunghil , that steams up continually noysom abominations : Nay , that that 's worst of al , If after al the Mercies I have abused , and sins committed ; I had a heart that could repent there was some hope : but Oh! the stiffness and knottiness of this heart of mine , I have had Conscience checking of me , and the Minister reproving of me , and the Spirit of God striving with me , but Oh! I have a hard heart that cannot repent ; And this is the plague of al plagues , worse than the Devil and Hell it self , How shal I help my self here ? Moral Perswasions ? Alas my heart spurns at them all , and makes nothing of them al , I have had the Minister speaking to my soul , and the flashes of Hell in my face , and yet alas ! such is the desperate frame of my heart , that I wil have my sins or 〈◊〉 die for it . What wil al Moral Perswasions , and Congruity of Means do here ? Alas ! the Heart scorns al : As in the Case of a man , who fell into deep distress and horror of Conscience 〈◊〉 he had 〈◊〉 the sin against the Holy Ghost , lying in that a twelve month together , and the Lord let loose the 〈◊〉 of his own Spirit upon him , that he often thought to lay violent hands upon himself , but this was al that he had to support himself in that sad time ; my Salvation is not in mine own hand , it is not in my Will , but in Gods Will , It is not in him that Wills , or in him that Runs , but in God that shews mercy , Jam. 1. 18. Of his own Will he hath begotten us by the word of truth . He that made the Will , can only Convert the Will : Oh! then bless God , that hath taken our Salvation into his own hand , for if it were in our hands , if it were left to our Wills , we should never have it . This is that that may uphold the heart in the midst of al the heavie temptation , which wil 〈◊〉 or last seize upon the hearts of men . Again : Secondly , It is matter of Consolation to al the faithful who have found this work of God upon their souls ; it wil afford them ground of glorious support to fence and fortifie their souls against the dayes of difficulty , and times of distress , against what ever discouragements or desertions may 〈◊〉 them from within , what ever assaults or temptations may press in upon them from without in the following Course of their lives in future times . From hence they may promise themselves assistance and deliverance without fail , and certainly expect it . What ever the temptations be they shal never prevail against them , what ever the power and strength of their Corruptions be , they shal never be able hurtfully to overcome them ; If God the Father have once drawn them to his Christ , when they did nothing but oppose this work , al the power of Hell shal never be able to with-draw them from the Lord Jesus , when they desire to cleave to him , and to be His. He that plucked me away from my sin with a holy kind of violence , when I loved it as my life , and was loath to part with it , will he deny his 〈◊〉 to me when I strive against it ? He that forced his Mercy upon me when I resisted it in the dayes of my folly and wretchedness , when I resolved I would none of him ; wil he deny me Mercy when he hath given me a heart to beg and prize it ? He that sought me , and drew me , when I forsook him , wil he not embrace and entertain a poor Creature when I seek and sue for acceptance from him ? Thus the Apostle disputes and cleers himself with much boldness , and assurance of invincible success , and he gains and gets the higher ground of his Fears and Discouragments , Rom. 5. 6. 9. If Christ died for us when we were of no strength , nay , when we were ungodly , How much more being Justified by his Death shall we be saved from wrath through him , for if when we were enemies , we were reconciled , how much more shal we be saved by his life ? If when we had no strength , he rescued us from the hand of Hell , and Sin , and when Enemies reconciled us : when he hath given us strength and made us his Friends , wil he not for ever releive and succour us ? yea , much more sayes the Apostle , he gets upon the higher ground and triumphs over al the enemies of our salvation , as knowing he should certainly be Assisted against them al. Thus Samuel shored up the dismayed and sinking hearts of the Rebellious Israelites , when the Lord had thundred out his displeasure against them , by reason they had wretchedly , and treacherously , and unfaithfully rejected the Lord and his gracious Government , when they would not beleive Samuels words , he tels them , That God would thunder out his threatnings from heaven , 1 Sam. 12. 17 , 18. &c. And when the people saw the lightning and heard the thunder , and then saw the hamousness of their sins , and feared what heavy punishment they might expect from so terrible a God. Then they that cared not for his words and Counsels , crave his Prayers , Oh pray for us ( say they ) for we have sinned , and to all our other sins have added this , in asking for a King. Samuel to prevent the deadly symptom of desperate Discouragement , which would drive them from the Lord , and so from their own Comfort ; heads , You have indeed sinned , yet turn ye not aside from following the Lord : And again he ads , Turn not aside unto vain things that cannot help : And he gives this as a ground , For the Lord will not forsake his People for his great Names sake , because it hath pleased the Lord to make you his people : He that out of Mercy made you his people when you were not , he wil not forsake you when he hath called you to him : As the Elders of Israel Reasoned when they were to War with Jehu in the defence of their Masters Sons , 2 King. 10. 4. Behold two Kings could not stand before him , how shall we ? Let this be thy comfort and undoubted evidence of succour and deliverance : When thy heart was Satans home , and the power of darkness dwelt in it , when he had levyed al his Forces , he was strengthened and encouraged , by al the advantages that might be ; he had the hold of the heart , and entrenched himself in the stubbornness , and invincible stiffness of my Will , and that I was resolved to leave my life , but never to leave my lusts , nor renounce his temptations , which I entertained as my delight , and sided with al alurements , and stood in open 〈◊〉 against the Holy One of Israel . If Satan in his ful power could not keep his hold , nor my heart , but the Lord cast him out ; when he is Conquered , and his Forces spoiled by the Lord Christ : Shal he not for ever keep him out ? When I was under the power of Satan , he then rescued me ; being now rescued from his rage , and beyond his power shal he not preserve me ? He that destroyed the works of Satan when he was in his ful strength , intrenched , fortified in the unconquerable stiffness of his Will , and took away his Armour : being Disarmed , Dispossessed , and Conquered , shal he ever be able to recover and set up his works again ? By no means . The Third and Last USE of this Doctrine , is of Exhortation . First , To the Converted : Then , To the Unconverted : Here is somthing for both . First the Converted are hereby to be provoked to follow the dealing of the Lord : Here is a pattern to order their daily practice by . Hath God , doth God deal so with poor Creatures as to draw them from their sins to 〈◊〉 Christ ? Go thy wayes , and do thou likewise . Herein shew your selves Children of your heavenly Father , be merciful as he is merciful . And if in any case , I take it , Mercy is herein to be discerned , ought to be practised and expressed . As the Elect of God put on bowels of mercy , Col. 4. 11. If you be the Elect of God shew it in this , if ever you have received Mercy express it , if ever God hath shewed favour to you , shew the fruit thereof in shewing compassion to others : put too the best of your endeavors , even by a holy kind of violence to pluck away poor sinners from their sins , unto the Lord. So David , Psal. 51. 13. I will teach transgressors thy wayes , and sinners shall be Converted unto thee : I wil take no nay at their hands , they are stubborn , I was so ; they resist , I did so ; they are unwilling to part with their sins , I was so ; and yet the Lord hath done me good , and overcome al my evil with goodness , when I was in my blood , when I lay weltring in the guilt and filth of my sins , when I said I would have my sins and I would die , and was resolved to destroy my self , then he said unto me , Live poor Creature , Live : You cannot get your heart away from your Corruptions , the Lord wil do it for you , nay he can do it for you without you ; If he wil put forth the same power upon your soul as he hath done upon my soul you shal be drawn from your sins to Jesus Christ. In a word . 1 Do what you can your self . 2 Help them with supply from others . First do what you can your self ; let every man in his own particular set upon al such loving Means as are in your power , Compassionately and Couragiously to draw sinners from their sins to Christ : Heb. 3. 13. Exhort one another daily , lest any be bardened through the deceitfulness of sin . 1 Thess. 5. 14. Now we exhort you Brethren , warn them that are unruly , comfort the feeble minded , support the weak , be patient towards all men : As who should say , Lay about you to do al the good you can ; he makes a Christian man to be as busie as a Bee , that he should go no whither , but should seek and find occasion of doing good to one or other , you wil meet with some that are unruly , warn them and instruct them ; and some that are weak , labor to strengthen them ; some that are feeble minded and discouraged Christians , labor to quicken and encourage them : Let not those thoughts be found once in thy heart , Am I my Brothers keeper ? Yes , thou art , or else thou art his murtherer ; wilt thou defend his house from a thief , his body from 〈◊〉 ? nay , wouldest thou ease and raise his Ass from falling , and return his Ox from straying ? and wilt thou not do much more for his Soul ? Therefore take al opportunities that are offered , and seek what is no offered , and improve what you have to the 〈◊〉 . Jude , 23. And others save with fear , plucking them out of the fire . If thy neighbors Ox were in the pit , or himself in the fire , thou wouldest break 〈◊〉 the door and not strain Complements , much more when his soul is fallen into his distempers , as into a deep ditch , his soul is 〈◊〉 on fire from Hell , 〈◊〉 away the Drunkard from his Cups , and hale the Covetous man from the world , and those whom you see to be 〈◊〉 by any special Corruption , do 〈◊〉 you can to rescue them from the snare of the Devil ; and double thy forces , lay battery against the heart , to it again and take better hold ; it may be he sees his evil , and acknowledgeth his sin , and yet returns to it again , return thou to thy prayers , and tears , an 〈◊〉 , if he forget thy Counsels , Counsel him again , admonish again , besiege him , lie at him ; when thou meetest him in the way , walkest in the field , 〈◊〉 at the table , leave some remembrance upon 〈◊〉 of those you converse withal , say and do som thing that may help to draw their souls from their sins to Christ. God hath dealt so with thee , therefore deal thou so with others . Succour them also by all other Means . 〈◊〉 thou according to thy power and place , to 〈◊〉 them under the means of Grace ; As they said one 〈◊〉 another , Isa. 2. 3. Come let us go up to the house 〈◊〉 the Lord , he will teach us of his wayes . And as 〈◊〉 good man Cornelius , when Peter was to come 〈◊〉 Preach the Gospel to him , Acts , 10. 24. he Calls 〈◊〉 his friends and kindred together that the Lord 〈◊〉 work upon them ; and sayes he , We are all here ready to hear what the Lord hath commanded thee . This especially belongs to al such as have power and authority over others , as Magistrates may compel the Subjects , the Master may compel his Servants , and the Father his Children to use the Means ( for they can go no farther than a moral violence ) and to be under those Ordinances which they in their own Consciences are convinced of to be the Means of Conversion and Salvation : And look as they did when our Savior Christ came to any place , they brought the blind and the deaf , and dumb , and those that were possessed of Devils , and laid them down before him , and intreated him to Cure them ; Mar. 2. 4. So if thou hast a stubborn Servant , or a Rebellious Child , al the Means thou hast used can do no good upon him , bring him before the Lord in the use of the Ordinances , lay him down before him , and tell him what his Case is , what a blind mind , and what a hard heart he hath , and how he is possessed with a Devil , of pride , and self-willedness , and resistance against God , and Grace ; and say , It is with thee alone , O Lord , to work upon him ; Thus we should use al the Means we can to draw others to Jesus Christ. Here is also a word of Exhortation to the Unconverted , such as are not yet Called : You are to be entreated , That as ever you desire to see the face of God in Christ , as ever you desire to gain Evidence of Gods love here and happiness in another world , be sure of this , That you come under the Call of God ; This work of drawing is Gods proper work , come therefore under his hand , when doles are stirring every man goes to that door : So here , It is not in Man , nor in Ordinances , that 's true : but there God dispenseth it , Rom. 1. 16. The Gospel is the power of God unto Salvation : And if the Lord draw by his Spirit in his Ordinances , repair thou to his Ordinances for ever . It is the Lord only that makes his Call effectual , therefore come under 〈◊〉 Call of his in his Ordinances . It is God only that doth this work in us 〈◊〉 us : It is not in our power to help our selves , therefore better sit still , then rise and fall ; why 〈◊〉 we endeavor that we can never do ? I do not say thou canst do the work , but do 〈◊〉 go to him that can do it . Thou sayest thou canst 〈◊〉 go ; I confess thou canst not as a Christian , but 〈◊〉 I exhort unto is , Do what thou canst as a man , improve those Faculties , and Parts , and Gifts that 〈◊〉 yet left in thee ; and come under , and keep 〈◊〉 the Call of God. God meets his People in the 〈◊〉 of his worship , in the use of the Ordinances which he appoints , therefore go thou thither to meet with him . Thou hast an Ear to hear the word therefore thy feet can carry thee to other places , let them carry thee to the house of God , that mind and memory of thine can meditate upon other things , 〈◊〉 it meditate upon the word , and fasten upon the truth and the reasons thereof ; I do not say thou 〈◊〉 pray so as to please God , but pray still , who know but God may help thee ; thou canst confer 〈◊〉 things of no profit , and remember idle things of 〈◊〉 worth ; nay , such as leave a taint of Corruption 〈◊〉 Pollution upon thy soul ; use that mind , and 〈◊〉 thoughts , and that tongue of thine about the 〈◊〉 of God and Jesus Christ. Thou mayest do this , 〈◊〉 shouldest do this . Attend further these Two Directions . Present thy self before God in the use of 〈◊〉 Means of Grace , and when thou art there 〈◊〉 thy own abilities , either to do good to thy self , or 〈◊〉 receive good from God in al the Means that are appointed for thy good . Say therefore , Lord , it 〈◊〉 not in Man or Means to do any good to my soul , 〈◊〉 〈◊〉 heart here , and be sure thy soul be rightly 〈◊〉 of it . And mark what Balaam said , Lo , I 〈◊〉 come now , have I now any power at all to say 〈◊〉 thing ? Numb . 22. 38. So say thou , Here 's a 〈◊〉 mind , a dead heart , a damned soul , I live to 〈◊〉 and hear that , that thousands desired but never 〈◊〉 ; but now I am here , Lord , have I any 〈◊〉 to receive any good from any of the Ordinances , 〈◊〉 , Lord , the work is thine , do al for thy Servants , 〈◊〉 receive al the Glory from me ; you think you 〈◊〉 a large understanding to catch the reason of the 〈◊〉 , and a strong memory and can recount what 〈◊〉 hear , and you go for a right Godly man , because 〈◊〉 hear , and repeat , and profess , &c. Thou mayest 〈◊〉 al this be utterly destitute of any saving work 〈◊〉 thy soul , thou hast the out-side but thou canst 〈◊〉 come at the kernel , the sap , the sweet , the good of the Ordinances ; therefore say thus ; I can hear 〈◊〉 Word blessed be thy name , and I am able to remember , and repeat , and to discourse of the things of God , but Oh! the power of God to work upon my 〈◊〉 that I want , here 's a blind mind , and a dead 〈◊〉 , a lame heart ; Lord work upon it , and draw 〈◊〉 to thy self and that effectually : It was 〈◊〉 speech , 2 Chron. Chap. 20. Vers. 12. when 〈◊〉 had Mustered up all the Forces of ISRAEL , Yet , sayes he , We have no strength , nor do 〈◊〉 know what to do , but our eyes are unto 〈◊〉 . So shouldest thou say , for thou mayest have 〈◊〉 strength , and moral strength , but spiritual 〈◊〉 to hear profitably , and savingly , and to bring 〈◊〉 fruit unto God , this is not in any mans power of himself . Therefore say it , and acknowledge it , Lord , though I do what I can , yet I have no strength , 〈◊〉 do I know what to do , but mine eyes are unto 〈◊〉 . When you are got hither and keep here , be sure now not to leave the Ordinances of God , before you find some power beyond the power of Ordinances , and Man , and Means ; leave them not till you find the almighty power of God working upon your souls : As the Woman that labored of the Bloody-issue , and had 〈◊〉 al , she came and desired , Oh! that 〈◊〉 might touch the Hem of the Garment of Christ , and she felt in her self she was made whole , Mat. 9. 21. 22. Thou knowest the pride , and peevishness , 〈◊〉 uncleanness of thy Nature , the bloody-issues of corruption in thy soul ; that , nor word , nor Ordinances could help thee to this day , thou hast spent all , and done al thou canst do in the use of Means , and yet the issue is , the proud heart , the carnal heart , the unclean heart remains still , taken aside by 〈◊〉 〈◊〉 still ; what will you do now , you are in the croud of Means and Helps , but say , Oh! the Hem of the Garment of Jesus . That Vertue and Power may come from Jesus Christ 〈◊〉 work upon this Soul 〈◊〉 mine : But how shal I know that ? Answ. When you see the Ordinance so upon your soul really as you see it in your understanding and judgement , when you find it in the work of it upon your heart , as you apprehend it in the letter of it . And 〈◊〉 you shal 〈◊〉 the work really done , and your heart bowed , and loosened from those base Distempers , you never touch Jesus Christ until you find it so : Therefore as the Widdow , whose Child was dead , when Elisha sent his Servant , she was not contented with that ; but sayes , As the Lord lives , and 〈◊〉 thy soul 〈◊〉 , I will not leave thee : 2 Kings , 4. 30. The man came , and the staffe was laid , but 〈◊〉 Child was dead , till the Prophet came , and the power of God came along with him , and then 〈◊〉 Child arose ; Let me leave this upon Record for ever amongst you . This effectual drawing and quickning of the heart , is the alone work of God. It is not in him that Wills , nor in him that Runs , 〈◊〉 in God that shews Mercy . You know ( many of you , hundreds for ought I know ) that you never knew what Christ and his Grace meant ; and you know your hearts close with your sins though you dare not give way to them : Now mark , when you come and hear the mind of God , and the Ministers speak unto you , and the Will of God is published : Oh! Go your wayes home , and say , As the Lord lives , I will not leave thee until the Lord hath spoken to my soul , till I find the effectual work of the Word and Spirit of God drawing my soul from my sins to Jesus Christ. Therefore call for that same , shewing Mercy which the Apostle speaks of ; Rom. 9. 16. So then it is not of him that wills , nor of him that runs , but of God that sheweth mercy . When you have run what you can , and willed what you are able , then look up to the Lord to shew you Mercy ; the Minister hath spoken what he can , and I have heard what I can , but Lord shew Mercy ; and never leave until you have found that the Lord hath shewed you Mercy , in this work of drawing your Soul from Sin to Christ. FINIS . THE Application OF Redemption By the Effectual Work of the Word , and Spirt of Christ , for the bringing home of lost Sinners to God. The Ninth and Tenth Books . Beside many other seasonable , and Soul-searching Truths , there is also largely shewed , ●●The heart must be humble and contrite before the Lord will dwell in it . ●●Stubborn , and bloody Sinners may be made broken-hearted . ●●There must be true sight of sin , before the heart can be broken for it . ●●Application of special sins by the Ministry , is a means to bring men to sight of , and sorrow for them . ●●Meditation of sin , a special means to break the heart . ●●The same word is profitable to some , not to others . ●●The Lord somtimes makes the word prevail most , when its most opposed . ●●Sins unrepented of , makes way for piercing Terrors . ●●The Truth terrible to a guilty conscience . ●●●Gross and scandalous sinners , God usually exerciseth with heavy breakings of heart , before they be brought to Christ. 11. Sorrow for sin rightly set on , pierceth the heart of the sinner throughly 12. They whose hearts are pierced by the word , are carried with love and respect to the Ministers of it : And are busie to enquire , and ready to submit to the mind of God. 13. Sinners in distress of conscience , are ignorant what they should do . 14. A contrite sinner sees a necessity of coming out of his sinful condition . 15. There is a secret hope wherewith the Lord supports the hearts of contrite sinners . 16. They who are truly pierced for their sins , do prize and covet deliverance from their sins . 17. True contrition is accompanied with confession of sin , when God calls thereunto . 18. The Soul that is pierced for sin , is carried with a restless dislike against it . By that Faithful , and known Servant of Christ , Mr. THOMAS HOOKER , late Pastor of the Church at Hartford in New-England ; somtimes Preacher of the Word at Chelmsford in Essex , and Fellow of Emmanuel Colledg in Cambridg . Printed from the Authors Papers , written with his own Hand . And attested to be such , in an Epistle , By Thomas Goodwin , And Philip Nye . London : Printed by Peter Cole , at the sign of the Printing-Press in Cornhil , neer the Royal Exchange . 1657. READER . IT hath been one of the Glories of the Protestant Religion , that it revived the Doctrine of Saving Conversion , And of the new creature brought forth thereby . Concerning which , and the necessity thereof , we find so much indigitated by Christ and the Apostles ( in their Epistles ) in those times : But in a more eminent manner , God hath cast the honor hereof upon the Ministers and Preachers of this Nation , who are renowned abroad for their more accurate search into , and discoveries hereof . First , For the Popish Religion , that much pretend to Piety and Devotion , and doth dress forth a Religion , to a great outward Gaudiness , and shew of 〈◊〉 and wil-worship , which ( we confess ) is entermingled with many spiritual strains of self-denial , Submission to Gods wil , Love to God and Christ , especially in the writings of those that are called Mistical 〈◊〉 . But that first great and saving Work of Conversion ; which is the foundation of al true piety , the great and numerous volumns of their most devout writers are usually silent therein . Yea they eminently appropriate the word Conversion and thing it self , unto 〈◊〉 man that renounceth a Secular life , and entereth into Religious orders ( as they cal them ) and that Doctrine they have in their discourses of Grace and free wil about it , is of no higher elevation , than what ( as worthy Mr. Perkins long since ) may be common to a Reprobate ; though we judg not al amongst them . God having continued in the midst of Popish Darkness many to this day , and at this day with more Contention than ever , that plead for the Prerogative of Gods Grace in mans Conversion . And for the Arminian Doctrine , how low doth that run in this great Article ? this we may without breach of Charity say of it ; That if they or their followers have no further or deeper work upon their hearts , than what their Doctrine in that point calls for ; they would fal short of Heaven : though those other great truths they together therewith teach , God may and doth savingly bless unto true Conversion , he breaking through those Errors into some of their hearts . And how much our reformed Writers abroad , living in continual wranglings and Disputes with the Adversaries of Grace , have omitted in a Practical and Experimental way , to lay open and anatomize the inwards of this great work , for the Comfort and settlement , of poor souls , many of themselves do greatly bewayl : And to find them work , and divert them from this , it hath been the Devils great Policy ( who is at the head of all those Controversies ) as also ever since Pelagius time , to this very day ) to make that dry and barren plot of Ground ( namely the naked dispute of the freedom of mans wil ) to be the great seat of this War ( as the Pope did the Conquest of the Holy Land , in the darker times , to find al Christian Princes work ) and thither to draw al the forces and intentions of mens minds jejunely & in a great part Phylosophically to debate what power mans wil ( for-sooth ) hath in the Summity and Apex of Conversion to resist or to accept the Grace of God : and so whether Moral perswasions only be not Sufficient ? or that Physical Pre-determinations be not also requisite to Conversion ? whilest in the mean time , al those intimate actings of a soul in turning to God ; The secret particular passages , both on Gods part , and on the souls part ( which are many and various ) by which the soul is won over unto God and Christ ; those treaties the souls of men hold with God and Christ for justifying and Sanctifying Grace , and for union with him : these have been forgotten , or but overly and slightly touched upon , which if our reformed Divines would have made it their work distinctly to have insisted on , out of the scripture and their own experience : that Glory would have appear'd therein , which would have put a period unto al those janglings about Free-Wil . And further to take a serious survey of the present times in this Nation ; the temper of Professors is such , that it cannot enough be Lamented : Ordinarily men enter into and take up a profession of Religion and that with difference from others , upon very cheap Rates . And do give and receive Honor of being such to and from one another upon so slender grounds ; that we with grief say , there hath been more of Profession in these changes , when less of Regeneration . The Causes whereof are more than of one sort , or than which we are able to enumerate . Yet for instance ; Either because God hath in the Course of his providence involved the Cause of Religion , and the Vindication of the liberties of the sincere Professors of it , ( formerly so much oppressed ) with so high an hand , and out-streched Arm ; so apparently , that therefore Carnal men have fallen in , and mingled themselves ( as that mixt multitude of Egyptians who came forth of Egyptian bondage with the Israelites ) and joyned issu therewith , and Learning a little to speak the 〈◊〉 Language , and give Religion , and good men good words ; and being for the Common Cause , ( as they cal it ) they have thereby put themselves and been received into the Common Roll of men wel affected in Religion , as wel as to the publique . Or else ( which we cannot but judge and mention as another Cause hereof ) it hath been professedly held forth ( by men holy and spiritual ) that all that 〈◊〉 not scandalous in their lives , having in 〈◊〉 Knowledg , the Form of Truth , by 〈◊〉 ; adding thereunto some outward 〈◊〉 Duties . Such Persons we mean , as 〈◊〉 were in our Pulpits , plainly 〈◊〉 , but Civil , Moral 〈◊〉 ( and 〈◊〉 really but such kind of Professors of 〈◊〉 , as Mutatis mutandis , are found 〈◊〉 Turks of Mahumotanism ; who 〈◊〉 the Principles of that 〈◊〉 , and are devout in Duties to God , 〈◊〉 thereby , through the meer 〈◊〉 of Natural Devotion , and Education , 〈◊〉 Laws and Customs of that Religion ; 〈◊〉 also through Moral Honesty , are not 〈◊〉 in their Lives . ) Such like 〈◊〉 amongst us , have been , and that 〈◊〉 a New 〈◊〉 of Religion , with 〈◊〉 also from others ( the Ignorant 〈◊〉 Prophane ) professedly received 〈◊〉 the Communion of Saints , as visible Saints . 〈◊〉 Principle , and Practice , hath ( as it 〈◊〉 needs ) weakened and embased the 〈◊〉 purer stamp of the Doctrine of 〈◊〉 ( as then held forth with such evidence of difference from these 〈◊〉 Profession ) not only by encouraging such boldly to take on them to be 〈◊〉 ( as it were ) by Authority ; but also by having checked , and flatted the spirits 〈◊〉 themselves that would teach it , seeing that this Real Application in Practice , and Principle , to such Moral Christians as Saints , is a manifest Contradiction unto al 〈◊〉 can be Doctrinally said in the Pulpit to the contrary , concerning the power 〈◊〉 this great work in true Saints . And 〈◊〉 the Profession of Religion hath been levelled , and diffused into that bulk and commonness , that the true marks of saving Graces , are ( as to the open discerning ) much worn out , and wil be more and more , if this should obtain . Or else ( as great a Cause as any other ) a special Profession of Religion being 〈◊〉 Mode , and under Countenance : Hence many have been easily moved to see what might be in Religion , and so attend to what is said about it ; and upon listening thereto , their spirits have been awakened , and surprized with some light , and then with that Light they have grown inquisitive into what this or that Party of Religion holds ; what the other , or what a fourth . And thinking themselves at liberty ( as the Principle of the times is ) to chuse ( as men in a Market ) what that Light wil lead them to ; they accordingly fal in , either with this , or that particular perswasion : and this is al of many mens Conversion . And yet because such become zealously addicted to such , or such a 〈◊〉 ( some of the Professors of each of which , others that differ , own as truly Godly ) therfore they are presently adopted , & owned as Saints , by the several Followers of such Opinions : And each sort thinks much , that those who embrace their Opinion , should not be accounted , and esteemed Religious 〈◊〉 all others , that do sincerely 〈◊〉 the power of it . Thus men Tythe 〈◊〉 and Cummin , and leap over the great 〈◊〉 〈◊〉 Regeneration , namely , 〈◊〉 for sin , the 〈◊〉 sence of their Natural Condition , the Difficult work of Faith , to 〈◊〉 them , Union and Closing with Christ , Mortification of lusts , &c. which works where they are found , and visibly held forth , none are to be disowned for other Opinions consisting with the 〈◊〉 ; yet so , as without these , no Opinion , of what Elevation soever , can , or doth constitute a man Religious . Now look , as when among the Jews , Religion had run into Factions , and Parties , and the power of it thereby , was 〈◊〉 lost ; God then set down John 〈◊〉 amongst them , a sowr and severe Preacher , & Urger of the Doctrine of 〈◊〉 , and preparative Humiliation for sin ( which he comparatively to what was brought in by Christ , termeth the Baptism of Water ) though withal 't is said , that in the Close of his Doctrine , 〈◊〉 pointed unto Christ ; Saying unto the people , that they should beleeve on him that should come after him ; that is , on Jesus Christ. Yet this he did but 〈◊〉 at : for the ful 〈◊〉 of his Dispensation ran in that other Channel . Of whose Ministry 〈◊〉 is also said Luk. 1. 16. 17. That 〈◊〉 of the Children of Israel should he turn to 〈◊〉 Lord , their God. And shal go before him ( namely Christ ) in the spirit and power of 〈◊〉 to turn the hearts of the Fathers to their Children , and the Disobedient to the 〈◊〉 of the just to make ready a people 〈◊〉 for the Lord. The meaning whereof is , he came to restore the Doctrine of 〈◊〉 Conversion , and in that point 〈◊〉 bring and reduce the Children of the 〈◊〉 back again unto the same 〈◊〉 and wayes ( necessary to Salvation ) 〈◊〉 which the Fathers , and all the 〈◊〉 Saints of the old Testament 〈◊〉 been brought in unto God. And 〈◊〉 by that means to become of the same Religion ( saving Conversion being the 〈◊〉 practick Foundation and Centre 〈◊〉 all Religion ) that the Godly Jews 〈◊〉 old were of . So what know we , but 〈◊〉 God ( in some lesser , proportionate 〈◊〉 , both in respect of persons and times ) may have had this in the eye of all wisely designing Providence to set out this great Authors works and writings ( amongst the labors of others also ) upon this very Argument , to bring back , and correct the Errors of the spirits of Professors of these times ( and perhaps by urging too far , and insisting too much upon that as Preparatory , which includes indeed the beginnings of true Faith , ( And a man may be held too long under John Baptists water ) To rectify those that have slipt into Profession , and Leapt over all both true and deep Humiliation for sin , and sence of their natural Condition ; yea and many over Christ himself too , professing to go to God without him . However , this we may say ( without diminution to any other or detraction from the Author himself , in respect of his 〈◊〉 raysed knowledg of Christ and 〈◊〉 free Grace ) That if any of our late Preachers and Divines came in the 〈◊〉 and power of John Baptist this man did . This deeply humbled man , and as 〈◊〉 raised , both in Faith and 〈◊〉 with Christ , the Author of 〈◊〉 Treatises . He had been trained up 〈◊〉 his Youth , in the Experience and 〈◊〉 of Gods Dispensations and 〈◊〉 this way ; and vers'd in digging 〈◊〉 the Mines and Veins of Holy 〈◊〉 , to find how they agreed with his 〈◊〉 〈◊〉 . His Soul had 〈◊〉 the intricate Meanders , and the 〈◊〉 ( through temptations ) 〈◊〉 of this narrow passage and 〈◊〉 into Life ( and few there be that 〈◊〉 it . ) And by deep reflections upon 〈◊〉 step of Gods Procedure with 〈◊〉 , hath descried those false and 〈◊〉 by-waies , which at every step , 〈◊〉 man ( who errs in his heart , not 〈◊〉 the knowledg of Gods waies ) is apt to 〈◊〉 astray when they have but inferior 〈◊〉 of the Spirit on them , from 〈◊〉 way of Life , which only those do 〈◊〉 that are un-erringly guided by the 〈◊〉 Spirit ( peculiar to the Elect ) into 〈◊〉 waies of Peace . And whereas there hath been published long since , many Parts and Pieces of this Author , upon this Argument , Sermon-wise preach'd by him here in England ( which in the preaching of them did enlighten all those Parts ) Yet having been taken by an unskilful hand , which upon his recess into those remoter parts of the World , was bold without his privity or consent to print and publish them ( one of the greatest injuries which can be done to any man ) it-came to pass his genuine meaning , and this in points of so high a Nature , and in some things differing from the Common Opinion , was diverted in those printed Sermons from the fair and cleer draught of his own Notions and Intentions , because so utterly deformed and mis-represented in multitudes of passages ; And in the rest but imperfectly and crudely set forth . Here , in these Treatises , thou hast his Heart from his own Hand , his own Thoughts drawn by his own Pensil . This is all truly and purely his own , not as preached only , but as written by himself in order to the Press ; which may be a great satisfaction to all that honored 〈◊〉 loved him ( as who that was good , and knew him , did not ? ) especially 〈◊〉 that received benefit by those 〈◊〉 imperfect Editions . And we cannot but look at it as a blessed Providence of God , that the publishing of the same by others ( in that manner that hath been mentioned ) should have provoked him , and that by the excitation of the Church ( whereof he was the Pastor in New-England ) to go over again the same Materials in the Course of his Ministry amongst them , in order to the perfecting of it by his own hand for publick Light , thereby to vindicate both himself and it from that wrong which otherwise had remained for ever irrecompensible . And hereby it came to pass ( that so far as he hath proceeded ) this Subject came to have a third Concoction in the Heart and Head of him that was one of the most experienced Christians , and of acutest Abilities that have been living in our Age. He Preach'd more briefly of this Subject first , whilst he was 〈◊〉 and Chatechist in Emanuel Colledg in Cambridg . The Notes of which , were then so esteemed , that many Copies thereof were by many that heard not the Sermons , written out , and are yet extant by them . And then again , a Second time , many yeers after , more largely 〈◊〉 Great Chelmsford in Essex ; the 〈◊〉 of which , was those Books of 〈◊〉 that have gone under his Name . And Last of all ; now in New-England , and 〈◊〉 in , and to a setled Church of Saints , to which the Promise is made of being The Seat and Pillar of Truth ; and 〈◊〉 which all Ordinances set as the Load stone in the Steel , have the greater power and energie : In which the Presence of Christ breaks forth , and all 〈◊〉 Springs are found therein . And truly we need not wonder 〈◊〉 God set his heart and thoughts a work 〈◊〉 much , and so repeatedly about this Subject . VVe see that the Holy Ghost himself , the Author of this Work of Conversion , doth somtimes , and that in an 〈◊〉 manner , go over the whol of that Work again and again in the hearts of Christians , whom God means to make great in his Church : as in Peter , when 〈◊〉 art converted , &c. who was yet 〈◊〉 already . And to the Disciples , Except ye be converted , &c. And the 〈◊〉 of the Holy Ghost upon them , at , and 〈◊〉 Pentecost , was as a New Conversion 〈◊〉 them , making them to differ 〈◊〉 much from themselvès , in what they were afore , as wel-nigh they themselves 〈◊〉 afore truly wrought on ) did 〈◊〉 differ from other men . The 〈◊〉 of God himself goes over this work 〈◊〉 in al the parts of it : As to 〈◊〉 anew , to draw to Christ , to change and 〈◊〉 the heart to higher strains of 〈◊〉 . And when so , then his Second 〈◊〉 excels the First , that it comes not into mind ; and his Third the Second , 〈◊〉 it ceaseth ( as it were ) to be remembred ( as the Prophet in other works of wonder speaks ) for thereby he every 〈◊〉 Spirituallizeth the heart stil more , 〈◊〉 it from Hypocrisie , and makes it 〈◊〉 refined ; causeth the heart to come forth from each new Cast and moulding with a deeper and fairer Impression 〈◊〉 his Image and Glory . If then the Holy Ghost ( the Writer of his Law in the Heart ) set that high value upon that Work 〈◊〉 his , that he vouchsafeth to take 〈◊〉 pains to write it over and over again in the same Tablet ; Let it be no Diminution to this great Author , but let us bless God rather for the Providence , that the same Divine Hand and Spirit should set him this Task , to take the Doctrine of 〈◊〉 VVork into a second , yea , a third Review ; and thereby make it as it were , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the VVork of his Life . Only thus it is , That the other Great Points , as Union with Christ , Justification , Adoption , Sanctification , and Glory ( which Subjects , as he was able for , so his heart was most in them ) he hath left unfinished : And so thereby ( as is most likely ) multitndes of precious , yea glorious thoughts , which he might have reserved ( as often fals out to Preachers and Writers ) for those higher Subjects , as the Close , and Centre , and Crown of what forewent , as preparative thereto , are now perished , and laid in the dust with him . None but Christ was ever yet able to finish all that Work which was in his Heart to do . Farewel . Thomas Goodwin , Philip Nye . COLE . 1216. The Application of Redemption , by the effectual work of the Word and Spirit of Christ , for the bringing home of lost Sinners to God. The Ninth Book . ISAIAH , 57. 15. Thus saith He that is the High , and the Lofty One that inhabiteth Eternity , whose Name is Holy ; I dwell in the High and the Holy place , with him also that is of a contrite and humble Spirit . THe Work of Preparation having Two Parts : First , The Lords manner of Dispensation as he is pleased to deal with the Soul , for the setting up the praise of his Rich and Glorious Grace : and therefore with a holy kind of Violence he plucks the 〈◊〉 from his sins unto himself , and his Christ. This hath been dispatched already in the former Discourse . The Second now follows : And that is the Frame and Disposition which is wrought in the Hearts of such as the Lord hath purposed to save , and to whom he hath dispensed himself in that gracious Work of his . Contrition , Humiliation . This Disposition consists especially in Two Things That so I may follow the Phrase of Scripture , and retain the Lords own Words in the Text , where the Lord saith , that he dwels with him that is of an humble and contrite Heart . To omit al manner of Coherence , and other Circumstances , we will pass all the other Specials in the Verse , and point at that Particular which will suit our proceeding , and may afford ground to the following Discourse , that we may go no further than we see the Pillar of Fire , the Lord in his Truth to go before us . We shal fasten then upon the last words only , as those that fit our Intendment . To make way for our selves in short , there is one word alone to be opened , that so the Point may be better fitted for our Application ; we must know what it is to dwel , or how God is said 〈◊〉 dwell in a contrite and humble heart ? I Answer , To Dwell implies Three Things . First , That the Lord owns such as those in whom he hath an especial interest , and claims a special propriety , as though he left all the rest of man-kind to lie wast as a Common , that the World , and the Devil , and Sin may 〈◊〉 , and use at their pleasure , reserving the Honor of his Justice , which by a strong hand he will exact as a Tribute due to himself out of all things in Heaven and Earth , and Hell and all ; but persons whom he thus fits , he reserves for his own special Improvement . As Princes and Persons of place and quality , do lease out , and let some Forrests and Commons to the Inhabitants bordering thereabout , reserving some acknowledgment of Fealty and Royalty to themselves , but the choyce and best Pallaces or Granges of greatest worth , and profit , they reserve for their own peculiar to inhabit in . So here , the Lord leaseth out the World , and the wicked in it to the Devil and his Angels , and Instruments , reserving a Royalty and Prerogative to himself , as that he will have his Homage and Acknowledgment of dependance upon himself ; but his broken-hearted ones are his own for his own Improvement , Deut. 32. 8 , 9. When the most High divided to the Nations their Inheritance . and separated the sons of Adam , he set the bounds of his People according to the number of the Children of Israel , for the Lords Portion is his People Israel , the Lot of his Inheritance : Ye are the Temple of the Living God ; 2 Cor. 6. 16. Yea , to them the Lord himself saies , Ye are my People , and they shall say , thou art my God , Zach. 13. last . Therefore he professeth , that though in the course of his Providence he goes on progress over all the world , yet he takes up his dwelling and abode amongst his own People . For , Secondly , Where a man dwels , as he owns the house , so he takes up his abode there , it is the place of his residence ; we say any may know where to seek men , or where to find them , at home , at their own house : That 's the difference between Inning and Dwelling ; we Inn at a place in our passing by , when we take repast only , and bait , but depart presently , intending not to stay ; but where we dwel , we settle our abode , we take up our stand there , and stir no further . So the Lord is said then to dwel in the Soul , when he vouchsafes the constant expression of his peculiar presence and assistance to the soul. True it is that the Lord fills Heaven and Earth with his presence , yea , the Heaven of Heavens is not able to contain him , Jer. 23. 24. His infinite Being is every where , and one and the same every where in regard of himself ; because his being is most simple , and not subject to any shadow of change , being all one with himself . Yet he is said to take up his abode in a special manner , when he doth put forth the peculiar expression of his Work ; as in Heaven he dwels , because he puts forth the constant expression of his Glory , and that in the full brightness of it without any alteration and change . Here in this Spiritual Temple , the Souls of his Saints , he puts forth the peculiar expression of the constant assistance of his blessed Spirit . I will pray the Father , and he shall send you another Comforter , who shall abide with you for ever , John 14. 16. 1 Joh. 2. 23. Ye have received an anointing which abideth in you . Dwelling , if it be attributed to the chiefest Inhabitant and Owner of the House , it implies also the ruling and ordering of the occasions that come under hand there , the exercising of the Government of the house and family where the Owner is , and dwels . He that lodgeth at a House as a stranger , comes to an Inn as a Passenger , he takes what he finds , hath what he can receive of kindness and courtesie ; but the Owner is the Commander of the House where he dwels , and the orderer of all the Affairs that appertain thereunto . So doth the Lord with a broken Heart . Thus we are said to live in the Spirit , and to walk in the Spirit , Gal. 5. 25. And it 's that which follows by Inference upon this ground , John 15. 4. 5. If I abide in you , and you abide in me , you shal bring forth much fruit ; and therefore it s added also in this place , that the Lord dwels in the contrite and humble heart to receive the Spirit of the contrite ones , they yeeld themselves to be acted by him , and they shall be acted and quickened by him to Eternal Life . So that the full meaning is , The contrite and humble heart is such to whom the Lord vouchsafes acceptance , special presence and abode , and peculiar guidance ; he owns him , abides with him , and rules in him for ever . True , it is said Christ dwels in our Hearts by Faith , Eph. 3. 17. and as many as beleeve in him , they receive him , John 1. 12. That is done as by the next and immediate hand , by which we say hold on Christ , and give entertainment to him ; but unless the heart be broken and humbled , we cannot receive Faith , that we may receive Christ. And while the soul is thus breaking and humbling , Faith also is coming in a right sense , rightly understood ; whereof we shal speak somwhat largely , if the Lord give us leave to come to that place . The Words thus opened , the Point is the very letter of the Text , which looks full upon every Hearer or Reader that will look upon the Text. The Heart must be broken and humbled , before the Lord will own it as His , take up his abode with it , and rule in it . There must be Contrition and Humiliation before the Lord comes to take possession ; the House must be aired and fitted before it comes to be inhabited , swept by brokenness and emptiness of Spirit , before the Lord will come to set up his abode in it . This was typified in the passage of the Children of Israel towards the promised Land ; they must come into , and go through a vast and a roaring Wilderness , where they must be bruised with many pressures , humbled under many over-bearing difficulties , they were to meet withal before they could possess that good Land which abounded with all prosperity , flowed with Milk and Honey . The Truth of this Type , the Prophet Hosea explains , and expresseth at large in the Lords dealing with his People in regard of their Spiritual Condition , Hos. 2. 14 , 15. I will lead 〈◊〉 into the wilderness , and break her heart with many bruising Miseries , and then I will speak kindly to her heart , and will give her the Valley of Achor for a door of hope ; the story you may recal out of Jos. 7. 28. when Achan had offended in the execrable thing , and the hearts of the Israelites were discomfited and failed , like water spilt upon the ground , because they had caused the Lord to depart away from them , the Text saies , they having found out the offender by lot , they stoned him , and they said thou hast troubled Israel , we will trouble thee , and they called it the Valley of Achor , and after that God supported their hearts with hope , and encouraged them with success , both in prevailing over their Enemies , and in possessing the Land. So it shall be Spiritually , the Valley of Consternation , perplexity of Spirit , and brokenness of heart , is the very gale and entrance of any sound hope , and assured expectation of good . This I take to be the true meaning and intendment of the place , and part of the description of a good Hearer , Luke 8. 15. Who with an honest and good heart receives the Word , and keeps it , by strong hand , and brings forth fruit with patience ; the fruit is Obedience , Patience is part of Sanctification , and the holy disposition of heart , that must be in the heart , that brings and bears such fruit , that which makes the heart good is Faith in Vocation , which enables the soul to lay hold upon Christ in the Word , and from him to receive that lively vertue of Patience , and readiness to every holy word and work . And an honest heart is a contrite and humble heart , so rightly prepared that Faith is infused , and the soul thereby carried unto Christ , and quickened with patience to persevere in good Duties . As we say of Grounds before we cast in Seed ; there is two things to be attended there , It must be a fit ground , and a fat ground ; the ground is fit when the weeds and green sword are plowed up , and the soyl there , and made mould : And this is done in 〈◊〉 and Humiliation ; then it must be a fat ground , the soyl must have heart , we say the ground is plowed well , and lies well , but it 's worn out , it 's out of heart : Now Faith fats the soyl , furnisheth the soul with ability to fasten upon Christ , and so to receive the Seed of the Word , and the Graces of Sanctification , and thence it produceth good 〈◊〉 in Obedience : Upon this condition Gods favor is promised , Psal. 34. 18. The Lord is nigh to them that be of a contrite spirit , and saveth them that be of a broken heart . Isay 61. 3. He gives the Garment of praise to those that have had the spirit of heaviness ; it will suit none , fit none , it 's prepared for none but such , it 's their Livery only . Upon this condition it is obtained , Mat. 18. 3. Unless ye be converted , and become as little Children , ye can in no wise enter into the Kingdom of Heaven . 2 Chron. 33. 12. It 's said of Mannasseh , he humbled himself greatly , and made supplication , and the Lord was intreated of him ; such persons and services are highly accepted , Psal. 51. 17. A broken and contrite heart O God , thou wilt not despise , nay , he wil undoubtedly accept of it . The Reasons of the Point are taken , partly in regard of the heart , which without these will neither be fitted nor enabled to act upon God in Christ for any good ; partly in regard of God , all his Ordinances and Dispensations will be unprofitable , and unable to do that good which he intends , and we need . To the first in regard of our Hearts ; those Lets and impediments which put a kind of incapability , yea , and impossibility upon the soul , whereby the coming of Faith into the Heart , and so the entrance and residence of the Spirit are hindred , are by this disposition wrought , and removed . These Impediments are two : The 〈◊〉 which stops the way and work of Faith is , a setled kind of contentedness in our corrupt condition , and the blind , yet bold and presumptuous confidence that a natural man hath , and would maintain of his good condition . Each man sits down willingly , well apaid with his own estate and portion , sees no need of any change , and therefore not willing to hear of it . Each man is so full of self-love that he is loth to pass a sentence against his own soul , to become a judg and self-condemner , and consequently an executioner of all his hopes and comforts at once , and so put his happiness and help out of his own hand . Besides , we are Naturally afraid ( out of the privy , yet direful guilt of our own Consciences ) to profess the wretchedness of our own miserable and damnable Condition , as to put it upon a peremptory conclusion , and that beyond question , I am undone , I am a damned man , in the Gall of bitterness , in the bonds of iniquity , lest they should stir such horrors , which they are neither able to quiet , nor yet able to bear . And therefore out of the presumption of their own hearts , they would easily perswade and delude themselves , they have no cause to alter their condition , and therfore they should not endeavor it . Hence the carnal heart is said to bear up himself against all the assaults of the Word , Deut. 29. 19. When all the Curses of the Law were denounced with never so much evidence , yet the presumptuous sinner blesseth himself , promiseth all good to himself , and secretly feeds himself with vain hopes that he shal attain it , therfore he wil not stir to seek for a better estate , nor yet receive it if offered , Job , 22. 17. They say unto the Almighty , depart from us , we desire not the knowledg of his waies : do Ministers press them , do others perswade them to a more serious and narrow search , to get more grounded assurance of their estate in Grace , they profess they bid them to their loss , they think they need not be better , nor do they desire to be other . It is impossible upon these terms that ever the soul should be carried by Faith unto God. For to be contented and quieted with our condition , as that which best pleaseth , and yet to seek out for another , are things contradictory . And yet this Faith doth , For he that is in Christ , is a new Creature , behold all things are become new , 2 Cor. 5. 17. he must have new comforts , new desires , new hopes , 〈◊〉 〈◊〉 heart must be broken to pieces under the weight of the evil of sin , and the Curses due to the old condition , before this wil part ; for that the word here used with great elegancy and pregnancy implies , viz. by an oppressing weight to be pashed to pouder and dust . 〈◊〉 the Psalmist useth it , Psal. 90. 3. Thou turnest man to pouder , to the dust of death : when a 〈◊〉 composition is dissolved , and the body returned again into its first principle ; so the word here by way of resemblance , implies that the soul should find his corruption his greatest oppression , so that the composition betwixt sin and his soul should be dissolved and taken down , and the nature of man return to his first principles , and primitive disposition , that he sees an absolute necessity to change , and then he will seek and be willing to receive a change : The 〈◊〉 need no Physitian , and therefore will not seek ; but the sick that need , will be content to receive ; The issue is , If the soul be contented with its sinful condition , and would not have a change , then it cannot be under the power of Faith , or receive that which will bring a change ; but before the soul be broken under the pressure of sin , it would not have a change , therefore so long it cannot be under the power of Faith. Be it granted that the soul finds sin as a plague , and therefore would be preserved from the evil of it : the second impediment which wholly keeps out Faith is this , When the sinner expects supply and 〈◊〉 from its own sufficiency , either outward excellencies , abilities of Nature , or common Graces , or the beauty of some performances which issue from any of these : For this is Natural to all men ever since Innocency , That since the staff was put into his own hand , and then needed not , nay should not deny their own strength , 〈◊〉 to this day this practice of old Adam remain still in all his posterity , they will scramble for their own Comforts and try the utmost of their own strength , to help themselves rather than be 〈◊〉 to another to help them : Hence in cases of Conscience and trouble , men are so ready to resolve , so apt and free to promise and profess amendment , what they will do , and others shall see it as well as 〈◊〉 〈◊〉 it , and so alas it comes to nothing in 〈◊〉 〈◊〉 , either they fall back unto their base courses , when horror and fear is over , or else wasting 〈◊〉 into a 〈◊〉 formality , and so perish in their Hypocrisie . This is an apparent bar to faith , which is the going out of the soul to fetch all life and power from 〈◊〉 . Now wholly to be in our selves , and to stay upon our own ability , and yet to go out of himself 〈◊〉 〈◊〉 , and receive all from his sufficiency , are things which 〈◊〉 stand together , I came not to call the 〈◊〉 , 〈◊〉 . 9. 13. While they sought to establish 〈◊〉 own 〈◊〉 , they did not submit to the Righteousness of God. Hence t 〈◊〉 the second work of Humiliation is required , 〈◊〉 God plucks away all his props , and 〈◊〉 him wholly of what he hath or seemeth to have . For pride ( unto which Humiliation is opposite ) is but the rankness of praise , and praise is a fruit of a cause by counsel , that hath power to do or not to do this or that , as he sees 〈◊〉 Humiliation is the utter nothingness of the soul , that we have no power , it 's not in our choyce to dispose of our selves , not yet to dispose of that which another gives , nor yet safe to repine at his dispose : In a word , as in a Scion before it be ingrafted into another stock , it must be cut osf srom the old , and pared , and then implanted . In Contrition we are cut off ; in Humiliation pared , and so sit to be implanted into Christ by Faith. In regard of God , without this disposition his Word will not , nay cannot take any place in us , or prevail with us for our good : Counsels , and Commands , and Comforts , or whatever Dispensations , they fal as water upon a Rock , when administred to a hard heart , they enter not , prevail not , profit not at all . As Christ told the Jews , John , 8. 37. ' My Word takes no place in you , and Zach. 7. 11 , 12. They hardened their hearts as an Adamant , &c. A word of terror to dash the hopes , and sink the hearts of all haughty and hard hearted sinners , God owns not such , will never vouchsafe his gracious presence with them , or his Blessing upon them for good ; be where they will , dwell where they will , the Lord is not with them , nor will dwel in them , by his comforting , quickening , saving presence : Hear and fear then all you stout-hearted , stubborn , and rebellious Creatures , whose consciences can evidence that the day is yet to dawn , the hour yet to come , that ever you found your sins a pressure to you , they have been your past-time and delight in which you have pleased your selves , so far from being troubled for your evils that it is your only trouble you may not commit them with content , and without controul , you are troubled with Admonitions , and Counsels , and Commands , and Threatnings that cross you in your sins . You were never broken-hearted here for your abominations , know assuredly that you wil burn for them one day ; your proud hearts were never abased , and laid in the dust , the Lord will ruinate both you and them . Never expect a good look from God , set your heart at rest for that , you may draw the Eyes of others after you , make many of your deluded followers and Favorites to look upon you , but the Lord will not come neer , nor once cast a loving look towards you , Psal. 138. 6. Though the Lord be high , he hath respect to the lowly , but he knows the proud afar off . Nay , the great God of Heaven and Earth is up in Arms against thee , he is upon the March to work thy destruction , James , 4. 6. The Lord resists the proud , but he gives Grace to the humble ; all Grace is in his gift , and he doles it only to the bruised and abased ; but there is no thought nor expectation that thou shalt receive any Grace , nay , that Grace that thy rebellious and proud heart hath opposed and resisted , will work thy own ruine . Thou art the mark of Gods direful indignation and vengeance , he plants all his Forces against thee ; If all the Wisdom in Heaven can contrive thy confusion , all the Power in Heaven work it , all the Justice there determine it , it shall be done . God is nigh to them that are of a contrite heart , he saveth such as be of a broken spirit , Psal. 34. 18. true , and mark it , Of such , but such thou 〈◊〉 not , such thou deridest , scornest , whose hearts fail them under the weight of their abominations , thou lookest at them as mopish , silly , despicable men , well , such you shall see saved for ever , when such untamed , 〈◊〉 , proud wretches as thou art shall be turned into Hell. But we do see our 〈◊〉 , and have had many girds and galls of Conscience for them . True , It may be there hath 〈◊〉 some blows upon thine heart , Conscience it hath 〈◊〉 thee , the 〈◊〉 of the Word , it hath laid 〈◊〉 〈◊〉 , but it 〈◊〉 not broken thy heart to this day ; 〈◊〉 that is thus 〈◊〉 ( to go no further now than the very expression of the Text. ) If thy soul be beaten to 〈◊〉 with this oppression of thy distempers ( for so this brokenness of heart was opened before ) then as it is with the hardest flints , when they are broken to dust , they are easily 〈◊〉 , and give way to take the impression of the hand , or whatever is laid upon them : The stone which out of its hardness before , opposed and started aside from the strongest 〈◊〉 〈◊〉 was laid ; now it s turned into dust the least and easiest touch leaves a print and impression upon it ; so it is expounded , as appears in this opposition , 2 Chron : 30. 8. Be not stiff-necked , but yield your selves . Observe then , is it so ? when the power of the Word comes , the Scriptures are pregnant , Arguments 〈◊〉 , 〈◊〉 sweet , 〈◊〉 sharp and 〈◊〉 , yet 〈◊〉 heart shifts and starts aside , and hits back the Authority of the truth , which thou canst not gain-say . The heart may be battered , but it was never broken , it may be over powred and awed ; but it was néver humbled to this day . It s that of Prov. 3. 32. The froward in heart is an abomination to the Lord , but the upright , he that lies level , and bows to the Truth , are his delight . A froward man , that is , he that turns off from the Authority of the Truth : Is this thy temper ? thy heart was never broken to dust to this day , but frampful and froward , know thou art an abomination to the Lord. If thou shouldst go to Heaven to dwel there , truly God would go out of Heaven , he would not dwell with thee . Pharaoh is the pattern of all proud Hearts , he hardened himself in his wickedness against the Word of the Lord. But a broken and humble heart , either lies right , or will come right , it will come to that bent of the 〈◊〉 that is revealed : Hard things makes that which is 〈◊〉 soft to assimilate to them ; easie and yielding things assimilate to whatever they close : so Water in a round Vessel 〈◊〉 that form , in a three square Vessel , takes that . 〈◊〉 〈◊〉 . 〈◊〉 , To teach us to delight in such , to desire the 〈◊〉 of such as are 〈◊〉 and humble men ' , to dwel there where God dwels ; seem their persons never so mean , their conditions never so base , their estates never so low , themselves never so despitable , yet if they be men of broken Spirits , God is with them . Go into their Societies as men that resolve to go to the Court ; for where the King is , the Court is ; and where God is , Heaven is : the Lord hath two Thrones ; the one of Glory in Heaven , where he is all in all to his ; another here on Earth , an humble heart , where he doth all only of himself , and for himself . Therefore as they in Zachary , 8. last , Ten men shall lay hold on the skirt of a Jew , and they shall say , we will go with you , for we have 〈◊〉 God is with you . Much more here , for the Lord is not only with humble hearts , but he dwels in them ; we should therfore entertain such Servants into our Families , such Inhabitants into Plantations , and such Members into Congregations , for so you entertain God himself ; Resolve as Ruth to Naomi , Entreat me not to forsake thee , for where thou 〈◊〉 , I will live , thy people shall be my people , thy God my God , where thou diest I will die , and there will I be buried , and nothing but death shall part thee and me . Nay go further , ye blessed Spirits ( say ) death shall not part us , I will be broken-hearted with you , and humble with you , and God shall dwel in us , and we shal dwel with him in Heaven for ever . Oh now ye are right , keep here , and be happy here for ever . Exhortation , To perswade us all , and to prevail with us to take the right way to enjoy Gods presence , not only to seek for mercy , but seek it in Gods Order , not only to covet Gods presence , but in Gods 〈◊〉 ; labor to be humble and broken-hearted Christians : then expect we may that the Lord will manifest the presence of his Grace and Spirit with us , and in us , but not else : Every man catcheth at Christ , and Mercy , and Comfort , but not in a right Method , and therefore they lose him , and their labor also . This is Gods order : First be humble and broken , and then he will revive your Spirits with his presence , 2. Cor. 6. 19. Come out from among them , and touch no unclean thing ; then I will receive you , and be a Father to you . In a word , strive to enter in at the straight Gate of Contrition and Humiliation , and then you will hit the right way to Christ and eternal Life . The Tenth Book . ACTS , 2. 37. And when they heard this , they were pricked in their Hearts , and said unto them , Men and Brethren , what shall we do ? THere be two Things especially observable in that disposition of Heart , which the Lord requires and works in those he will draw to Christ , 〈◊〉 , and Humiliation . The necessity of both these , we declared the last day , as that they were not only to be looked at for complement and conveniency , but such as are of necessity required , that the heart may be fitted for the impression of Faith , and by it for the entertainment of the Lord Christ ; for if the sinner be so settled in secure Contentment of his own condition as that he thinks he need not change ; or if he must , he is so confident of his own ability , that he can change himself , and out of himself , and out of his own strength relieve himself , he wil never go out to another for succor and supply . Contrition loosens a man from his sin , makes him see an absolute necessity to be another man , or else he is a damned man. Humiliation loosens a man from himself , makes him see an utter insufficiency in what he hath or doth , for to procure the least spiritual relief unto his soul ; now the Coast is cleer , that Faith may come to us , and we by that be enabled to come to Christ. We are now to pursue these two according to the order propounded . And first of the former , the Sum of which Work may thus be described : Contrition is that Preparative Disposition of Heart , when by the sight of sin , and the punishment due to the same , the soul is brought to sound sorrow for it , and so brought to detest it , and to sequester it self from it . The Description stands upon two Passages mainly . I. The Causes which bring in this Contrition . 1. Sight of Sin. 2. Sorrow for Sin. II. The Effects which nextly discover this , and whereby it comes to be known . 1. Detestation of Sin. 2. Sequestration from sin . And here I desire that still may be remembred which I mentioned and discovered before , That all these are things rather wrought upon us by the impression and motion of the Spirit , than performed by any inward principle , and habitual power of Grace received , and this the manner of the expressions in the words of the description plainly intimates ; the soul brought to see his sins , brought to forrow for them , brought to detest them , and sequester it self from them : For the sinner would not look upon the loathsomness of his soul , and the filth of his sinful distempers , but the Lord laies it before him , and holds his apprehension to it , follows him with the remembrance of it , and forceth his thoughts to give attendance thereunto . Psal. 51. 3. My sin is ever before me ; which way soever he turns his thoughts , his sins stared him in the face , and were full in his view ; they dwelt with him , and were dayly in his presence , that where ever he was , they were , he could not look off from them , look which way he would . 2. The sinner would shake off the sorrow that now seizeth upon him , and seems to overbear him like a mighty stream , he labors to beat back the blow , and to make an escape from under the stroke of the Truth that stabs and wounds his heart , with the direful expression of Gods displeasure , and dreadfulness of the evil that doth attend him ; but he can neither avoid it , nor remove it , neither keep himself from the wound , nor cure it , Psal. 40. Mine iniquities have taken hold upon me , that I cannot look up : a similitude taken from the Prey that flies from the Pursuer , though he would have fled from the terrors of the Almighty , wrested and rescued himself from under the attachment , yet they overtake him , and take such hold of him that he cannot escape : Psal. 38. 2. Thine Arrows stick fast in me , and thine hand presseth me sore ; he would have plucked out the Arrows of Gods indignation , but his skil and strength failed him , he could not be eased , they could not be removed from him : until at length , the soul feeling the wrath of the Almighty , and seeing no way to avoid an everlasting separation from the Lord , if yet his sins be entertained by him , being thus pressed by the power of that undeniable Truth , which laies open the loathsomness of his sin , and makes him feel the bitterness thereof , he is carried with detestation against it , and driven to make a sequestration from it . Of the fuller meaning of both these , when we shal come to the particular scanning of them , in their proper place . For the ground of my following discourse I have taken the words of the Text , in which you have the grounds and hints of all the former Truths , not implyed only by way of collection , but expresly 〈◊〉 down , and professedly aimed at as evidently discovering the manner of Gods dealing herein . The knowledg of their sins set down with the Causes thereof , when they heard these things . Hearing ] not that every hearing , or bare hearing would serve the 〈◊〉 , for it 's beyond question , that thousands do , and many there did hear those savory Truths seasonably dispensed by Peter , which were never either throughly convinced , nor had their hearts in any manner affected therewith ; the meaning therefore must needs be this , When by their hearing they rightly discerned , and cleerly conceived those things , i. e. the nature of those sins , which Peter had discovered and charged so punctually upon them ; Let all the House of Israel know assuredly that God hath made that Jesus whom ye have crucified both Lord and Christ. When they so heard that they yielded and assented fully to that which was 〈◊〉 peremptorily 〈◊〉 by the Apostle , then they were pricked to the heart . We have then here the fight and knowledg of their sin , together with the Causes by which they came to attain it , and those were here intimated in the words . Their Conviction , in that they stood here indited and accused by Peter , and condemned in their own Consciences that they were the guilty persons , guilty of no less than the blood of the Lord Jesus the Son of God , and Savior of the World , who is now advanced at Gods right hand as Lord and King , and shall come in flaming fire as a Judg to condemn them for their bloody sins ; who came in the flesh as a Redeemer to save them from their sins : But they rejected him and their own mercy and safety ; and this saies the Apostle admits no opposition , no disputation at all , Let the House of Israel know assuredly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It 's a Truth that stands as Mount Zion , that cannot be stirred : it is beyond all cavelling , questioning , doubting , 〈◊〉 all probability or 〈◊〉 to be other , a Truth not subject to any slipping or uncertainty ; so the word signifies . The particular application that the Apostle here useth of their special sins , he doth not hover in generals , shoot at rovers , but le ts fly point blank in the faces of them ; This Jesus whom ye have crucified . He names not any other , blames not any other now , saies not 〈◊〉 was a wretch that betraied Christ , the Soldiers cruel and injurious that took him and bound him ; Pilate 〈◊〉 fearful and unjust that condemned him , he will not now speak to men absent ; but you are they that crucified him , you that cried , let his 〈◊〉 〈◊〉 〈◊〉 us , you shall have blood enough , plagues enough : this particular application sets hard , 〈◊〉 deep , they heard these their sins thus ripped up , and themselves arrested for them . There is a serious 〈◊〉 and attention here also implyed . The word is in the Participle Hearing , noting a continued act ; Hearing , bearing these sadly attending and pondering of them in their thoughts , they came then to be pierced . Thus we have the sight of their sins here laid open to us , together with the Causes thereof . The second thing in this contrition , is sound and through sorrow , and that is expressed in the next Phrase , they were pierced not in their eyes only , which made them weep , but in their hearts , which made them bleed inwardly with Godly sorrow . Their detestation and sequestration appears in the last words , Men and Brethren , what shall we do ? we will do any thing , suffer any thing , command what you wil , enjoyn what you please , be it never so hard , we will endeavor it ; never so cross to our hearts or comforts , we will bear it ; better be any thing than be thus 〈◊〉 , let 's be in any condition , that once we might be freed from this sinful and accursed condition , in which we be . We have taken liberty to lay out our Work with as much plainness and openness of order as we may ; because we shall have occasion to mind you of the particulars in our future proceeding , and how the several 〈◊〉 serve each others turn , in their place and order . Before we come to the Particulars , one Point 〈◊〉 in the very entrance , which will be very serviceable to make way for all the Truths following , and therefore we shall take in that at this time , that it may be as an . Harbenger to make room for all the rest . And it ariseth from a right consideration of the parties to whom 〈◊〉 here speaks , and with whom his word so prevailed , and took place . 〈◊〉 〈◊〉 36. verse he tels them , that same 〈◊〉 whom ye have crucisied . They were therefore such as had rejected , blasphemed , 〈◊〉 the Lord of Glory ; those who in a bloody manner 〈◊〉 away the life of 〈◊〉 , who came to take away their sins . Is it possible , is it credible , that ever mercy should be extended unto such ? that ever good should be wrought in such ? Yes , Lo here , When they heard this , they were pricked in their hearts . They whose hands were imbrewed in the blood of Jesus , their hearts are now 〈◊〉 with Godly sorrow , and so made fit to receive Grace and Mercy . Hence the Doctrine is , Stubborn and bloody sinners ; may be made broken-hearted sinners : Bloody , hellish , abominable 〈◊〉 may yet obtain broken hearts ; worse than these could hardly be conceived or imagined , and yet God makes work of these knotty way ward Spirits ; It was said of him that betrayed Christ , it had been good for him that be had never been born . What shall we say of them that murdered our Savior ? they are in the highest rank of the most wicked men that ever were born , yet even such as 〈◊〉 , who also opposed the Word and Gospel of Grace , the Disciples and Apostles , the Preachers and Publishers of Grace , the Author and God of Grace ; yet such as these have now their hearts broken , and in some measure prepared to be partakers thereof . The Apostle speaks of the Gentiles , Rom. 1. 29. That they were full of all unrighteousness ; there can hardly be added any thing to the largeness of the expression : No sin worse for the kind , more for the number , greater for the measure , for they had all unrighteousness , all the kinds of evil , and all degrees in the largest extent they were full , and yet of such the Apostle professeth 1 Cor. 6. 9. when he had mentioned a heap of most loathsom and hideous abominations ; Know ye not that no unrighteous person shall enter into the Kingdom of Heaven ? Be not deceived , neither Fornicators , nor Idolaters , nor Adulterers , nor Effeminate , self-Polluters , Extortioners , Covetous persons , shall ever enter into the Kingdom of God : then verse 11. And such were some of you , but ye are washed , but ye are sanctified , but ye are justified , in the name of the Lord Jesus , and by the Spirit of our God. Some such as these were savingly brought home to God. Yea , when corruption becomes like an old cankered sore of long continuance , and the sinner incorrigible under all the choycest means that have been used , yet then the Lord works the Cure , Isay , 57. 18. I was angry with him for his evil lustings , and he went on in the frowardness of his own heart , ther is no help if the Disease grow worse for the dressing , the Prophet adds , I have seen his waies , I will heal him , and lead him , and restore comforts to him , and to those that mourn with him ; as if he should say , Ah poor Creature , he cannot see himself nor me , yet I see him , and his way , he wounds himself , but I will heal him ; he deludes himself , but I wil heal him ; sink he must in his own sorrow , but I will succor him , and supply to him , Isay , 48. 4. I know thou art obstinate , and thy neck is an Iron sinew , and thy brow is Brass ; and yet Verse 17. I am the Lord thy Redeemer that teach thee to profit , and leadest thee by the way thou shouldest go . The Lord bows an Iron sinew , and makes it bendable unto his will : The Lord makes snowy Saints of scarlet sinners ; scarlet we know is twice dyed in the Wool , and in the Web and Cloth , and therefore it is beyond all the skil and art of man to alter it . Yet though our Sins be such , bred in our Natures , committed in our Lives , and therefore beyond our reach 〈◊〉 , and the power of all means and performances we can take up to remove them , yet the Lord hath undertaken it , and he will do it . Isa. 1. 18. There is a Threefold Argument to settle this Truth . Taken from the largeness of his Mercy , which is as himself , Infinite ; and therefore infinitely exceeds all our wants , and can supply them , all our weaknesses and infirmities , and therefore can forgive them , and remove them as he will , as though they had never been . Isa. 55. 7. Let the wicked forsake his way , and the unrighteous man his thoughts , and return unto the Lord , for he will abundantly pardon , and to our God , for he will have mercy . But the discouraged sinner might happily reply , It is Mercy that I have abused , and his pardons he hath tendered , yet I in the time of my folly have trampled under my feet , and therefore with what face could I beg mercy , or upon what ground could I think ever to receive it ? He answers , For my thoughts are not your thoughts , nor your waies my waies ; for as the Heavens are higher than the Earth , so are my thoughts than your thoughts : there is no proportion , no comparison , the Earth is not of a valuable consideration to the Heavens , but like a Centre in the Circumference , it is as though it was not . So here , the thoughts of Gods Mercy to pardon thee , is so far beyond the evil of thy waies , and thoughts to condemn , that they are as though they were not : nay , though thou couldest not beleeve it , or think it , yet the Lord could and would do it . This is one of his names , He keeps mercy for thousands , Exod. 34. 7. he hath it in store for thousands , and FORGIVES Iniquity , Transgression , and Sin , that is , all kinds and degrees of sin ; and he must be thus , or else he were not God : For did our sins exceed his mercies , our weakness his strength ; were Satan more malicious to tempt 〈◊〉 , and powerful to overcome 〈◊〉 , than he was gracious to defend , and Almighty to deliver , then were he not God if any thing were impossible to him , or had power above him ; And hence the Lord delights to set forth the praise of his Mercy , and therefore when sin is most vile , and hainous , and hellish , then doth he express his compassion in a most glorious manner ; it 's the glory of the Physitian when the Disease is most deadly , then to do the Cure , Isa. 43. 24 , 25. You have wearied 〈◊〉 with your iniquities , and made me to serve with your sins , behold I , even I am be that blotteth out thy transgressions for my name sake ; q. d. None but a God of endless Mercy could do it , therefore behold it , acknowledg it , I will blot out your iniquities , and remember your sins no more . This is the dispute of the Apostle , Rom. 5. last , having said that our Justification , Reconciliation , and Life comes by Grace , he ads , why then serves the Law ? he answers , That sin might abound , that sin might be encreased , and become more and more hainous , because against an express Law , but where sin abounded , grace abounded much more ; the Lord gave ( as it were ) sin all advantages to do its utmost , and yet then Grace would abound so much the more in conquering and raigning over sin : And therefore it 's certain , if all sins in the world ( that against the Holy Ghost excepted ) should meet in one Soul as Waters in the Sea , the Mercy of the Lord would abound much more , 〈◊〉 those sins did abound . The Merits of our Savior Christ are of an 〈◊〉 satisfying vertue , and exceed the venom of the guilt of all sins , Rom , 5. 18. So Paul constantly disputes , If by the offence of one sin entred unto 〈◊〉 , much more by the death and obedience of our Savior Righteousness entred unto eternal Life . And therefore it was that our Savior was pleased to receive our Nature even from the vilest of sinners , that he might shew himself a Savior from all sins , Matth. 1. Hence also his blood is called a fountain set open for Judah and Israel , to wash in , for sin , and for uncleanness , Zach. 13. 1. i. e. For all kind of sinners , and all sorts of sins . So that were thy heart a Sink , a Sodom , a Hell of wickedness , if the water of this Fountain might pass through and be applied , it would clense all . For our Savior 〈◊〉 the infinite wrath of his Father , which was due for our sins , more he needed not , nay should not . nay could not have suffered , if he died for a thousand worlds of his Elect , if they had come from the Loyns of our first Parents . And I do beleeve there is vertue enough there to pardon the sin against the Holy Ghost if it were applied , but because it was committed against the work of the Spirit so directly , it is not just he should , and there is no other that will ; for the Spirit works from the Father to the Son , and therefore last of all , so that they both have put forth their works before , and if therefore his be wronged , he will not apply , and there is none else that can ; if the Work of the Father be wronged , Christ may intercede ; if he be blasphemed , the Spirit may apply ; but if he be despighted , there is none left that will or can . Because the power of the 〈◊〉 is such that he can conquer and overcome all , which with his own Honor he can attempt to remove ( as all , but that which is committed immediately against his Operation ) he wil and doth : this is the ground of overcoming which the Apostle gives , 1 John , 4. 4. You have over come the world , because greater is he that is in you , than he that is in the world . That also which Paul propounds for the clensing of the most loathsom puddles , 1 Cor. 6. 11. But ye are washed , but ye are sanctified in the Name of Jesus , and by the Spirit of our God ; for that Spirit is above all unclean Spirits , and therefore when he will come and work upon the soul , and clense it from all its corruptions , Sin , and the World , and the Devil , and all give way , they cannot hinder his work . So that if the Mercy of God be infinite , able to forgive all ; the Merits of Christ of infinite Vertue , able to satisfie for all ; and the Spirit of infinite power to conquer all , then the worst of sinners may become broken hearted sinners , when the Lord will please to look upon them . We have here matter of Admiration to see and stand amazed at the riches of Gods mercy and grace , which succors the most desperate sinners , relieves at the hardest streights , saves even from the nethermost Hell. It 's the Collection the Prophet makes from the ground formerly mentioned , Mich. 7. 18. Who is a God like unto thee , that par donest iniquity , and passest by the transgression of the remnant of thine heritage , because mercy pleaseth him . He intends pardon to such who have nothing that can purchase it , do nothing that can deserve it ; nay practice nothing which is in any manner pleasing , which might perswade him to it ; yea when he is displeased with all things but his own mercy , and indeed can be pleased with nothing else , when they dishonor his Name , wrong his Justice , reject his Commands , and grieve his Spirit , every thing provoketh him , yet because his mercy pleaseth him , therefore he doth good against evil , therefore he overcomes all their evil in goodness . Yea , When sinners out of their impenitency , and malignant enmity of their Spirits , would destroy themselves and his mercy also , and cast away his compassions ; his mercy is pleased to honor it self , and to save them , who is a God like this God ? and what mercy like this mercy ? He is not like the Idols of the Heathens , even themselvs being witnesses , for the followers & favorites of Idol Gods , who 〈◊〉 upon them in time of prosperity , and devote themselves to their Worship , yet in the day of distresse , their Idols leave them in the lirch , and they are forced to look to the Lord for relief . Jer. 2. 27. In the time of their trouble they will say , Arise and save us . But the hope of Israel is not like them , when the Disease is most deadly , he then cures , the condition of the sinner most desperate , he then delivers , out of the jaws of Satan and botom of Hell , he then rescues . It s the Prerogative he takes to himself . Thy destruction O Israel is of thy self , but in me is thy help . Hos. 13. 9. It 's that praise which the Saints give as the proper due of the Lord , Psal. 103. Praise the Lord O my soul , who forgiveth all thy sins , and healeth all thy diseases ; and Jonah leaves this Cure upon Record after he was landed by the 〈◊〉 , Jonah 2. 6. Yet hast thou brought up my life from corruption O Lord my God ; and verse 9. Salvation is of the Lord. Here is a ground of Encouragement to sustain the hearts of such forlorn Creatures as are sunk down in desperate discouragement , as past help and hope ; to provoke them yet to seek out for help and recovery , and to expect to receive it from the hand of the Lord. That Disease is not past Remedy which hath been cured : nor the Condition past hope that hath been recovered . As bad and vile as thou have been humbled and broken-hearted , and why not thou saved ? Turn but thy thoughts aside , and attend the Text , and trust thine own eyes ; behold , look here upon the most loathsom Hell-hounds that 〈◊〉 the Sun saw ; or the Earth bore , listen and hear these hideous blasphemies , they belch out against the Son of God , they cried , away with him , away with him ; not him , but Barrabas ; they chuse a Murderer rather than a Savior : behold their butcherly hands imbrued in the blood of Jesus , some goaring his side , others nailing his feet , piercing his pure and holy hands ; and that they might be bloody Creatures indeed , they do not only shed his blood , but they keep his blood upon Record for their Condemnation , say they , His Blood be upon us , and upon our Seed . That which they have done , and desired for their own ruine , is it not just but they should have it ? dost not thou wonder that the Earth did not open and swallow them ? that the Lord did not thunder from Heaven , and immediately destroy them ? or that he sent not Legions of Devils to drag those wretches souls out of their Bodies to send them packing to the pit ? And yet stay but a little , and see what God hath done , in the midst of all this hellish wickedness , look a little further ; they who took away the life of Christ , he is now taking away their 〈◊〉 , and guilt from them ; they crucified him , and he is now crucifying their cursed corruptions ; they pierced his tender body to put an end to his daies , he is now piercing their souls with Godly sorrow to put an end to their sins and 〈◊〉 . Come hither therefore all you poor desolate undone Creatures , You whose sins are written with a pen of Iron , and graven with the point of a Diamond ; they stand upon record in every coast and corner ; you stout-hearted rebellious sinners , the Seats of the Place where you sit , the Stones in the Street where you walk , the Walls of the Houses where you dwel , the Decks of the Ships where you have sailed , and the Shoars where you have Landed , and the Wildernesses where you have travelled , they can bear witness against you of the contempt of Gods Truth , the neglect of his Ordinances , unprofitableness under all , you slight all Counsels and Admonitions , you are amongst the number of them that are laden with lusts , ever learning , but never coming to the knowledg of the Truth . So that the floods of iniquity seem to compass and overwhelm , and might force you to sink down in irrevocable discouragement . I confess your condition is extreamly desolate and dangerous ; yet it 's possible , it may be ; there is a peep-hole of hope it may be otherwise ; and happy it is for you that there is yet a may be left , that God hath not sealed you up to condemnation , and turned the Tomb-stone upon you . Look up a little , thou art yet alive , Oh therefore lay about thee while yet opportunity and possibility lasteth . Say , Lord , these sinful wretches that opposed thy Grace , so long resisted thy Ordinances , thy Servants , yea , crucified the Lord of Life , and yet their hearts are now wounded for their sins ; Oh break my heart also , humble my soul also . Yea , but I cannot think it ; truly I dare not , I cannot , I am ashamed to beg mercy who have so long abused it . Why mark what the Apostle saies , Ephes. 3. 20. God is able to do exceeding abundantly above all thou canst think or ask . All this while the presumptuous secure sinner , he stands by and hears all this , and he blesseth himself in his lazy course , contents himself with this possibility , and here takes up his stand , but neglects to do any thing that may attain it . Oh is it not pitty to cast such Dainties before Dogs , and Pearls before Swine ? Did I say , it was possible ? True , I said so indeed ; but it 's pity thou 〈◊〉 in the hearing of it , it 's pity to speak such precious encouragements to such poysonful and malignant spirits , that will pervert all to their own ruine . The word is past , and cannot be recalled , but take these Preservatives or Corrosives rather to eat out that impudent corruption . Know , though it be possible , yet it is not possible to thee , nor any power thou hast , nor any means thou canst use , Matth. 19. 36. With man this is impossible . Nay , know , That so long as thou continuest in that careless , presumptuous , self-confidence , it is not possible that God should save thee , Heb. 3. 18. He hath said it , and sworn it , that they who rest in their carnal confidence , they shall never enter into his rest : and God will not , nay , cannot deny himself , and his Oath . As it 's possible God may , so it 's possible he may not break thy heart , and it 's a great suspicion he will not , if thou so impudently abuse his Mercy , Patience , and long suffering , wherby he calls thee to repentance , and would melt thy rebellious heart , Rom. 2. 4. Thou after the hardness of thy heart which cannot repent , treasurest up to thy self wrath against the day of wrath . It 's a shrewd suspicion if thou strivest long against his Spirit , and slightest the season , he will cease to strive with thee and take away the season , Luke , 19. 42. If thou hadst known at least in this thy day the things belonging to thy peace , but now they are hid from thine eyes . It will cost much labor and long time , before it be done in an ordinary way : and therefore if thou art wise for thy soul omit no time , be faithful to do what thou canst , and yet fearful , because it 's in Gods hand to do what He will. Therefore seek seasonably , tremblingly , and uncessantly unto the Lord to do this work for thee . It 's not the dipping , but rubbing and soaking an old stayn that will fetch it out ; thou must soak and steep thy soul with godly sorrow . It 's not Salving , but long tenting an old sore that will do the Cure. It may be it will make you go crying to your grave , and well if you get to heaven so at last . This shews the 〈◊〉 nature and the inconceivable haynousness of the sin of dispaire , which rusheth the sinner upon irrecoverable ruine , and would seem to overcome the mercy of God , wherein he overcomes himself , laies a mans present comforts and future hopes wast at once , beyond the reach of any relief or recovery , puts the soul beyond the sight and expectation of any succour and supply that might support it in the least measure . That look as when the Ship runs a ground , or splits upon a Rock neer shore , or within the sight of land , there is yet a possibility , that some help may come from the Coast to them , or they at least may be wafted to land , and so swim out ; but when the Vessel is now carried into the main Ocean , that it should then founder in the waves , or be overwhelmed in the midst of the Sea , they are wholly without sight of land , or least hope of any relief , there is no eye to 〈◊〉 them in their misery , and therefore none to pitty them , nor any hand to help them , or any means within the ken of Providence for them to conceive they might expect deliverance ; So it is with this in Comparison of al other sins ( the unpardoable one excepted ) what ever other 〈◊〉 surprise the soul , what ever the nature , or number , or haynousness be , hightened with all circumstances that may attend , as long as the soul can look out to the infinitness of Gods Mercy and free Grace , the invaluable efficacy and vertue of the Merits of the Lord Christ , his death and obedience , a man is within sight of Land , when the Ship is split he may swim to shore . Look unto me all ye ends of the Earth , and be ye saved , saies the Lord , Isa. 45. 22. there is yet hope in Israel touching this thing ; for it is a true saying , and worthy of all acceptation , That Christ came to save sinners , whereof I am chief , saies Paul , 1 Tim. 1. 16. And as the Heaven is high above the Earth , so are the thoughts of God above our thoughts , Isa. 55. But this sin of despair sinks a mans heart and comforts as a stone flung into the midst of the Sea , carries a man beyond the ken and compass of the boundless favor and compassions of the Lord. To go no further than the Doctrine delivered , the malignity of this evil herein discovers it self , as that which brings the greatest dishonor to God , and irrecoverable danger to the soul. It 's deeply injurious and dishonorable to the Almighty , it sins against more of God , and tramples the riches of his Graces and tender Mercies under the feet of contempt , and counts the Covenant of life and Salvation in the Gospel , not only a common thing , but a vain thing ; it 〈◊〉 Gods Truth and Faithfulness , and his enlarged Favors into his face with scorn , as unable to help , and unworthy to be attended . And when all the glorious Attributes and Excellencies of God have met together in contriving and accomplishing the Salvation of a sinner , in despight of all the power of Hell and darkness ; this dasheth and blurreth all with the highest disdain , and contumelious indignity that may be . There was an infinite power , wisdom , and goodness put forth in making a World of nothing , adorned and enriched with such beauty and goodness , which each man may see in the frame thereof : but in the plotting and performing the great Work of Redemption , there was wisdom beyond all the wisdom in the Work of the Creation ; power beyond and above all that power ; God said , let there be a World , and it was so : but saying will not serve the turn here , it must be the sending of his own Son , the death and suffering of Jesus Christ , it must cost him his life before lost man could be restored to life again ; here was Mercy above all the former Bounty and Goodness ; that goodness then vouchsafed continued not with man , nor he in it ; but this is everlasting mercy , which doth not only put us into the possession of Grace and Glory , but keeps us there in despight of all the power and policy of Devils , all the treachery and weakness of our own hearts ; despair casts the Crown of all his Power , and Wisdom , Truth , and Faithfulness down unto the dust , and proclaims to all the world , in our apprehension , our weakness is beyond his power , it cannot support us , our folly too hard for his wisdom , it cannot lead and enlighten our minds , our misery and sins surpasseth the vertue of his mercy , it cannot help and relieve us . This is the reason why the Lord cannot endure the least appearance of these desperate pangs , as deeply injurious to the Honor of his Name , and that in the greatest Excellency , Isa. 40. 27. Why saiest thou O Jacob , and speakest thou O Israel , my way is hid from the Lord , and my Judgment is passed over of my God ? Let no more such words be heard , the Lord cannot endure to hear you speak so , or to have you think so ; you cast the most vile unsufferable indignity upon the Lord that may be . You drooping discouraged hearts , you think it is the loathsomness of your own sins , the vileness and unworthiness of your own persons that you look at in all those dreadful complaints you make . Is there water enough in the Sea to clense this sink of hellish rebellions in this wretched Nature ? Can such loathsom abominations of so deep a dye , of so long continuance , committed against so much Light , Grace , committed against knowledg and Conscience , against patience and goodness , and that multiplied from day to day , Can these be pardones ? Mercy should be accessary to its own dishonor if it should shew mercy to such a wretch which hath so abused it . Know assuredly , you speak against the Lord al this while , while you would seem to speak against your own wretched distempers ; so the Psalmist Psal. 78. 19. Yea ( they not only sinned more , and provoked God , as in the former verses , but ) they spake against God , saying , Can God prepare a Table in the Wilderness ? You blaspheme and speak against his Power , which is not able to work it ; against his Wisdom , which cannot contrive it ; against his Mercy , which is not willing , or not able to succor you : It was the greatest sin that ever Cain committed , when he said his sin was greater than could be forgiven , Gen. 4. Then thy heart is more sinful than God can be merciful , Satan more able to damn thee than God is able to save thee ; then God is no God , and Christ is no Christ , and the Spirit no Comforter ; yea , this is to make the Devil , which is the worst of all Creatures , and Sin which is no Creature , but weakness , and worse than the Devil himself , to be above God , and the Lord Jesus , and the blessed Spirit of Grace ; worse than which blasphemy , Hell it self can hardly afford any . Hear therefore and fear , and for ever abhor that such thoughts should once come into your minds , such words proceed out of your mouths . As it 's dishonorable to God , so it 's dangerous , yea , deadly to the soul : It not only crosseth a mans present comfort , darkens our evidence , sence , and assurance of Gods Favor ; but utterly cuts off all possibility from the soul for ever expecting the least drop of refreshing , or smile of Gods Face . For hope in the Heart is the last sprong or sucker in the root of the Tree , whereby it lives and stands . Though the soul see nothing , feel nothing , have nothing , yet Hope saies 〈◊〉 may be otherwise , this proud heart may be abased , this sturdy heart may he forced to stoop , this unbeleeving heart though it hath had , and abused , and slighted , and been unprofitable under so many means , and after so many prayers , promises , resolutions , continues still , yet it may be otherwise saies Hope ; this holds up the head from sinking , the heart from failing : But despair takes away this , you have tried , used the means , expected help , but you see it comes to nothing , nay , there is no hope it will ever be , set your heart at rest , it will never be . This stops all the passages , that there is no hope for any good or comfort to accrue to the soul. This is the Instrument of death , whereby the Enemy at once makes an end of the very life of our comfort : The hope of Salvation is made the Helmet of a Christian ; so the Apostle , 1 Thes. 5. 8. Put on the Breast-plate of Faith and Love , and for an Helmet the Hope of Salvation . Well-grounded evidence and assurance of Gods Love in Christ , is as it were the head , and the highest top of a Christians comfort , hope is the Helmet ; for when our sence and feeling , experiences and performances , yea our hearts fail , in regard of any present sweet , or refreshing we have , yet hope saies , it may be it will be better hereafter , and this holds the aking head of a Christian : The Devil who ever fights at the head , labors to shake our assurance and comfort , and if he can dash a mans hopes by despair , he kils him dead in the head , there is no help nor recovery to be looked for ; know this , and be wary and wise for after times . 2. As it dams up the way , and stops the passage , that there is no possibility of any good to come , so it deads all a mans endeavors , takes off the edg of a mans abilities , puts all out of joynt and off the hooks , that there is no striving after a good when there is no hope to attain it . All men that are carried by counsel ( if not fools or mad-men ) they ever have an end in their eye , at which they look , and for which they labor ; this is the white they shoot at , the price they run for , for this they devise and contrive means , and use what they have attained , improve what they take in hand , in hope the end they have attended , may be brought about . Now where there is no hope ( which 〈◊〉 casts off ) there is no good to be expected , therefore no possibility to attain our end , therefore no reason to attend our labor in that behalf . Why should I se k ( saies the despairing man ) when I have no hope to find ? Why should I spend my labor in praying , hearing , reading , improving any Ordinance , when there is no possibility I should speed , that ever God should help , or hear , or bless ? as good sit still , as rise and fall . So Cain when he had laid that desperate conclusion , My sin is greater than can be forgiven , he flies into the Land of Nod , drowns himself in sensual delights , but forsakes the Lord. The Hope of Good is the Load-stone of a mans labor , it carries on our course with speed and resolution : So they in Jonah , 3. 9. Who can tell if God will turn and repent , and turn away from his fierce anger , that we perish not ? Therefore do these two things : Let not Satan make conclusions from our weaknesses , nor do thou listen to them , nor beleeve them if he should make them . We should be wary not to suffer our selves to be deluded by his false collections . Thy Conscience saies thy corruptions are strong and many , and of long continuance ; therefore there is no hopes saies Satan ; Temptations are violent and subtil saies thy experience , thou feelest them so , therefore there is no expectation of relief or abatement , saies Satan ; the inference is unreasonable , and grosly false , the sins of Manassah , Paul ; these Converts in the Text were such , and yet such received the work of Grace and Mercy also , therefore listen not to him who is the father of lyes . Look not to the power of means we do enjoy , the abilities we have , the performances we take up , for we shall find them all broken staves , and bruised 〈◊〉 , they will not only break under us , but pierce us 〈◊〉 ; they will fail us and our hearts also , there is no sufficiency for our succors , and therefore no sound ground of Hope . But we should keep our eye constantly and continually upon the sufficiency of Gods saving health , and incomprehensible power , Who is able to do abundantly above all that we can ask or think , Eph. 3. 20. Do you not see saies the Enemy , the means do not work , your prayers do not profit , the abilities you have , and the endeavors you take up , serve rather to encrease your sin than to help you , they nor you are able to subdue the least sin , to gain the least assurance , not able to procure the least peace : True , be it so , Yet God is able . Thus our Savior to his Disciples dismayed with the difficulty of the work , Lord say they , who then can be saved ? he answers , With man it is impossible , but not with God , for with God all things are possible , Matth. 19. 26. It 's not possible saies Satan , so many waies have been tryed , so many means used , and yet all is in vain ; Ay but saies Christ , though with man and means it is impossible , yet with God it is possible . Psal. 73. 26. My 〈◊〉 fails , and my heart fails , but God is the strength of my heart , and my portion for ever . So much for that Point . We are come now to enquire the Particulars expressed in the Description , and here also presented to our view . And first touching the sight of sin , whereby the sinner is made rightly apprehensive of his own corruption , and his condition by reason thereof . The Point thence is this : There must be a true sight of sin , before the heart can be truly broken for it . A right apprehension goes before through Contrition ; The Judgment must be rightly enlightened to see the nature of our sins before the heart can be pierced with that sence and sorrow that is meet . This is Gods way which he takes , in whose hand it is only to do this work , Job , 36. 8. to 11. When sinners come to be bound in fetters , and holden in cords of affliction , then he sheweth them their work , and their transgressions wherein they have exceeded ; and then bows their ear to Discipline , and commands them to turn from iniquity . So repenting Ephraim prosesseth it was the course the Lord took with him ; After I was instructed I repented , Jer. 31. 19. That which the eye sees not the heart rues not , that which is not apprehended by the understanding , is not affected by the will ; so in 1 Cor. 14. 24 , 25. when 〈◊〉 word comes home in power and plainness , so that the thoughts of his heart come to be discovered , he falls down , and saies , God is in you of a Truth . The want of this was the reason why the Woman of Samaria manifested such sawcy impudency , and peremptory boldness , in her conference with our Savior , though she could not be ignorant that those abominable loose haunts of hers would call to Heaven for revenge ; but when our Savior laid his hand upon the sore , and let the light shine in her face , and points at the vileness of her practice , Thou hast had five Husbands , but he whom thou now hast , is not thy Husband ; she then becomes sensible of his soveraign wisdom , and her own wretchedness , John , 4. 18 , 19 , 20. So it was with Paul , when the Lord met him going to Damascus persecuting the Saints ; he saw not the sinfulness of his course , and therefore was senceless of it . Saul , Saul ( saies Christ ) why persecutest thou me ? Then he answers , Who art thou Lord ? Jesus said , I am Jesus whom thou persecutest , it is hard for thee to kick against the pricks : when he understood the evil of his way , then he stood trembling and astonished , saying , Lord , what wilt thou have me to do ? Acts , 9. 5 , 6. Before the Corinthians were made conscious of their own carelesness , neither pitying the soul of the incestuous Corinthian , nor yet seeking to reform his sin , they gloried over him , and prided themselves in their own conceited excellency ; but when the Apostle had discovered their miscarriage and failings , what sorrow and care did it work in them , and what serious endeavor to reform the guilty party . The Doctrine is true , we shall endeavor to make it plain , and therefore we shall open several particulars , the right conceiving whereof will be as a key to unlock the Treasury of this Truth , that each man may take what will serve his turn . Enquire therefore we will By what means , and after what manner God works this sight of Sin. How far the sinner may be said to be active in it . Wherein this true sight and apprehension properly consists , and so discovers it self . The Reason of this Truth , and the Lords Order in this proceeding . And then we shall make Application of it . By what means , or after what manner the Lord works this sight of Sin. To which I shall Answer in four Conclusions : Or the Answer unto which Inquiry , will be expressed in four Particulars . The Righteous Law of God , as it is the Rule of our Lives , so it is the Discoverer of our Sins , and swervings therefrom ; and by the light thereof , together with that little light of common Principles , of Piety and Love left upon our Consciences , we come to have our corruption made known to us , Rom. 3. 20. By the Law is the knowledg of sin ; insomuch that Paul , a learned Pharisee , one that profited in the Jews Religion more than his equals ; he was yet at a loss in discerning and judging of the turnings and distempers of his heart , before he takes the light and lamp of the Law. So himself professeth , Rom. 7. 7. I had not known that lust had been a sin , those first stirrings of the Body of death , and secret lingrings and inclinations to that which is cross to the wil of God , though there be no consent given to them , no delight taken in them , but that the Law said , thou shalt not lust , the Sentence of the Law set down his Judgment , and therefore the Apostle James compares it to a perfect and curious Looking-glass , wherein each man may see the least blemishes or motes , if he will present himself before it , James 1. 25. But whoso looketh into the perfect Law of Liberty , and continueth therein , will lay his mind , and heart , and life level to the Law of God , and hold his heart and apprehensions to the righteous Judgment , and Sentence thereof , it will plainly discover the smallest imperfections , the least stirrings of the most hidden distempers that arise ; so Rom. 2. 14. the Heathens with the twi-light or Star-light of the remainders of the Law written in their heart past Sentence against themselves , touching the sinfulness of their course . But this is not all , nor yet enough , to make us to attain a right sight of our Sins , unless the Lord put a new Light into our minds , within , as we have the Light of the Law , and Counsel of God shining without unto us ; otherwise the Law may be , and wil be a clasped Book , and a dead Letter ; we shall see little in it , or receive little from it . So Paul , Rom. 7. 9. I was alive without the Law once , but when the Commandement came , sin revived . Without the Law , how could that be , since he was an Hebrew of the Hebrews , of the Tribe of Benjamin , trained up at the feet of Gamaliel ? a Doctor of the Law , prosessed it , and practised it , according to the most exact Sect of the Pharisees , as he speaks ? But the meaning is , that he was without the power of it , and the spiritual life , and lively efficacy of the Law. It was a dead and a killing Letter . Look what the sence of the words , or some evidence of Reason or Arguments could hold out to a Natural Understanding ; the bark , and shell , and outside of such directions , he took and entertained . But the Spiritualness of the Law , For the Law is Spiritual , saies Paul , and that spiritual and lively power of Conviction and Direction , it puts forth upon the souls of the Saints , who are subject to it , and therefore indeed receive the work of it . This Paul once in the time of his unregeneracy was destitute of , and then he was alive ; that is , in his own overweening , and self-deluded conceit , he concluded himself to be a living Christian , to have the power and truth of Grace , and to live the life of it . So that it 's possible , nay it 's ordinary , and nothing more usual , than for men to be without the Law , when they have the Law ; to be without the Life of it , while they have the Letter of it ; to be without the Law as a Soveraign Rule to their Lives , while they take upon them the profession of it ; to be without the Spiritualness of the Law , and so to miss the end of it that is closing with God , as our last end , and chief good , which is the sap , the pith and substance of the Law , though they have the appearance of the practice of it , ( And if they miss the end of the Law at which it aims , and unto which it tends , they must needs fall short of the Wisdom and Counsel , and Spiritual efficacy of the Law , which should direct them ) So in 2 Chron. 19. 3. Now for a long time , Israel had been without the true God ; that is , his true Worship that would bring them to him ; and that is the meaning of that Phrase , Ephes. 2. 12. Without God in the World ; that is , without the true Worship of God : so that they who want the true Worship of God , are without God. So they who have the manner of the true Worship , and want both Spirit and Truth , in which God will be worshiped , they have the Appearance , but want the Spirit and Truth of the true manner they have . So of the rest . Thus it is with thousands in the Church , which hear , and know , and have the Letter of the Law , and yet are indeed without the Power and Spirit ; and therefore they neither see the evil of their sins by it , nor yet receive any spiritual Direction from it , nor indeed know any such thing ; and therefore though their carriages are somwhat reformed , yet their inward corruptions are not observed , at least not reformed , or they made sensible of them : As it is with a pur-blind man , he may see things of a greater bulk , as a great Print , or the like ; but the smallest Print , or the least pricks , he perceives not : So it is with a pur-blind Christian who cannot see afar off , 2 Pet. 1. 9. If there be some loathsom and gross sins discovered , he can see them ; but to see the stirrings of sin in his Nature , and the secret inclinations of his soul to sin , and the base aims and ends that are up and down in his heart in the performance of holy Duties , to see the smallest Print of the Law discovering secret and spiritual wickedness in the Heart , that a man that hath no more than Nature cannot see . And therefore ( for we come to the Point ) the Spirit of Bondage is required which may let in the light of the Law into the mind , and set on the power of it mightily upon the consciences of sinners , and so dazle their Eyes , and daunt their hearts with the dreadfulness of their sins , Rom. 8. 15. You have not received the spirit of Bondage again to fear : as who should say , it 's a gift , and it must be received , or else we shall not by all that we can do , attain the bondage and thraldom of that base condition in which we are ( whereof more afterward in Conviction . ) The Law is a Hammer , but it will not break the Flint unless the hand óf the Spirit take it and use it ; a Hammer in the hand of a Child will not move the stones ; so the Law in the hand of a man or Minister , it is as a Rod to whip us unto Christ ; but unless the Spirit take it into his hand , we shall never feel the blow or smart , and so be forced to go : Hence that Phrase , John , 16. 8 , 9. I will send the Spirit , and he shall convince , it 's his Prerogative ; he is appointed , by him it 's only performed . The two former may agree to a false-hearted Hypocrite , he may have a lighter stroke of the Spirit of Bondage , and the Law may convince him , and his own heart condemn him , and he may go away in dreadful horror for his sins , and yet it doth not remove the Rule of Ignorance , and darkness out of the mind , but the Saints of God have the two former and they have this further , viz. such a through stroak of the spirit of bondage as takes away the rule of darkness and removes the Soveraignity and Authority of it from the mind this I take to be the meaning of that phrase , Acts. 26. 18. to turn them from darkness to Light. When the Lord wil work throughly , he wil not onely scatter the sogs and disperse the grossest of the dimness and darkness of a mans mind , and leave the soul under the power of it for all that . The hypocrite may be dazled and astonished by the light of the truth breaking upon him , but yet his understanding is under the power of darkness , but the Saints of God are turned from it , that is their understandings are delivered from under the power of that darkness that was in them before . Conceive it thus , when the night comes darkness overspreads the face of the Earth , and though there be Moon-light , or some flash of Lightning sometimes , that may something take off the grossness and blackness of darkness but yet it is dark stil , the Moon-light or Starre-light doth not remove the rule of darkness : but when the Sun ariseth in the East we say it is day break , and you shal see apparently when light comes with a Command of the Sun , it scatters the darkness that was in the ayr , it removes the rule of it , and it rules there it self ; So it is with the spirit of bondage , when he comes to an hypocrite he enlightens him with Star-light or Moon-light as it were , so that the grossness of darkness and blindness is scattered , that now a terrified hypocrit sees his sins , and is able to Discourse of sin and of the Law of God and to Discover it to others , and yet it is but Moonshine it makes not day , the root and rule of Darkness is there stil , which stops and hinders the entercourse of the dispensations of God unto the soul. But now in a Godly man whose understanding is turned from darkness to light , when the truth and light of it hath by the spirit of bondage been 〈◊〉 on upon the mind and Conscience , you shal see day breaking as it were , he then sees himself and his sin and he sees God and Christ , as the sun of righteousness shining gloriously in his Eyes dazling of him with such a light as he never saw nor knew before , so in Acts. 9. the scales of ignorance and blindness fell from the Eyes of his mind and he was turned from the power of darkness , and that light which was let in to his understanding could never be overcomē again by al the darkness inthe world . 4 When the spirit of God hath let in this light of the law in the specification of it , as it belongs unto the Saints , and so hath turned the understanding from darkness , he leaves a sett upon the understanding God-ward , that its ready , it s that way-ward , to receive any truth that comes in the impression of it ; and this is the turn of the understanding to light , it was before turned from God , and sett hell-ward , sin-ward under the 〈◊〉 of darkness and acted therby , wholly to bestow it self upon the creature in the room of God ; As when Adam sinned the whol man was turned from God to the creature and sin , so now in Conversion , the whol man is turned from sin and the creature to God again , and therfore the understanding from darkness to light . And Hence it is that a poor ignorant creature that hath come many years to the Congregation , and hath learned nothing he understands nothing , remembers nothing , or if out , of the strength of memory he remember something yet he knows no more the thing than a Parrat . But when God hath once turned him , and left this sett upon his understanding , and the day is broken as it were and the rule of darkness removed , & a new light set up there now he never comes but he takes somthing , he can understand it , and remember it , there is no subject but he will get somthing of it , because his understanding is heaven-ward . I have known some by experience , that though they have been wise and wittie enough for outward things , yet so senceless and sottish in the things of God , that they could sit and hear a Sermon of an hour long , of those very sins they have been guilty , and yet it hath been to them as though it had never been , yet afterward they have professed it , that at such a time , the light of the word broke in upon my soul , and after that I never heard the Minister preach but I received somthing , and my heart did close with more than I could bear away , but I could understand then , and remember also , ever after that time , This is palpably true in cases of Conscience ; I wil issue this point thus 2 Pet. 2. 9. who hath called you out of darkness to his mervailous light , the soul now begins to wonder and to be amazed , at the vileness of sin , at the frame of his heart , at the patience of God that hath suffered him so long , and he marvails with himself where he hath been , and what he hath been doing all his dayes he is in another world ( as it were ) and if ever you have had this work of the spirit calling and turning of you from darkness to light it wil 〈◊〉 you a wondering , you will see , sin and your self and grace and Christ and the Ordinances and all after another fashion than ever you saw them before . How far the sinner may be said to be active in this sight of sin . The answer to this may be expressed in severall particulars that that way of God and the work of his spirit may more distinctly be discovered . There is a weakness , impotencie and insufficiencie in the understanding to reach this right discovery of sin , for however there remaynes so much glimmering in the twilight of Natural reason , and so much sensibleness in the stupid benummedness of the corrupt conscience of acarnal man , that it can both see and sensibly check for some grosser evil , or some such sins , or venom of sin , as crosseth his own peace and Comfort , or those ends which he sets up as the chiefest good at which he aymes but to search into the entrales of sin , and discern the spiritual composition of the accursed nature therof , he can in no wise attayn this by all the labor and light he hath , 2. Pet. 1. 9. He that lacketh these things ( that is these heavenly graces whereof the chief were faith and heavenly knowledg mentioned before ) he is blind and cannot see afarr of , he may ( like a purblind-man ) give guess , or have a confused conceiving of things , after a dym and dazling fashion , if the things be neer , as the man in the gospel saw men walking like Trees , but there be secrets in sin , depths in the disstempers of mens hearts , which are far removed from outward appearance and ordinary apprehension , these he cannot perceive . As it is in natural things and the several actions which issue from them , each man is able to hear the sound of a mans words , to discern the sence and reason of them , and wil easily grant from the received principles of reason that they come from a man , and evidence undeniably that there is a reasonable soul there , which is and must needs be the cause thereof , because they are properties that appertain to creatures of that kind alone , and argue a life of the highest excellency , nor Trees nor beasts can do so , It s beyond their kind and the bounds of their ability ; But what this reasonable soul is in the constitution and composition therof , this is further removed from our sence , and so from our apprehension , and it wil excercise the most sharp and ablest understanding , and that furnished with Learning and reading to apprehend or discover , so it is in sin ; when we hear the falsness of mens language , when they speak thay care not how , to cover their own shame or deny that which might bring danger to them , when we see the cruelty and fiercness of their carriage in stealing or killing , each man out of ordinary principles will condemn those , these be as it were the words and hands of sin ; Ah but the spirituall pride and soveraignty of will , which lifts up it self above the law and will of God justles his holiness and holy command to the wall , this is the inward soul of sin ; thousands which condemn the former have and harbour and maintayn these to their dying day ; they never saw the evil of them . How the sound of their actions strik outwardly they hear and observe but how the wheels of their mind and wil go inwardly and swerve al the day long and all their lives long in the whol inward frame of the whol man , they be as far to seek as though there were no such thing . The Conscience checks and the worst of men see the loathsomness of the evil , if he should stab and take away the Life of a man , but every Blasphemer stabs the Lord and yet his Conscience doth not so check him there , because he sees the grossness of the one its near but the spiritualness of the other he doth not see , it is a far off . To stick in the medium and fall short of the object is feebleness ; That is the proper intendment of the Apostle when he layes open the seebleness of the wisdom of the most Eminent heathen Rom. 1. 21. they knew God but did not glorify him as God but became vayn in their discourse i. e. they fell short of their end , of God whom they pretended to worship , they missed of him ; that was their vanitie , and they worshipped the creature in the room of God. And hence the Prophet expresseth the practice of such as those who be wholly misguided in their course by reason of their mistakes Isay. 5. 20. They call evil good and good evil , they put darkness for light and bitter for sweet , and therfore it is they are so easily cousened by Satan and do so easily cousen themselves ; And upon this ground it is , though they in Acts. 17. 23. worshipped an unknown God and Paul would have taught them the true God whom they ignorantly worshipped , they would follow their own fancies and worship Gods of their own making ; but the true God blessed for ever they might have heard of him and been instructed concerning him , his being and Worship ; they would not own nor entertain the Apostles Counsel in that behalf , nay , verse 32. they mocked him when he spake to them of 〈◊〉 things . There is an incapability in our minds to receive this spiritual light by which we might be enabled to come to the right discovery of our Corruptions , John 1. 5. The Light shined in darkness and the darkness Comprehended it not . This is the Condition of every man by Nature , So the Apostle , ye were darkness , Eph. 5. 8. Now one opposite will oppose and resist another , but will not , nay cannot entertain another , and hence the Apostle gives that to be the ground of that resistance against the truth 2 Tim. 3. 8. They are men of corrupt minds , therefore they resist the truth as Jannes & Jambres did . As it is in Nature when any sense hath lost his right temper and wholsome Constitution , it is not possible to put forth its operation , with any right discerning or discovery of that which comes to it , the tast is corrupt , the tongue tainted and over-grown with some Canker , it cannot tast nor relish things aright , when the right constitution of the Eye is altered by a blow or any putrefying Wen that Breeds there , 〈◊〉 will perceive nothing , nay it cannot ; So here . When the Eye of the understanding hath lost his primitive 〈◊〉 , and becomes stayned and polluted with putrefying sensual delusions it comes to be Reprobate touching the Doctrin of faith , or that which ought to be beleeved , not able to relish the truth in a right manner ; And this their practice gives evidence of beyond all doubt , the revelation of the truth , which is in way of discovery of corruption , and that which would touch them to the quick , they are not able nor willing in truth without offence to hear . But the power of it to be pressed and persued they are not able to bear , but there is present mutiny in their thoughts and apprehensions , I say , not able to hear with quietness the truths which be of a discovering Nature ; when our Saviour told them there must be more than an outward formal Communicating with him , as the Fathers did eat Manna and are dead , but they that would live by him must eat his flesh and drink his Blood , they returned , this is a hard saying , who can bear it ? John 6. 60. and John , 3. 20. He that doth evil cometh not 〈◊〉 the light , lest his deeds should be reproved ; yea , this is the reason they 〈◊〉 darkness rather than light , because it suits best with the darkness of their minds ; and as the very manifestation is tedious to hear , so the power of it , if pressed and set on , they are not able to bear ; that 's the scope of the Parable , Matth. 21. 34. when the Messengers were sent to require fruit , that is , Holiness , they beat some , and stoned others , and others they abused , Acts 7. 51. when 〈◊〉 brought the Candle home to their Bed-side , and would discover the roots of their corrupt carriages to the Consciences of them all , Ye stiff-necked and hard-hearted , ye have ever resisted the spirit of the Lord ; their hearts burst with anger , they cast him out and stoned him . And indeed hither the Apostle calls us to look as to the Magazine of all mischief , the Armory and Ammunition House , whence all the distempers and affections of the heart are furnished out to their sinful practices , as so many enterprizes they take in hand , Eph. 4. 18. they are strangers to the life of God , it is because they walk in the vanity of their minds . So again in Collos. 1. 21. They were alienated from God , and bent upon evil practices ; and he ads the root and reason of all , they were Enemies to God in their minds , in their apprehensions , or the largest reach of the best reason they had . and in this the Apostle makes the Fort-royal in which Satan places and plants all the choycest of his Artillery , 2 Cor. 10. 4. there are in the mind of a Natural man , strong holds of imaginations , which exalt themselves against the knowledg of God. The Lord Christ 〈◊〉 the understanding to bear that Almighty stroak of his Spirit , whereby he destroies the soveraign power of carnal reason , and 〈◊〉 it to receive the prevailing impression of his spiritual light , which searcheth the secrets of sin in the soul. The Conclusion intimates a double work of the Spirit . 1. It destroies the soveraignty of carnal Reason . 2. It leaves in the room of that an impression of spiritual light ; and in both these the understanding is meerly passive , for so it 's added , it 's forced to bear the one , it 's fitted to receive the other . It destroyes the over swaying Authority of Carnal Reason ; It was Satans Policy to turn the Understanding from the Lord , and attendance to the truth ; 〈◊〉 . 3. Hath God said ye shall not eat ? Oh question it not , fear it not , Ye shall be as Gods ; and so she turning aside , and perverting the eye of reason to listen to the delusion suggested , her light was dimmed , and she justly over-born with the force of the falshood presented , because she took off her mind from eyeing of the command , and turned it to attend the strength of that delusion , and was so acted by it , she conceived , though falsly , that it was good to get knowledg , when the tasting that fruit was the only means to lose all the knowledg she had ; and from the abuse of her own mutability , her mind becomes perverted from light to darkness , from the way of truth which God had found out , unto the by-path found out of her own finding . Now the Lord Christ who comes to destroy and undo the works of the Devil , he begins where Satan ended , he turns from darkness , he takes down the Supremacy of that carnal Reason , by the which all the Sons of Adam in their natural and corrupt condition are constantly both ruled and carried in their whol course ; and that 's the Reason of the Apostles coupling those two together , Eph. 2. 3. speaking of the Conversation of the ungodly , he saies , they did the wils of 〈◊〉 flesh , and of their Discourses ; their carnal reasonings had ever one Oar in the Boat ; and it 's ever found true , there is no man upon knowledg commits a sin , but ever he 〈◊〉 some pretence of carnal self-deceiving reason why he doth so , and therefore it is called the strong hold of Satan , and the Lord Christ , he first forceth this Fort , demolisheth and casteth down the frame of it ; so that though there be some remainders continue still in the mind , while that remains in the body , and we in the world , yet it 's never made a place of retreat to a 〈◊〉 Convert , wherein he can 〈◊〉 himself , and stand it out against any Truth ; 2 Cor. 10. 4. he puls down strong holds , such as are highest and hardest to win ; and that which is added , Casting down imaginations , and every high thing that exalts it self against God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Reasonings of the flesh ; and nothing but the Power of God can do this , the weapons of our warfare are mighty through God. For though Adam being in a mutable condition , might slide away from the Government of God as well as submit , yet after he had withdrawn himself from under the Covenant and Wisdom of God in the Law given him , it was just with God to deliver him up to the authority of his inventions , and there to stake him down , that nothing but the Soveraignty of Christ who had satisfied for this his folly and carnal reasoning should be able to restore him from the power of them . This makes me construe the meaning of those words of Paul so , as that which best gives in evidence of the dependance , 〈◊〉 . 4. 21 , 22. If ye have heard , and been taught , as the Truth is in Jesus , then put off the old man , &c. The Truth as it is in the Bible only , or dispensed in any Ordinance , or as it was in the Covenant of the First Adam , will never do it ; but as it is in the hand of Jesus , the Head of the Second Covenant when he comes to 〈◊〉 a holy seed , and call home his Sons to himself , he will then make the old man fall . And this the Lord Jesus forceth the Understanding to submit unto , and this is easily yielded on all hands ; for it 's commonly confessed by Phylosophers and Divines that there is a constraining force in the undeniable evidence of Argument 〈◊〉 on by the Spirit , that the Judgment is necessitated to fall under , and yet hereby no liberty is prejudiced , for that is in the will. Thus Pauls Commission runs Acts , 26. 18. To open their Eyes , to turn them from darkness to light , from the power of Satan to God. What is the opening of the eyes distinct from that which follows ? it may be 〈◊〉 that common enlightening in the History , Matter , and Truth of the Scripture wherein the understanding must in reason be informed , and themselves also yield a full assenr , and so far be perswaded of the Truth and Goodness of the Doctrine of the Gospel ; for it 's opposite to all the Rules of Reason and Providence , that persons should step from prophaness in the depth of it , unto the height of Christian Piety and Holiness , but there must be a passing through the common Truths that are in the way and rode to come to that end . First , a man must know there was a Christ , and who he was , and what he did , and wherein that Redemption of his is recorded in the Scriptures , and of what value and infallibility they be . Then we come to see our former follies and delusions in which we were drown'd , and so to be turned from darkness , that we cast away the former forgeries of our carnal reasonings ; where note , that Paul turns them , not they themselves , that it 's from darkness , they were nothing but darkness , and darkness could not , nor would not turn from it self , therefore from a more Soveraign light in Christ that darkness must be removed . In all which the soul behaves it self meerly passively , and is wrought upon , and that by an over-ruling power . The second Operation mentioned , follows without fail , and by force of constraining Reason ; the Soveraignty of darkness being removed , there is room made for the ready Spirit of light , of the guidance of the Spirit of Christ , as the Head of the Covenant , who begins to set up his Throne , where Satan had his hold ; and this is like the Sun-rising , whose beams spread themselves from one end of the Heavens to the other , and nothing is hid from the light thereof . So there is not the most secret corner or crevis of our corrupt hearts and consciences , but the beauty and shine of the 〈◊〉 of this light will discover it ; and this seems to me to be called the Spirit of the ' Mind , as that which best 〈◊〉 〈◊〉 the intendment of the Spirit in the place ; for it is the meer impression of the Spirit falling upon the 〈◊〉 now turned from darkness , Eph. 4. 23. where the Apostle describing the two parts of Sanctification ; Mortification , verse 22. Put off the old man , in reason it should have followed immediately , and put on the new man , he inserts this by the way , and be renewed in the spirit of your mind , in the passive form ; and then , put on the new man , q d. This renewing is another work , and is to be referred to another place , and it answers none so fitly and fully as this place ; and the word also suits it beyond imagination , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a comparison taken from Earth turned a new and another way : So should the act of the understanding be turned afresh , and lie constantly under the light and guidance of the Spirit ; and here we are passive meerly . That which is meerly the act and impression of the 〈◊〉 to the entertainment of the mind , is meerly passive ; but this is the meer act and impression of the Spirit , as the beams of the Sun dispersing themselves into the Air. Again , that which is wholly darkness , that cannot be active or causal of any Spiritual light ; but the mind naturally is meer darkness , Eph. 5. 8. This light so received the vnderstanding being overpowred with it and acted by it acts also in the vertue thereof , and so the sinner may be sayd 〈◊〉 to see and understand , for he doth so , but in a right order and after a right manner conceived . In a right order , for ( as before ) of himself he had an Impotency unto this yea an incapability of this spiritual light , before he was forced from the holds of his carnal reason and made sit to receive it . In a right manner : The vnderstanding being acted and moved by the power of this light doth move again so that the action 〈◊〉 not so much from any habitual principle of grace , whereof a man hath the free use and command at his own pleasure , and so doth act or not act by it as he will : for so experience tells us it is not , The sinner at first would not see his sinnes were it in his power and might he have his own mind , he would have the ghastly visage of them gone out of his sight . Nay he useth al the wayes and contrives all the means he can , that he might put them out of his thoughts , that they might not come into his consideration or remembrance , It 's against the heart and hair , utterly against his will , that he cannot get off it ; which argues that he acts not so much here , as a cause by Counsel , out of his own choyce and habitual disposition whereof he hath the command , but meerly as he is acted ; and after when the spirit withdraws , he cannot so see them though he would , as that phrase Gal. 4. 9. After ye have known God or rather are known of God. It 's not so much from our own ability we have from within that we do it , but because he looked upon us we look back again upon him . As a looking Glass reflects the light not from any light it hath of it's own , but because the light of the Sun fals upon it , so that it 's true to say , the light is reflected by it rather than it reflects the light . For because the light 〈◊〉 reflect 〈◊〉 it comes to be reflected . So Job Complayned . Job . 13. 26. Thou makest me to possess the sins of my Youth . So David , Psal. 77. 4. Thou keepest mine eyes waking . Wherein this true sight , and apprehension of sin properly discovers it self . I Answer , A true sight of sin hath two Conditions attending upon it ; or it appears in two things : We must see sin , 1. Cleerly . 2. Convictingly , what it is in it self , and what it is to us , not in the appearance and paint of it , but in the power of it ; not to fadam it in the notion and conceit only , but to see it with Application . We must see it cleerly in its own Nature , its Native color and proper hue : It 's not every slight conceit , not every general and cursorie , consused thought or careless consideration that will serve the turn , or do the work 〈◊〉 , we are all sinners ; it is my infirmity , I cannot help it ; my weakness , I cannot be rid of it ; no man lives without faults and follies , the best have their failings , In many things we offend all . But alas all this wind shakes no Corn , it costs more to see sin aright than a few words of course ; It 's one thing to say sin is thus and thus , another thing to see it to be such ; we must look wishly and steddily upon our distempers , look sin in the face , and discern it to the full ; the want whereof is the cause of our mistaking our estates , and not redressing of our hearts and waies , Gal. 6. 4. Let a man prove his own work . Before the Goldsmith can sever and see the Dross asunder from the Gold , he must search the very bowels of 〈◊〉 〈◊〉 , and try it by touch , by cast , by hammer , and by fire ; and then he will be able to speak by proof what it is ; So here . We perceive sin in the crowd and by hearsay , when we 〈◊〉 some common 〈◊〉 customary expressions taken up by persons in their common converse , and so report what others speak , and yet never knew the Truth , what either others or we say , but we do not single out our corruptions and survey the loathsomness of them , as they come naked in their own Natures ; this we ought to do : There is great ods betwixt the knowledg of a Traveller , that in his own person hath taken a view of many Coasts , past through many Countries , and hath there taken up his abode some time , and by Experience hath been an Eye-witness of the extream cold , and scorching heats , hath surveyed the glory and beauty of the one , the barrenness and meanness of the other ; he hath been in the Wars , and seen the ruin and desolation wrought there ; and another that sits by his fire side , and happily reads the story of these in a Book , or views the proportion of these in a Map , the ods is great , and the difference of their knowledg more than a little : the one saw the Country really , the other only in the story ; the one hath seen the very place , the other only in the paint of the Map drawn . The like difference is there in the right discerning of sin ; the one hath surveyed the compass of his whol course , searched the 〈◊〉 of his own heart , and examined the windings and turnings of his own waies , he hath seen what sin is , and what it hath done , how it hath made havock of his peace and comfort , ruinated and laid wast the very Principles of Reason and Nature , and Morality , and made 〈◊〉 a terror to himself , when he hath looked over the loathsom abominations that lie in his bosom , that he is afraid to approach the presence of the Lord to bewail his sins , and to crave pardon , lest he should be 〈◊〉 〈◊〉 them , while he is but confessing of them ; afraid and ashamed 〈◊〉 any man living should know but the least part of that which he knows by himself , and could count it happy that 〈◊〉 was not , that the remembrance of those hideous evils of his might be no more ; Another happily hears the like preached or repeated , reads them writ or recorded in some Authors , and is able to remember and 〈◊〉 them . The ods is marvelous great . The one sees the History of sin , the other the Nature of it ; the one knows the relation of sin as it is mapped 〈◊〉 , and recorded ; the other the poyson , as by experience he hath found and proved it . It 's one thing to see a disease in the Book , or in a mans body , another thing to find and feel it in a mans self . There is the report of it , here the malignity and venom of it . But how shall we see cleerly the Nature of sin in his naked hue ? This will be discovered , and may be conceived in the Particulars following . Look we at it : First , As it respects God. Secondly , As it concerns our selves . As it hath reference to God , the vileness of the nature of sin may thus appear . It would dispossess God of that absolute Supremacy 〈◊〉 is indeed his Prerogative Royal , and 〈◊〉 in a peculiar manner appertayn to him , as the Diamond of his Crown , and 〈◊〉 of his Deity , so the Apostle , He is God over all blessed for ever , Rom. 9. 5. All from him and all for him , he is the absolute first being , the absolute last end , and herein is the 〈◊〉 〈◊〉 his Glory . Al those attributes of 〈◊〉 , 〈◊〉 , Holiness , Power , Justice , Mercy , the shine and Concurrency of all these meeting together is to set out the unconceivable excellency of his Glorious name , which exceeds all praise , Thyne is the kingdom , the power and the glory , the right of all and so the rule of all and the Glory of all belo 〈◊〉 to him . Now herein 〈◊〉 the unconceavable hainousness of the hellish nature of sin , it would justle the Almighty out of the Throne of his Glorious Soveraignty , and indeed be above him . For the will of man being the 〈◊〉 of all his workmanship , all for his body , the body of the soul , the mind to attend upon the will , the will to attend upon God , and to make choyce of him , and his wil , that is next to him , and he onely above that : and that should have been his Throne and Temple or Chair of State ; in which he would have Set his Soveraignty for ever . He did in an Especial manner intend to meet with man , and to communicate himself to man in his righteous Law , as the rule of his Holy and righteous will , by which the will of Adam should have been ruled and guided to him , and made happie in him ; and all Creatures should have served God in man , and been happy by or through him , serving of God being happy in him ; But when the will went from under the government of his rule , by sin , it would be above God , and be happy without him , for the rule of the law in each command of it , holds forth a threefold expression of 〈◊〉 from the Lord , and therein the Soveraignty of all the rest of his Attributes . 1. The Powerful Supremacy of his just will , as that he hath right to dispose of all and authority to command all at his pleasure ; What if God will ? Rom. 9. 22 My Counsel shall stand and I wil do all my pleasure , Isa. 46. 10. And as its true of what shal be done upon us , so his wil hath Soveraignty of Command in what should be done by us we are 〈◊〉 say the will of the Lord be done ; Davids warrant was to do all Gods wils Acts. 13. 22. and our Saviour himself professeth , John. 6. 38. that he came not to do his own will but the will of him that sent him , and therfore his wrath and jealousie and judgment will break out in 〈◊〉 that be disobeyed . 2. There is also a fulness of wisdom in the law of God revealed to guide & direct us in the way we should walk , Psal. 19. 7. the law of God makes wise the simple , 2. Tim. 3. 15. it's able to make us wise unto Salvation . 3 There 's a Sufficiency of God to content and satisfy us . Blessed are they who walk in his wayes , and blessed are they that keep his Testimonies . Psal. 119. 1. 2. Great prosperity have they that love the law , and nothing shal offend them , ver . 16. and in truth there can be no greater reward for doing wel , than to be enabled to do well , he that hath attayned his last end he cannot go further . he cannot be better ; Now by sin we justle the law out of its place , and the Lord out of his Glorious Soveraignty , pluck the Crown from his head , and the Seepter out of his hand , and we say and profess by our practice , there is not authority and power there to govern , nor wisdom to guide , nor good to content me , but I wil be swayed by mine own wil and led by mine own deluded reason and satisfied with my own lusts . This is the guise of every graceless heart in the commission of sin ; so Pharaoh who is the Lord ? I know not the Lord , nor will I lett Israel go . Exod. 5. 2. in the time of their prosperity see how the Jews turn their backs and shake off the authority of the Lord , we are Lords ( say 〈◊〉 ) we will come no more at thee . Jer. 2. 31. and our tongues are our own who shal be Lords 〈◊〉 us ? Psal. 12. 4. So for the wisdom of the world , see how they set light by it as not worth the looking after it Jer. 18. 12. we wil walk after our own devices & we wil every one do the imagination of his own evil heart , yea they sett up their own traditions , their own Idols and delusions , and Lord it over the law , making the command of God of none effect Math. 15. 8. 9. So for the goodness of the word ; Job . 22. 17. Mal. 3. 14. It is in vayn to serve God and what profit is there that we have kept his ordinances , yea his Commandemnts are ever grievous , It s a grievous thing to the loose person he cannot have his pleasures but he must have his guilt and gall with them ; It s grievous to the worlding that he cannot lay hold on the world by unjust means , but Conscience layes hold upon him as breaking the law . Thou that knowest and keepest thy pride and stubbornness and thy distempers , know assuredly thou dost justle God out of the Throne of his glorious Soveraignty and thou dost profess , Not Gods wil but thine own ( which is above his ) shall rule thee , thy 〈◊〉 reason and the folly of thy mind , is above the wisdome of the Lord and that shal guide thee ; to please thine own stubborn crooked pervers spirit , is a greater good than to please God and enjoy happines , for this more Contents , thee ; That when thou considerest but thy Course , dost thou not wonder that the great and Terrible God doth not pash such a poor insolent worm to pouder , and send thee packing to the pitt every moment . 2 It smites at the Essence of the Almighty and the desire of the sinner , is not only that God should not be supream but that indeed he should not be at all , and therefore it would destroy the being of Jehovah . Psal. 81. 15. sinners are called the haters of the Lord. John. 15. 24. they hated both me and my Father . Now he that hates endeavours if it be possible the annihilation of the thing hated , and its most certain were it in their power , they would pluck God out of Heaven the light of his truth out of their Consciences , and the law out of the Societies and Assemblies where they live , that they might have elbow room to live as they list . Nay what ever they hate most and intend , and plott more evil against in al the world , they hate God most of all , and intend more evil against him than against all their 〈◊〉 besides , because they hate all for his sake , therefore wicked men are said to destroy the law Psal. 126. 119. the Adulterer loaths that law that condemns , uncleaness ; the Earthworm would destrow that law that forbids Covetousness , they are sayd to hate the light John 3. 21. to hate the Saints and Servants of the Lord John 15. 18. the world hates you , he that hates the Lanthorn for the lights sake , he hates the light much more , he that hates the faithful because of the Image of God , and the Grace that appears there , he hates the God of all , Grace and Holiness , most of all , so God to Zenacharib , Isa. 37. 28. I know thy going out and thy Comming in , and thy rage against me , Oh it would be their content , if there was no God in the world to govern them , no law to curbe them , no justice to punish , no truth to trouble them , Learn therfore to see how far your rebellions reach , It is not arguments you gainsay , not 〈◊〉 Counsel of a Minister you reject , the command of a 〈◊〉 ye oppose , evidence of rule or reason ye 〈◊〉 ; but be it known to you , you fly in the very face of the Almighty , and it is not the Gospel of Grace ye would have destroyed , but the spirit of Grace , the author of Grace the Lord Jesus , the God of all Grace that ye hate , It crosseth the whol course of Providence , perverts the work of the Creature and defaceth the beautiful frame , and that sweet correspondence and orderly usefulness the Lord first implanted in the order of things ; The Heavens deny their influence , the Earth her strength , the Corn her nourishment , thank sin for that . Weeds come instead of herbs , Cockle and Darnel instead of Wheat , thank sin for that , Rom. 8. 22. The whol Creature ( or Creation ) grones under vanity , either cannot do what it would or else misseth of that good and end it intended , breeds nothing but vanity , brings forth nothing but vexation , It crooks all things so as that none can straiten them , makes so many wants that none can supply them , Eccles. 1. 15. This makes crooked Servants in a family no 〈◊〉 can rule them , 〈◊〉 inhabitants in towns , crooked members in Congregations , ther 's no ordering nor joynting of them in that comly accord , and mutual subjection ; know they said , the adversary sin hath done all this . Man was the mean betwixt God and the Creature to convey all good with all the constancy of it , and therefore when Man breaks , Heaven and Earth breaks all asunder , the Conduit being cracked and displaced there can be no conveyance from the Fountain . In regard of our selves , see we and consider nakedly the nature of sin , in Four particulars . It s that which makes a separation between God and the soul , breaks that Union and Communion with God for 〈◊〉 we were made , and in the enjoyment of which we should be blessed and happie , Isai. 59. 1. 2. Gods ear is not heavy that it cannot hear nor his hand that it cannot help , but your iniquities have separated betwixt God and you & your sins have hid his face that he wil not hear for he professeth , Psal. 5. 4. that he is a God that wills not wickedness neither shal iniquity dwell with him . Into the new Jerusalem shal no unclean thing enter , but without shal be doggs Rev. 21. 27. The Dogs to their Kennel , and Hogs to their Sty and Mire : but if an impenitent wretch should come into Heaven , the Lord would go out of Heaven ; Iniquity shall not dwell with sin . That then that deprives me of my greatest good for which I came into the world , and for which I live and labor in the world , and without which I had better never to have been born ; nay that which deprives me of an universal good , a good that hath all good in it , that must needs be an evil , but have all evil in it : but so doth sin deprive me of God as the Object of my will , and that wills all good , and therefore it must bring in Truth all evil with it . Shame takes away my Honor , Poverty my Wealth , Persecution my Peace , Prison my Liberty , Death my Life , yet a man may still be a happy man , lose his Life , and live eternally : But sin takes away my God , and with him all good goes ; Prosperity without God will be my poyson , Honor without him my bane ; nay , the word without God hardens me , my endeavor without him profits nothing at all for my good . A Natural man hath no God in any thing , and therefore hath no good . It brings an incapability in regard of my self to receive good , and an impossibility in regard of God himself to work my spiritual good , while my sin Continues , and I Continue impenitent in it . An incapability of a spiritual blessing , Why trangress ye the Commandement of the Lord that ye cannot prosper do what ye can , 2 Chron. 24. 20. And He that being often reproved hardens his heart , shal be consumed suddenly and there is no remedy , He that spils the Physick that should cure him , the meat that should nourish him , there is no remedy but he must needs dye , so that the Commission of sin makes not only a separation from God , but obstinate resistance and continuance in it , maintains an infinit and everlasting distance between God and the soul : So that so long as the sinful resistance of thy soul continues ; God cannot vouchsafe the Comforting and guiding presence of his grace ; because it 's cross to the Covenant of Grace he hath made , which he will not deny , and his Oath which he will not alter . So that should the Lord save thee and thy Corruption , carry thee and thy proud vnbeleeving heart to heaven he must nullify the Gospel , ( Heb. 5. 9. He 's the Author of Salvation to them that 〈◊〉 him ) and forswear himself , ( Heb. 3. 18. He hath sworn unbeleevers shall not enter into his rest ) he must cease to be just and holy , and so to be God. As Saul said to Jonathan concerning David , 1 Sam. 20. 30 , 31. So long as the Son of Jesse lives , thou shalt not be established , nor thy Kingdom : So do thou plead against thy self , and with thy own soul ; So long as these rebellious distempers continue , Grace and Peace , and the Kingdom of Christ can never be established in thy heart For this obstinate resistance differs nothing from the plagues of the state of the damned , when they come to the highest measure , but that it is not yet total and final , there being some kind of abatement of the measure of it , and stoppage of the power of it . Imagine thou sawest the Lord Jesus coming in the clouds , and heardest the last trump blow , Arise ye dead , and come to judgment . Imagine thou sawest the Judg of all the World sitting upon the Throne , thousands of Angels before him , and ten thousands ministring unto him , the Sheep standing on his right hand , and the Goats at the left : Suppose thou heardest that dreadful Sentence , and final Doom pass from the Lord of Life ( whose Word made Heaven and Earth , and will shake both ) Depart from me ye cursed ; How would thy heart shake and sink , and die within thee in the thought thereof , wert thou really perswaded it was thy portion ? Know , that by thy dayly continuance in sin , thou dost to the utmost of thy power execute that Sentence upon thy soul : It 's thy life , thy labor , the desire of thy heart , and thy dayly practice to depart away from the God of all Grace and Peace , and turn the Tomb-stone of everlasting destruction upon thine own soul. It 's the Cause which brings all other evils of punishment into the World , and without this they are not evil , but so far as sin is in them . The sting of a trouble , the poyson and malignity of a punishment and affliction , the evil of the evil of any judgment , it is the sin that brings it , or attends it , Jer. 2. 19. Thine own wickedness shall correct thee , and thy back slidings shall réprove thee , know therefore that it is an evil , and bitter thing that 〈◊〉 hast forsaken the Lord. Jer. 4. 18. Thy waies and doings have procured these things unto thee , 〈◊〉 it is bitter , and reacheth unto the heart . Take miseries and crosses without sin , they are like to be without a sting , the Serpent without poyson , ye may take them , and make Medicines of them . So Paul 1 Cor. 15. 55. he plaies with death it self , sports with the 〈◊〉 . Oh death , where is thy sting ? Oh Grave where is thy Victory ? the sting of death is sin . All the harmful annoyance in sorrows and punishments , further than either they come from sin , or else tend to it , they are rather improvements of what we have than parting with any thing we do enjoy , we rather lay out our conveniences than seem to lose them , yea , they encrease our . Crown , and do not diminish our Comfort . Blessed 〈◊〉 ye when men revile you , and persecute you , and speak all manner of evil of you for my sake , for great is your reward in Heaven : Matth. 5. 11. There is a blessing in persecutions and reproaches when they be not mingled with the deserts of our sins ; yea , our momentary short affliction for a good cause , and a good Conscience , works an excessive exceeding weight of Glory . If then sin brings all evils , and makes all evils indeed to us , then is it worse than all those evils . It brings a Curse upon all our Comforts , blasts all our blessings , the best of all our endeavors , the use of all the choycest of all Gods Ordinances : it 's so evil and vile , that it makes the use of all good things , and all the most glorious , both Ordinances and Improvements evil to us . Hag. 2. 13. 14. When the Question was made to the Priest ; If one that is unclean by a dead Body touch any of the holy things , shall it be unclean ? And he answered , Yea. So is this People , and so is this Nation before me , saith the Lord ; and so is every work of their hands , and that which they offer is unclean : If any good thing a wicked man had , or any action he did , might be good , or bring good to him , in reason it was the Services and Sacrifices wherein he did approach unto God , and perform Service to him , and yet the Sacrifice of the wicked is an abomination to the Lord , Prov. 28. 9. and Tit. 1. 15. To the pure all things are pure ; but to the unbeleeving there is nothing pure , but their very Consciences are 〈◊〉 . It is a desperate Malignity in the temper of the Stomach , that should turn our Meat and diet into Diseases , the best Cordials and Preservatives into Poysons , so that what in reason is 〈◊〉 to nourish a man should kill him . Such is the venom and malignity of sin , makes the use of the best things become evil , nay , the greatest evil to us many times ; Psal. 10. 9. 7. Let his prayer be turned into sin . That which is appointed by God to be the choycest 〈◊〉 to prevent sin , is turned into sin out of the corrupt distemper of these carnal hearts of ours . Hence then it follows ; That sin is the greatest evil in the world , or indeed that can be . For , That which separates the soul from God , that which brings all evils of punishment , and makes all evils truly evil , and spoils all good things to us , that must needs be the greatest evil , but this is the nature of sin , as hath already appeared . But that which I will mainly press , is , Sin is only opposite to God , and cross as much as can be to that infinite goodness and 〈◊〉 which is in his blessed Majesty ; it 's not the 〈◊〉 〈◊〉 distresses that men undergo , that the Lord distasts them for , or estrangeth himself from them , he is with Joseph in the Prison , with the three Children in the 〈◊〉 , with Lazarus when he lies among the Dogs , and gathers the 〈◊〉 from the rich Mans Table , yea with Joh upon the dung-hil , but he is not able to bear the presence of sin : yea , of this temper are his dearest servants , the more of . God is in them , the more opposite they are to sin where ever they find it . It was that he commended in the Church of Ephesus , That she could not bear those that were wicked , Rev. 2. 3. As when the Stomach is of a pure temper and 〈◊〉 strength , the least surfet or distemper that befals , it presently distasts and disburdens it self with speed . So David noted to be a man after Gods own heart . He professeth , 101. Psal. 3. 7. I hate the work of them that turn aside , he that worketh deceit shall not dwell in my house , he that telleth lyes , shall not tarry in my sight . But when the heart becomes like the Stomach , 〈◊〉 weak it cannot help it self , nor be helped by Physick , desperate diseases and dissolution of the whol follows , and in reason must be expected . Hence see how God looks at the least connivance , or a faint and seeble kind of opposition against sin , as that in which he is most highly dishonored , and he follows it with most hideous plagues , as that indulgent carriage of Ely towards the vile behavior of his Sons for their grosser evils , 1 Sam. 2. 23. Why do you such things , It 's not well my Sons that I hear such things : It is not well , and is that all ? why , had they either out of ignorance not known their duty or out of some sudden surprisal of a temptation neglected it , it had not been well , but for them so purposedly to proceed on in the practice of such gross evils , and for him so faintly to reprove : The Lord looks at it as a great sin thus feebly to oppose sin , and therefore verse 29. he tells him , That he honored his Sons above God , and therefore he professeth , Far be it from me to maintain thy house and comfort , for he that honors me I wil honor , and he that despiseth me shall be lightly esteemed , verse 30. Hence it is the Lord himself is called the holy one of Israel , 1. Hab. 12. Who is of 〈◊〉 eyes than to behold evil , and cannot look upon iniquity , no not in such as profess themselves Saints , though most deer unto 〈◊〉 , no , nor in his Son the Lord Jesus , not in his Saints , Amos , 8. 7. The Lord hath sworn by himself , I abhor the excellency of Jacob ; what ever their excellencies , their priviledges are , if they do not abhor sin , God will abhor them , Jer. 22. 24. Though Coniah was as the Signet of my right hand , thence would I pluck him . Nay , he could not endure the appearance of it in the Lord Christ , for when but the reflection of sin ( as I may so say ) fell upon our Savior , even the imputation of our transgressions to him , though none iniquity was ever committed by him , the Father withdrew his comforting presence from him , and let loose his infinite displeasure against him , forcing him to cry out , My God , my God , why hast thou forsaken 〈◊〉 ? Yea , Sin is so evil , ( that though it be in Nature , which is the good Creature of God ) that there is no good in it , nothing that God will own ; but in the evil of punishment it is otherwise , for the torments of the Devils , and punishments of the damned in Hell , and all the plagues inflicted upon the wicked upon Earth , issue from the righteous and revenging Justice of the Lord , and he doth own such execution as his proper work , Isa. 45. 7. Is there any evil in the City , viz. of punishment , and the Lord hath not 〈◊〉 it ? I make peace , I create evil , I the Lord do all these things : It issues from the Justice of God that he cannot but reward every one according to his own waies and works ; those are a mans own , the holy one of Israel hath no hand in them ; but he is the just Executioner of the plagues that are inflicted and suffered for these ; and hence our blessed Savior becoming our Surety , and standing in our room , he endured the pains of the Second death , even the fiercenes of the fury of an offended God ; and yet it was impossible he could commit the least sin , or be tainted with the least corrupt distemper . And it 's certain it 's better to 〈◊〉 all 〈◊〉 without any one sin , than to commit the least sin , and to be freed from all plagues . Suppose that all miseries and sorrows that ever befel all the wicked in Earth and Hell , should meet together in one soul , as all waters gathered together in one Sea : Suppose thou heardest the Devils roaring , and sawest Hell gaping , and the flames of everlasting burnings 〈◊〉 before thine eyes ; it 's certain it were better for thee to be cast into those inconceivable 〈◊〉 than to commit the least sin against the Lord : Thou dost not think so now , but thou wilt find it so one day . But if sin be thus vile in its own nature , why do not men so discern it , so judg it ? That I may give a full Answer to this Question , I shall first shew the Causes of mistake : and secondly , the Cure. For the first , There 's a five-fold Cause why though sin be so vile , and so great an evil , yet naturally men do not see it so . First , The delusion of Satan dazles the eyes of our minds , and puts false colors upon Courses , paints over the foul face of vice and corruption with the appearance of vertues , and so the deluded sinner like Jacob in the darkness of 〈◊〉 〈◊〉 , takes Leah for Rachel , bad for good . So the Disciples took their passion for zeal , Shall we call for fire from Heaven to destroy the 〈◊〉 , because of their 〈◊〉 dealing , as Elias did ? Our Savior returns , You know not what Spirit you are of , Luke , 9. 55. q. d. it 's your rash anger that transports you , not the Spirit of zeal that guides you ; Judas pretends Providence and compassionate care for the poor , when it was to promote his own profit , John 12. 6. Lukewarmness goes masked under the name of 〈◊〉 ; licentious wantonness in the abuse of the priviledges of the Gospel , goes vailed with the Profession of the Liberty of the Gospel , and while they profess , they must not be servants to men , they serve their own distempered affections . Men judg their sins according to the present sence and feeling of the flesh , and the verdict of their sensual appetites pass thereupon , and sit down under the sentence of their corrupt heaats , and they report of things according as they relish them . It is 〈◊〉 a sinful soul as with a sick body ; the sick man that is distempered in his 〈◊〉 mach , and his mouth out of tast , and his pallat out of temper , he reports of his 〈◊〉 and diet he takes as his pallat relisheth it : So that in issue he tels you not what in truth it is , but how and what he tasts ; bitter things he calls sweet , because they are so to his Tast ; sweet things bitter , because they are so to his sence , though far otherwise in themselves . So it is with a distempered heart , though otherwise gracious , if yet it judgeth of them according to the relish of carnal Reason , or the present apprehensions , their inordinate passions would put upon them ; Jonah in a feaverish fit of a passionate distemper , he strikes he cares not whom , falls out with God , his Providence , nay , his Counsel though most seasonably , sweetly dispensed to him , Dost thou well to be angry Jonah ? Yea ( saies he ) I do well to be angry , and that unto death , Jonah , 4. 9. his passion like the pallat of his sick soul , relisheth it so , to his own inordinate distemper , and so he judgeth it . 1 Kings , 22. 8. 18. The heart of Ahab was inordinately transported with a venemous hatred against Michaiah , and his message , though it was no other counsel than the Lord had revealed , and he charged him to speak as in his Name ; yet it is no wise pleasing to his pallat , and so he speaks of it , Did not I tell thee he would not speak good to me ? So it was with Asah , when the Prophet seasonably and sadly condemned his distrustful carriage , 2. Chron. 16. out of an unbeleeving wrathful disposition he cannot relish it , but it carries the tast of an insolent contempt and therefore he imprisons him , and very likely all those that came to speak for him , and plead in his behalf , for so the words follow , He put many of the 〈◊〉 into prison , 10. verse . while he was in the this distemper his spirit could savour nothing nor yet perceive the bitterness of 〈◊〉 hainous and high handed provocations of his against the truth of the Lord and his Servants . Though the mind be enlightened and the judgment also convinced of the sinfulness of the course , and his Conscience is privy 〈◊〉 and gives him many a pluck yet he doth not perceive the plague and venome in it , because he judgeth it by the present profit he sees or pleasure he receives from it , and so in truth sees the profit and the pleasure and contentment but sees not the sin ; As it is with the bitterest pills when they are sugred or covered over with some pleasing Conserve , they are swallowed readily without the least appearance of distast or 〈◊〉 , and the reason is easie to conceave 〈◊〉 tasted nothing but the Sugar , though he took the pill down in it . So it is with many base and wretched lusts , which are the very gal of bitterness , and cary deadly poyson with them , they are so Sugared , and covered over with applause and credit in the world , pleasing contents or earthly conveniences , that the mind is so taken up with the sweet and suitablness he eyes in them , that it attends not the right judgment of the sin but lets it down without any consideration ; Sathan playes here the cunning Apothecary and therefore orders his Physick so , as he would have it retayned or kept in the Stomach ( like a potion ) not cast & vomited up again ; Hence in all his enticements to evil there is nothing but pleasing contents presented , that the sin may not be perceived or scant thought upon , he shewes the bait but hides the hooke , In all his discouragements whereby he would skare and keep off the heart from duty , he casts in nothing but difficulties impossibilities hazards and 〈◊〉 , and 〈◊〉 expectation of unsufferable calamities , That the dreadfulness of the danger may take off the heart from affecting or the mind from attending the duty , thus the sinner sees not the good of the duty , but the ghastly visage of desperate inconveniencies , that seem to attend it . The extorting cozening Chapman , the idling laboring man look only to the gaine they get , not the wrong they do , The Adulterer hath the dilight in his eye that may suit and satisfy the flesh , not the stain he leaves upon his soul and the guilt upon his Conscience , and the wrath he treasures up until the day of reckoning . Thus 〈◊〉 Theeves entice their Companion to side with them in their course Prov. 1. 13. we shal find al precious substance , we shall fil our 〈◊〉 with 〈◊〉 , so the Harlot inveigles the young man , and presents nothing before him , but promises of pleasing content Prov. 7. 18. 22. 23. I have decked my bed with coverings of Tapestry perfumed it with Mirrh Aloes and Cinamon , come let us take our sil of love . Thus she forceth him with her fayre words , and he followes 〈◊〉 like an Ox to the slaughter , and a Fool to the stocks , till a dart strike through his Liver and he knoweth not that it is for his Life . So the enimy with the first Adam , ye shal be as Gods Gen. 3. and 〈◊〉 the second Adam Al these Kingdoms with al the Glory of them wil I give thee . Math. 4. On the 〈◊〉 he 〈◊〉 off from holy services by shewing nothing but the 〈◊〉 of the evil that attend them , that so the soul attends not the good of the duty that follwes it . Thus he prevayled with Peter he layd before him the fearfulness of the danger now eminent & such as in 〈◊〉 might draw on death , and his thoughts were so taken up with attendance to that , that he had no leisure to consider the loathsomeness of his Lying , Cursing , Blasphemy and unfaithfulness in denying his Master untill at last Christ looked , and he remembred and he went out and wept bitterly , ' Math. 26. Last . so they looked upon the stature of the Giants , the height of their walled Cities , and their Iron Chariots and therefore did not expel them , and so they became thorns in their eyes and pricks in their sides , Bribes blind the eyes of the wise , because the understanding looks not upon the Cause , but them , and the Cause in them . So the pleasures of sin Bribes the heart and blind the eye . A fourth ground of mistake is because men judg of the evil of their sins by the patience and long suffering of God , which he extends towards them in the midst of their deservings ; that because they are not now troubled they think they shal never be plagued , because that judgment is not presently executed it wil never be inflicted . Out of a secret kind of Atheism and desperate slighting of the truth of God , in the vileness of their sins which it discovers , and the judgments it denounceth . This was their guise in Psal. 50. 21. I held my tongue and sayed nothing , and thou thoughtest wickedly that I was such a one as thy self ; but I wil reprove thee and set thy sins in order before thee . It s so at this day , men judge Gods connivance and forbearance a kind of allowance , and because he forbears to reprove them , that therefore he wil never come into judgment against them ; when men see the way of the wicked prosper , and them exalted that rebelliously transgresse , they conclude sin is not so dangerous as Ministers would bear men in hand , nor God so severe against it or them . And therfore they look at the threatnings of scripture as words of Course used as in way of policy that God only would awe and scare men but doth not purpose to Condemn men . Why do ye not see ( say they ) that the most base on earth have commonly the best portion and largest allowance of the most pleasing Contents ? do not their Brests run ful of Milk , and their Bones ful of Marrow ? do not their Eyes stand out with fatness , and have they not more than their hearts desire ? Psal 73. when such as walk with most exactness are fed with bread of sorrow and water of affliction as their constant diet . We see no such danger in sin , nor no such indignation the Lord bears against it . Upon this ground it was that the prophane , in Mal. 3. 15. make open protestation against the practice of Godliness , We count the proud happy ( say they ) The strength of this Temptation took Asaph aside , and almost turned him out of the way , Psal. 73. 2. when he saw the prosperity of the wicked , and the Lords bounty and forbearance , he thought he had clensed his heart , and washed his hands in vain . And it was too hard for all the art he had to help himself . The wise man makes it a conclusion , which is setled in the hearts of all the sons of men beyond all doubt , Eccles. 8. 11. Because sentence is not speedily executed , therefore the hearts of the sons of man are wholly set to do evil : because the Lord out of his long-suffering abates them the present feeling of the plagues and dreadfulness of their sins , therefore they determine it , there is no such poyson in them . The Fifth and last cause of mistake , is want of that morning light , that Spiritual knowledg of God , and his Soveraign good pleasure over his Creatures , whereby he hath right to rule in the hearts of men , and they are bound to conform themselves thereunto . When the Lord Christ would discover the error and falseness of that self conceited presumption the Church of Laodicea had of her own worth , Rev. 3. 17. Thou sayest thou art rich and encreased in goods , and wantest nothing : the reason he gives whence this erroneous apprehension came , was her ignorance , She knew not that she was poor and miserable , and blind , and naked ; she wanted eye-salve to anoint 〈◊〉 eyes that shemight see . The last resolution of these 〈◊〉 in a sinful carriage , our Savior refers hither , John , 15. 21. All these things they will do unto you , because they have not known him that sent me . They wanted a spiritual understanding , and right conceiving of , God , and that was the reason they rushed into the croud of all evils in a heedless and careless way without any consideration . The Cure of these mistakes is by a double means . Look upon thy sins as they will look upon thee at the day of death , and the day of judgment , for there they will look with a ghastly visage when all the profit thou hast gained , the pleasure thou hast taken , the content thou hast promised to thy self , will take their leaves of thy sins , and of thy soul also , and nothing will be left but the 〈◊〉 and guilt of them . It 's said of Moses , Heb. 11. 25. That he chose rather to suffer affliction with the people of God , than to enjoy the pleasures of sin ; which were but for a season ; q. d. Sin remains alwaies with the wicked , but the pleasure doth not , that is but for a season , and that is but the time of Gods forbearance , that he is pleased to abate the sinner of his dipleasure and vengeance , at the utmost it is but for the term of this life ; at the day of death and judgment the pleasures of sin will be out of season . There is no pleasure the Adulterer can take in his lusts then , the Drunkard in his cup , the covetous worldling in in his wealth , they are out of date , the season is gone , the applause of the proud , and the pomp of the great ones is out of season , only the guilt and filth of sin remains , stares them in the face , and gnaws their Conscience , and eats their flesh , as James speaks , as it were with fire , cries day and night in the ears of the Lord of Hosts against them : It is said of the Whore of Babylon at her fall , Rev. 18. 14. That the fruits that thy soul lusted after are departed from thee , all things which are dainty and goodly are departed from thee , and thou shalt find them no more at all . Let thy sins now appear as they will then appear , when all the pleasing , and dainty , and goodly contentments that thou promisedst to thy self are departed , when all the paint , and colors , and covers are removed , all the sweetness whereby they were sawced are taken away , and thy distempers are stripped naked of them , and thou canst find them no more . The proud , malitious , 〈◊〉 , peevish , that have pleased themselves in their sinful distempers , and continued in them , they will find their sins indeed , and they will find them 〈◊〉 down with them in the Grave , where they will rot and rise with them to Judgment , and go with them to Hell : but the thought and remembrance of their delights , the looking upon the Harlots , and sight of their fellow drunkards , shall encrease their torments , and they shall curse themselves , and the day that ever they saw one another . Upon this Consideration it was that 〈◊〉 gave the awaking 〈◊〉 , 2. Pet. 3. 10. The time will come when the Heavens shall melt with fire , and the Earth , and all the works thereof shall be burnt up . All the ryot of the Epicure , the rage of the Oppressor , the greedy pursuit of the Worldling , all the works on Earth shall be consumed , no more matchings and quaffings with Drunkards , only that that touched the Lord as an eternal God that shall continue , and that is the Holiness of that Obedience that was sincere , that was performed to God ; and the guilt of the sin that was committed against him , all the carnal contents that accompany a sinful course , they are but works of the Earth , they will be consumed . But that which was against Heaven , and against God , that will never be consumed , neither wild-fire , nor Hel-fire will consume that ; but it will live there to work thine everlasting ruine . Labor therefore to make these things present with thy heart , and real to thy own apprehension , be not deluded by Gods long 〈◊〉 , the longer the blow is coming , the heavier it will be ; the greater 〈◊〉 , the greater vengeance ; and thou that 〈◊〉 had the Treasury of Gods Bounty and Goodness 〈◊〉 out unto thee , Thou treasurest up wrath against the day of wrath , and revelation of Gods 〈◊〉 Judgments . Strive mightily to 〈◊〉 a 〈◊〉 sight of God himself , as he is pleased to dispense himself in his Holiness and Goodness to the soul to be enjoyed as 〈◊〉 all-sufficient good , beyond all created Excellencies in the Creature . It was the advice of our Savior , Rev. 3. 18. I counsel thee to buy of me eye-Salve that thou mayest annoint thine Eyes , that so thou mayest see . For darkness is not seen but only by the help of light , Crookedness by the Rule of Straightness , He that knows not the Rule of true Latin will never be able to know what is false , and and so it is in any Art , he that knows not the Rule of building , planting , he will never discover an error in either . The like we may say and conceive touching the discovery of sin , because it is a swerving from the righteous and holy wil of God in his government & communication of himself to the Creature , it is a professed jusling with that , and his wisdom and goodness therein . unless 〈◊〉 Eyes be anointed with Eye Salve to see him and the purity and spiritualness of his pleasure , as that which only should rule us , and only can satisfie us . We shall never see 〈◊〉 in its own nakedness and Nature . And hence it is , when the wicked in the trouble and terror of their Consciences feel the fierceness of the fury of the Almighty 〈◊〉 upon their Souls , they know now the smart of sin , and God also as a 〈◊〉 Judg , whose anger they can neither avoid nor bear : This is only a Consequent and a fruit of sin , and comes after it . But to see a right the Soveraign 〈◊〉 of his Wisdom to guide them , and the all-sufficiency of his Goodness far exceeding all created excellencies , and their 〈◊〉 as a going from both these , if they be misguided in the one , they cannot but mistake the other . Job , 42. 4. I have heard of thee by the hearing of the ear , but now mine eye sees thee , therefore , I 〈◊〉 my self , when 〈◊〉 saw God cleerly , he saw his 〈◊〉 : So the Convert in 1 Cor. 14. 24. When he had the thoughts of his heart 〈◊〉 ed and made manifest , 〈◊〉 〈◊〉 God is in you of a truth , because he neither saw God 〈◊〉 himself before , and when he sees the one , he sees 〈◊〉 , 1. John 3. 7. He that 〈◊〉 sin , hath neither seen him , nor known him , and these be the terms of true conversion so set by the Apostle , turned from the power of Satan unto God , Acts 26. 18. q. d. they fell short of the Soveraign Power and Holiness of God before . We have 〈◊〉 with the First , What it is to see Sin 〈◊〉 : We are now to enquire of the Second , Wherein this true sight of Sin 〈◊〉 , that is , we must see it also convictingly ; what it is to us in the work of it , as wel as what it is in it self , in the Nature of it . This appears in a double act , or in two Things : 1 We must apply sin particularly to our selves . 2 It must be setled with an over-powring strength , upon a mans own soul. We shall open both these in the order propounded . He that sees his Sins convictingly , must 〈◊〉 content himself with the 〈◊〉 and speculation of Sin , to speak freely of it , to 〈◊〉 out the 〈◊〉 of his corruption , or to lay 〈◊〉 the 〈◊〉 thereof in a judicious and pregnant 〈◊〉 . This a wicked man may learn , this a right godly man may somtimes do , and yet do himself 〈◊〉 〈◊〉 by it . Therefore it is required he must see it with a particular application of it to himself and his ownestate 〈◊〉 〈◊〉 〈◊〉 same sentence upon those he 〈◊〉 in his own 〈◊〉 , which he did upon any when they 〈◊〉 presented to his own 〈◊〉 in the 〈◊〉 without 〈◊〉 . There are two things 〈◊〉 , we shall open both . He must 〈◊〉 〈◊〉 eye inward , follow his own 〈◊〉 home 〈◊〉 his own 〈◊〉 , and cause his own judgment 〈◊〉 〈◊〉 upon his own 〈◊〉 and corruptions . This is called in 〈◊〉 . 〈◊〉 〈◊〉 into a mans 〈◊〉 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 If the people of Israel 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them , and deliver them to the enemy , so that they 〈◊〉 them 〈◊〉 , 〈◊〉 if they shall bethink themselves : the Original thus ; if they shall bring it back to their own heart . They had common apprehensions of sins as they saw them committed by others , or as the word revealed them in the evil of their own nature ; but they did not look inward to the loathsom vileness of 〈◊〉 evils which lay in their own bosoms , until they came into Captivity . Thus the Prodigal is said to come to himself , Luk. 15. 17. he had lived without any search and consideration of his own waies , lost himself in letting loose his thoughts in the eager pursuit of his own lusts ; now he began to take an account of his own course , to see how the case stands with him , in regard of his own corruption and condition in particular . The want of this the Prophet Jeremy makes to be the principal 〈◊〉 why men rush into the commission of sin , and continue therein ; without any 〈◊〉 , Jer. 8. 56. Why is this People of Jerusalem slidden back with a perpetual back-sliding ? they hold fast deceit , and refuse to return : they 〈◊〉 themselves with some false imaginations , quiet themselves by some self-deceiving mistakes , and so think they need not , and therefore do not return ; the reason is rendred in the next words ; I hearkned and heard , and no man repented ; and why that ? No man said , what have I done ? they bring not their own carriages to the scanning , each man will be ready to be Eagle-eyed into other mens occasions ; and can easily enquire , and question ; and determine , and say , others have done thus , and so , here such have fallen , therein such and such have failed , but no man saies , What have I done ? and therefore become fearless of what they have done , and careless of what they do : but each man rusheth into his own wretched course as the horse into the battel ; because he carries not the light of the Truth into each 〈◊〉 and 〈◊〉 of his conscience , to pry into the secret 〈◊〉 of his own spirit , and judg aright of that , else be his knowledg never so large , he will get little good by it . The 〈◊〉 that hath his full charge , if it carry but level , give fire to it , it hits and kils the live mark at which it is shot , but 〈◊〉 hurts the shooter unless it recoyl in the full power , then the man that dischargeth it hardly escapes with life . It is so with the understanding that stands charged , that is , fully informed with a cleer discovery of the nature of sin , it 's able to dart in that light into the minds of others , that may dazle their eyes , daunt and wound their consciences with the dreadful apprehensions of the 〈◊〉 of their evils , and work their hearts through the blessing of the Lord to a godly remorse for it : but unless their own thoughts recoyl back again upon their own miscarriages , and the falseness of their own hearts , they will never be awed , or humbled , or helped against their own sins thereby . Here is then the rule we must arrest our own souls in 〈◊〉 . Achan was never troubled all the while he heard there was an 〈◊〉 thing in the Camp in general , but when the lot had found him , and all Israel had charged the evil upon him , then his heart failed . So we should not content our selves to know and confess that sin is an execrable thing in general , which causes Gods gracious presence to be estranged from 〈◊〉 , 〈◊〉 leave not before we see the lot fall upon Achan ; 〈◊〉 thou 〈◊〉 attach thine own heart , take it in the very fact , and as men deal with mutinous Traitors , drag thy wretched and rebellious heart before the Tribunal of the Lord , and deal faithfully , and give in 〈◊〉 against it ; say , Lord , there be many Traitors and Rebels abroad in the world which dishonor thy Name , grieve thy 〈◊〉 , 〈◊〉 thy Kingdom , 〈◊〉 thy Law , loe 〈◊〉 they be ; 〈◊〉 〈◊〉 heart that hath been stubborn and proud , it is my mind that is vain , my affections loose ; my life barren and unprofitable ; here are those 〈◊〉 〈◊〉 , unclean 〈◊〉 , 〈◊〉 desires , no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 , 〈◊〉 here they be , Lord 〈◊〉 they 〈◊〉 . We must also pass sentence impartially without any respect to any private end , or ease or quiet , which our own carnal hearts would happily 〈◊〉 into the consideration ; These and these sinns are as bad and as base and as dangerous in this vile heart of mine as in any heart I know under the cope of Heaven if not worse , nay what ever abomination is in the bottom of Hell , and in the heart of Beelzebub , the spawn of the like sins and of the same hellish nature , are in my soul , they are the seed of the Serpent and that they break not out into the like hideous practises its no thank to my corrupt nature that hinders me , but thy Grace and providence restraynes me from such evils : It s our desperate weakness , and a great part of our misery , that we are apt to be favourable to our own follies , that sin should be of annother appearance & apprehension when we see it in our selves then when we pass sentence upon it as it is presented in the word and in its own nature . Impannel a jury of the most wicked nay the worst of men that have been trained up under the Preaching of the word and confess the Scriptures to be the word of God which cannot deceive , and let the text be propounded and their opinions be asked in that case , 2. 〈◊〉 . 1. 9. The Lord wil come in Flaming Fire rendring Vengeance to them that know him not , and obey not the Gospell , they wil all give in their verdict as one man with one mind , such as be guilty of such disobedience , must certainly have this 〈◊〉 Vengeance from the hand of the Almighty , but infer , therfore this is 〈◊〉 lot and allowance from the Lord , because they have not , they do not obey the Gospel 〈◊〉 〈◊〉 , their 〈◊〉 do testify so much . Now the case is altered , when it s once come to their 〈◊〉 , It s another kind of ignorance and 〈◊〉 , and 〈◊〉 another 〈◊〉 acted then 〈◊〉 〈◊〉 they . This 〈◊〉 of our 〈◊〉 〈◊〉 〈◊〉 self 〈◊〉 hearts , the Philosopher in the practise of men even by the twilight of the common Principles of reason remaining in the decayes of nature observed . For taking it for granted that no man doth wil evil under the name of evil but as it comes under the appearance of som good and that all men easily grant and freely confess that Drunkenness , Injustice , Intemperance are evil , the question then growes how these men judging these carriages to be evil , are daily taken aside with the Commission of them . Ask the Drunkard whether 〈◊〉 be unlawful , he consesseth it Loathsom and yet commits it , Ask the Blasphemer whether 〈◊〉 be a sin , He wil profess it detestable at one breath , and practice it at the next . Theeves themselves count it unjust that any by cunning should deceive them , cry out of falshood and yet by force 〈◊〉 〈◊〉 others ; the ground is here . When the question is put and propounded in the general , they wil grant it . ; when it comes to their particular for such a man at this time upon this occasion in this company for such an end , to be loose or tipple in this manner this is not unlawful . For in these the Devil casts in 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 , Credit , Friendship , Familiarity ( as the Lawyers alter the Case by circumstances ) and by these he would put another 〈◊〉 upon 〈◊〉 carriages and 〈◊〉 make them 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 hearts they give in evidence of 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 , 〈◊〉 our 〈◊〉 , and 〈◊〉 would have the sentence 〈◊〉 〈◊〉 them , that in case they may be 〈◊〉 , and not utterly 〈◊〉 . So David saw sin in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 own 〈◊〉 : So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her 〈◊〉 〈◊〉 , when he himself 〈◊〉 〈◊〉 of the 〈◊〉 〈◊〉 Gen. 〈◊〉 . 24. Therfore thou 〈◊〉 〈◊〉 thy 〈◊〉 with 〈◊〉 Application , that they are in thee as in others , and 〈◊〉 〈◊〉 in thee 〈◊〉 thou 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 . 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon our Consciences : otherwise such a particular apprehension may and will suddenly pass away , and the steams of our distempers wil easily alter and corrupt our understandings , and bring the cause quite about . This particular application wil be as a sudden flash of Lightning sliding through our minds , which leaves all as dark as ever when once over , therefore there must be a settling of this with an overpowring strength , leaving it there enrolled that it may stand upon record in a mans Conscience . The former arrests the sinner , this latter layes hold upon him , pinions him , and imprisons him as it were , until he have answered what the truth hath against him , herein lyes the life and power of a conviction and if it be of the right stamp and carry indeed an overpowring virtu in it , it will appear in three things . It must be , 1. Undeniable , 2. Immoveable , 3. Victorious and invincible . Conviction must carry an undeniable evidence with it that as the truth hath layd and pleaded an action against the soul , so the understanding may be forced to confess it , and sits down satisfied under the uncontroulable authority thereof and of the truth therein . The Scriptures are so pregnant , reasons so plain , arguments so strong , that though before they did not see , they could not think it , or be brought to beleeve , that their sins were so heinous or their condition so miserable , yet they now know not how to gainsay it . Thus 〈◊〉 , when he stood upon the terms of his 〈◊〉 at several times when God had terrified him by the discovery of himself , he then yeilds the day , Job . 7. 20. I have sinned what shal I do unto thee Oh thou preserver of men q. d. I have no reasons to alledge , no excuses to make , no arguments to plead , I 〈◊〉 the action , I have sinned . Thus the Lord took down the height of of the Word , that as it is said of Stephen , they could not 〈◊〉 the Spirit by 〈◊〉 he 〈◊〉 ; 〈◊〉 〈◊〉 , 〈◊〉 though the 〈◊〉 would gain say , yet 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 15. Nay , but 〈◊〉 〈◊〉 〈◊〉 . So the Spirit follows the soul , and 〈◊〉 , and removes these Cavils and Objections that the sinner makes , and still shews and saies , nay , but this is thy sin , and 〈◊〉 will be thy damnation ; that the sinner is 〈◊〉 to yield , and say , this is the Truth , I cannot 〈◊〉 it ; it is my condition , I cannot deny it ; this is my sin , and will be my 〈◊〉 , I cannot but expect it . It must be Immovable , of such 〈◊〉 , That as it 〈◊〉 〈◊〉 understanding to sit down under the evidence of the Truth as confessing of it ; so it keeps it under the sting and 〈◊〉 of it . That as it is with the Bird in the Net , the more she stirs to get out , the faster she is taken : So with the sinner , the more he desires to fly from the 〈◊〉 , to 〈◊〉 it , the more strongly the Truth takes hold of him in the terror of it . So 〈◊〉 〈◊〉 where he will , do what he will , go whether he will , the Truth will go with him as a Jaylor with the Malefactor ; for the Truth is so 〈◊〉 when 〈◊〉 brings in the discovery of our sins at the first , that it 〈◊〉 a man weary of each 〈◊〉 , each condition , 〈◊〉 , and of his life , that 〈◊〉 could wish not to be ; that he may not be under the terror of it . And therefore though he cannot 〈◊〉 the Evidence of it , yet he would 〈◊〉 some 〈◊〉 and shifts that may be to take off the 〈◊〉 of the dreadfulness of it , or make an escape from under the stroak and strength of it : but all in vain ; for the Conviction is immovable , no man can take it off if God set it 〈◊〉 : All the Carnal Reasonings , corrupt Pleas , sinful Cavils , whereby men would put by the blow , they do all vanish before this Light , 〈◊〉 〈◊〉 before the Sun. The more he opposeth it , the more he is under guilt , and so the strength of the convicting Truth ; his sins way-lay him in every place ; he sees his sins dished out before him on the Table where he eats , lie down with him in the Bed where he rests , when he dreams they terrifie him , when he awakes they are as so many Sergeants to arrest him , & summon him to Judgment they are imprinted in the paths where he walks , and where ever he goes , he sees his sins going before him , and he going to Hell with them . Such an immovable discovery the Lord set upon the heart of Job when he let in the light of himself , that he sits down in silence , and hath not one word to say , no way to wave it or to slip aside from under the evidence of it , Job . 40. 4 , 5. Once have I spoken , but I will say no more ; yea twice , but I will go no further . While his friends were talking with him , their Arguments were so feeble that he could find a way out , and could free himself from the stroak , and deliver himself from the dint of the blow : but now the conviction besieged him with such evidence that no carnal reason could relieve him , stops all passages that there is not a muse or crevis for him to creep out , therefore he sits down in silence , sees he cannot ease himself , nor wind away by any pretences and wiles he can devise : It is so with a corrupt heart beleaguer'd with the light , so that if his carnal friends , or ignorant neighbors , his loose companions would strive to take off his thoughts , alter his apprehensions , and abate the edg of the blow , and 〈◊〉 to put in bail for him ; his state is not so miserable and helpless , nor his sins so vile , quiet your heart , there is mercy with God , and satisfaction in the merits of Christ. He replies , I have often cozened my self with such devices , miserable comforters are ye all . I have thought as you do , and said that which you speak in former times ; but alas , these shifts will not serve the turn . Christ came not to comfort sinners , but to convert them also ; to humble sinners as well as redeem them ; he came to save sinners but to destroy their sins first ; I never found 〈◊〉 〈◊〉 . I must not expect the other , nor you neither , This is to 〈◊〉 the thoughts , to bring them under 〈◊〉 〈◊〉 , under the Authority of the Truth that they may not once hush or 〈◊〉 , 2 Cor. 10. 5. And this is that spirit of 〈◊〉 the Apostle speaks of , Rom. 8. 15. It makes us 〈◊〉 of our slavery , and binds a man hand and foot as it were , fenceth his way with fears , besets his passage on every side with expectation of evil , which he cannot tell how to bear , or how to avoid ; he sees he can procure no 〈◊〉 nor 〈◊〉 to himself , and fears he shall never obtain none from the Lord , dares not commit sin as formerly , yet cannot tell how to be freed from it . So that as Reuben somtimes in another case , so the sinner in this , and I , whither shall I go ? Gen. 37. 30. evils appear from every quarter which way soever he looks ; if to Heaven , there is Justice to punish ; if to Hell , there are Devils to torment ; into himself , there is Conscience to accuse ; on Earth in his dayly course , there is nothing but his dayly rebellions , and his confusion dayly before his face , and the truth is the more terrible because he hath withstood 〈◊〉 so long : That as it fares with the prisoner that had the freedom of the prison while he carried himself fairly , but because he hath been taken in some false pranks , and plotting an escape , he is now laid in the 〈◊〉 and 〈◊〉 with 〈◊〉 , now never like to 〈◊〉 〈◊〉 day , or look for any breathing . So here , my estate is more miserable because I have opposed the means that might have procured my help , the checks of Conscience , I have smothered or slighted ; many warnings I have had , but willingly forgot them ; many sad reproofs that laid hold 〈◊〉 me , but I studied how to wrest away my thoughts ; it 's just with God to load me with Curses , which would never look for comfort from God in a right way . 〈◊〉 ever there was a 〈◊〉 , I am he 〈◊〉 〈◊〉 ever God 〈◊〉 a Rebel , he wil 〈◊〉 〈◊〉 . Lastly , This Conviction is victorious and invincible , It doth not only stop the mouth of carnal Reason , and the cavils thereof , but also displaceth it . It not only stills the 〈◊〉 and pretences of the sinner , but makes the mind and heart give attendance to the Truth , to be subject thereunto , and to take the impression thereof . For otherwise the sinner thus tyred and dauled by the dayly laying at of the Truth , may either happily lie still , though not cavil with it ; yet not give attendance to it . But in a stupid kind of fortish sencelesness , wear out the blow , and so wast away to nothing , as many out of sorrow have become like senceless blocks . Though their practice hath not been evil , yet they have had no heart to good ; or else they fall to desperate prophaneness or professed opposition ; when they cannot escape the prison , they 'l break the prison , and lay violent hands upon the Keeper , Rom. 1. 18. They hold down the Truth in unrighteouness , they imprison the Truth while the Truth should imprison them , therefore when the Lord will settle an over-powring Conviction , he makes it victorious : Therefore he is said , Job , 36. 9 , 10. When he shews them their transgressions , he commands that they return from iniquity . 〈◊〉 〈◊〉 break out , and over bear and force the mind and heart to give attendance and take the impression of it , as when the Conqueror and he that 〈◊〉 got the Victory , comes in place , all give attendance unto his 〈◊〉 . The want of the maintaining this 〈◊〉 power of a Conviction , I take to be the cause why many even of Gods own are so 〈◊〉 taken aside after althe helps they do enjoy , and the resolutions they take up . I have often wondred when a man hath be 〈◊〉 with much bitterness in daies of humiliation such and such evils , begged for grace and help , and resolved against them ; they know and 〈◊〉 it 's in 〈◊〉 to cavil , or think to make an escape , 〈◊〉 they reject such a 〈◊〉 , and 〈◊〉 they 〈◊〉 〈◊〉 aside , and that strangely and 〈◊〉 they fall 〈◊〉 〈◊〉 〈◊〉 with their old corruptions . They do not put this Conviction into commission , they do not make it victorious , or maintain it so , or the Authority thereof , so as to force attendance . When the 〈◊〉 is good , and 〈◊〉 Mill tight , why goes it not ? There is not so much Water kept as to drive it , because they have let out the stream and strength another way ; therefore there is not so much power in a conviction as to force attendance , and to drive the heart to obedience . Therefore as Paul said to Timothy , 1. Tim. 4. 15 , 16. Meditate upon these things , and continue in them , or be in these things . So you must be in a Conviction , and continue under it if you would find it victorious , and then it wil be so first or last , and wil eat out al opposition , though with much ado . As it is with Aqua fortis if laid upon Iron , though it do not at once , and suddenly , yet secretly and insensibly it wil eat the Iron in pieces . So it is with a Truth which God wil make victorious , it will lie upon the Spirit of a man , and eat there , and work there , and break out effectually , it may be many yeers after , Job , 33. 16. this is called the sealing of 〈◊〉 Instruction ; which is to add Authority and Soveraignty to it , as when the Edict was sealed by the intreaty of Haman , there was no opposing , no gainsaying of it . The Reasons of the Point ( which was the fourth Particular attended in the Explication ) come now to be considered : And these are two : The first is taken from 〈◊〉 order which the Lord in the way of his providence and work of nature hath placed betwixt the mind and the 〈◊〉 , the understanding and wil of man. these two faculties have a near kind of correspondencie , the one to help forward the work of the other . Knowledg and understanding is the inlet into the soul nothing comes to the heart nor 〈◊〉 work upon it but so far as knowledg makes way , &c ushers it in ( as it were ) into the presence of the wil and leaves an impression thereof upon it . 〈◊〉 use to say that which the eye sees not 〈◊〉 heart rues not ; that which the understanding conceives not , the wil is not , nay cannot be affected with , if Good to embrace it , if evil to be 〈◊〉 and troubled therewith . It s the method 〈◊〉 observed in Gods dispensation towards him , when his heart was brought to a hatred against the evil of his waies , Psal. 119. 107. By thy Commandements have I got understanding therefore I hate every false way . Unless a right understanding go before , a through hatred wil not follow after . As it is in the body unless the stomach receive and hold and convey also the purgation either to the spleen or lower parts of the body be the receit never so strong yet wil it never stir the humor , or trouble nature though the distemper were abundant & dangerous . Because in an ordinary course of providence , there is no way 〈◊〉 come to the humor but by this means . It s so in the soul , be the truths delivered attended with never so much terror and power , able to sink the heart of a sinful Creature as not able to endure the dread of it , if yet the understanding conceives not the nature of such truths , nor convey and settle them sadly and Convictingly upon the heart , it s not at all stirred in the least measure therewith much less troubled with the danger discovered therein , because they cannot reach the heart , therefore can never work upon it . As through ignorance we commit sin because we see not the evil in it , so after commission we sorrow not because we apprehend not the 〈◊〉 and danger Acts. 3. 17. I know that through ignorance you did it , as did also your Fathers , 1. Cor. 2. 8. For had they known it they would never have crucified the Lord of life , It fares with a fals-harted 〈◊〉 as it did with the wife of Jeroboam , when she came to enquire of her sick Child , all the while she had received no certain evidence , whether it would 〈◊〉 or live her heart was 〈◊〉 and comforted in her present hopes . But when Abijah the Prophet related the message of the Lord ; Come in thou wife of Jeroboam why fainest thou thy self to be another ? behold I am sent to thee with heavy 〈◊〉 . the Lord 〈◊〉 bring evil upon the house of Jeroboam and wil cut off him that is left , get thee home to thy house , and assoon as thy feet enter into thy house the Child shal dy , this sunk her hopes , so fares it with a fals-harted ignorant sinner he may be quieted with the persent appresion , of his good condition when he hath no evidence to the contrary . But when the Lord sets up an overpouring conviction in the mind which may give in 〈◊〉 and infallible witness of its 〈◊〉 and 〈◊〉 estate 〈◊〉 thou fals-hearted hypocrite why 〈◊〉 thou thy self to be another ? and befoolest thy self with vayn hopes behold here is heavy tidings sent unto thee from the Lord of hosts . thou art yet in the gal of bitterness in the bond of iniquity and if thou diest so , thou 〈◊〉 certainly 〈◊〉 from the presence of the Lord for ever . This fastening the truth upon the conscience comes home and forceth the heart to feel and to be affected therewith . Ignorance frustrates wholly the end of all the means we use , and the endeavours we take up for reformation of the evills of our hearts and lives . For. 1. First it misleads all our endeavors that they succeed not ; it misleads our whol course and our proceedings against our sins , and out of mistakes presents our corruption as appearing sweet through our misguided apprehension , and causes us to oppose our Saviour Christ and his truth that would subdue them . This Paul professed to be the ground of his 〈◊〉 carriage , when he should have persecuted the enemies of the Church he 〈◊〉 the Church and that out of 〈◊〉 , Phil. 3. 6 , concerning zeal I persecuted the Church , so far from finding his sin bitter to him 〈◊〉 having his heart broken from it , as that 〈◊〉 〈◊〉 the practice of it with the greatest expression of zeal , as that which deserved the best of his endeavour and wherein he might spend the best of his pains and that you may see how ready we are in the dark to put up Snakes in our bosoms instead of sweet 〈◊〉 . He nakedly and ingeniously confessed whither his 〈◊〉 led . I did verily think in my self I should do many things against the Name of Jesus . Acts. 26. He that conceived it as a matter of duty to do such things , his heart upon such grounds under such delusions would never be carryed against these , Ignorance wil make a man swallow the worst 〈◊〉 any change , 1 John 16. 2. the time will come that they who shall kill you , will think they do God good service , that which keeps the soul insensible of the bitterness of sin , and from feeling of the weight of sin , that will also keep it from being weary of it , and willing to part with it It 's a popish practice and a principle of the power of darkness . Ignorance is the Mother of devotion ; when men cannot tell how to lead themselves or see their own way you may lead them 〈◊〉 way you wil , and if once Satan can keep a man from the sight of his sin he wil keep him sure under the command of sin , and drive him to do his drudgery and that with delight and resolution , when the Phylistians had put out Sampsons eyes , they led him whither they would and made him do what they would . Paul in his ignorance strikes a Friend instead of an Enemy , and strikes he neither knowes nor 〈◊〉 who . Acts. 9 , who art thou Lrod ? 2 As thus ignorance misleads a mans whol course that it succeds not , so it perverts the power of all means that they profit not , misapplies al the means he hath , and so spoyles them and his own peace and comfort also insomuch that his corruptions grow more strong and incorporated into him and he more unwilling to part with them , and that 's the fruit of ignorance ; the promises and comforts of the Gospel which do not appertain to him , he catcheth greedily at them , as a portion provided for 〈◊〉 and goes away with that dream , and swels unmeasurably 〈◊〉 presumption and self-confidence ; Are not al the Congregation holy ? what needs this severing and differencing of men ? what are 〈◊〉 who would be the only Saints ? are not we al sinners , and Christ dyed for such and for us as wel as for them ? the threatnings and curses which the Lord denounceth against the ungodly 〈◊〉 cast them away with a fearless contempt , as such as do in no wise touch them or concern 〈◊〉 particulars , and therefore should not trouble them ; tush say they we have made a league with death and a covenant with Hell , and when the destroying scourge passeth over , it shal not come near to them , Isay. 28. 15. yea they do commit evil , and yet say they are delivered by the Lord , Jer. 7. Thus they grow 〈◊〉 and hard hearted , the wholsom counsels and directions of the word , which should be light unto their feet , and a discovery of al their failings , they slight the exact attendance thereunto as that which God wil not exact at their hands , because in many things we sin al , and so become careless or negligent as though they should not answer , and the Lord would not exact what they cannot do . It s with an ignorant sinner in the midst of all means as with a sick man remaining in an Apothecaries shop , ful of choycest 〈◊〉 in the darkest night : though there be the choycest af all receipts at hand , and he may take what he needs , yet because he cannot see what he takes , and how to use them , he may kill himself or encrease his distempers , but never cure any disease : so here with an ignorant person , he enjoyes al means , and yet abuses them , he may encrease his corruptions , but not reform them , his heart grows more hard , and his corruptions more strong , but he cannot in reason expect any help . Hence we learn by way of Instruction : An ignorant 〈◊〉 is a naughty heart , whether out of blindness they do not , or out of prophaness they wil not understand , and look into their estates . He that never saw his sin aright , he never yet saw good day , nor the least appearance of any saving work of Gods grace in his soul , yea he is so far from attaining such a condition , that in truth he is not in the way to it . We wil go no further than the consideration of the former truth , and then let thy Conscience be judg in the case propounded . Suppose then thou shouldest hear a distressed creature under the terror of his Conscience freely and ingeniously lay open his condition unto thee . The day is yet to dawn and the hour yet to come , that ever he was touched with any sence of sinful rebellions , never yet Godly sorrow came into my soul , nor remorse into my Conscience for al my many 〈◊〉 before God and men , wounds of Conscience , burdens of spirit , and brokenness of heart for our daily departures and provocations they are wonders and riddles . I have heard of such dispositions , but am a stranger to the having of the least work that way . I appeal to thy own Conscience , what wouldest thou think of such a party , who thus confesseth , and is as he confesseth ? me thinks I hear thee answering , and thy heart shaking before thou givest it , What! senceless of his sin ! how fearful is his estate ! Where there is no sence , there can be no sorrow , no repentance , therefore no Christ , nor pardon , nor Salvation , for unless ye repent , ye shall all likewise perish . Never broken , God will never bind , so far from being good that he is not yet in the way to receive any good . Wo unto him that hath thus sinned , and thus continues . Oh poor ignorant Creature thine own mouth hath condemned thee , thou hast past 〈◊〉 against thine own soul , thou never hadst a true sight of thy sins , therefore thou couldest never have a true sence of them , or sorrow for them ; thou never hadest a sound apprehension , thou canst not have a through contrition for them . It came not near thy heart to break it , when it never touched it in Truth , nay , it never was within thy ken to see it in aright manner : See yet thy misery further in enlarged these several Degrees following : There is no evil thou canst prevent , no good thoucanst receive , no mercy thou canst expect : and when thou hast looked sadly upon these , thou wilt have thy load . Liable thou art to all the hazards that Devils can devise or intend , men endeavor , or thy self deserve . A blind man is subject to all kind of injurious dealings from the feeblest persons , yea , from Children ; plot they may , he cannot perceive ; do they may , he cannot avoid . It is so with an ignorant person in his Spiritual condition , he is a prey to his sins , and a spoyl in the hands of Satan that catcheth him at his pleasure ; and carrieth him headlong and hood-winked to everlasting destruction , every snare entraps him , allurement intangles him , temptation foils him ; he can see nothing , prevent nothing , but goes like an Ox to the slaughter , and a Fool to the stocks , and knows nothing : Nay , were there no Devils to tempt thee , thou wouldest run into all evils of thine own accord . An ignorant heart like a blind man , stumbles at every block , fals into every ditch , yea , rusheth with greediness to the practice of the most hellish evils : It was the Jews case , out of ignorance they chose Barabbas a Murderer , and rejected the Lord of Life ; they were violent to take away his blood , that came to take away their sins , and this out of ignorance ; for so our Savior in his prayer , Father forgive them , they know not what they do , Luke 23. 34. He that walks in darkness , knows not whither be goes , though he go to Hell ; 1 John , 2. 11. There is no good he can receive from any means remaining in this blindness . Counsels do not take place ; 〈◊〉 cannot perswade , Judgments , Threatnings do no awaken , Admonitions , Exhortation are of no force , they are beyond the reach of all these , they cannot come at them , therefore cannot work upon them , But as in some desperate diseases when they are come to the greatest extremity , as in a Quinsie , when it hath swelled beyond measure , that speaking and swallowing are wholly hindred , each man that sees will easily conceive , and conclude , Alas , he is but a dead man , he can take nothing , therefore it 's not possible he can continue . The Disease indeed is curable , but how should his Physick cure him , or his Diet nourish him , if he can take neither , there is no good to be expected , to be done , when he can take nothing that can do him good . So it is in the soul , ignorance stops the passage of the power and work of al Gods Ordinances : There is no corruption , but the means are mighty through God to relieve , if they could be taken ; were the heart proud , if the Word were received and welcomed , it would humble it ; if stubborn , it would meeken and calm it ; if unclean , it would purge it . But ignorance stops al the passages , intercepts the work of the Word , the understanding conceives it not , and the heart cannot profit by it , nor be bettered therewith . There is no Mercy thou canst expect : And this is able to 〈◊〉 a mans heart and hopes in irrecoverable discouragements ; for though our endeavors prevail not , means prosper not , yet mercy can outbid both , and relieve beyond both ; but if mercy suffer thee to be blinded , mercy wil suffer thee to be damned . It 's Gods own resolution expressed , Isai. 27. 11. They are a people that have no understanding , therefore he that made them , will not save them , nay , he will shew no mercy to them . It 's the determination , he hath 〈◊〉 as a conclusion beyond controul , Hos. 4. 14. The people that do not understand , shall perish ; It 's the last execution he will put forth , 2 Thes. 1. 8. He will come in flaming fire ; rendring vengeance to them that know him not . They are the mark in the first place , against which the fiercest of his fury expresseth it self . They that wil not now see their sins by the word , they shall be forced to see them , and to look them over by the flames of 〈◊〉 at the day of Judgment . Hence again it follows : To be hard to be convicted is a dangerous sin , and a dreadful curse to the party that is tainted with such a disposition of spirit . We wil go no further than the Doctrine delivered , and that will give in undeniable evidence to both parts of the collection : 1 To be hard to be convinced , is a dangerous sin ; and that more waies than one . He sins against his own soul ; the happiness and peace of it as being accessary , and that in a special manner , to his own everlasting ruine , and imbrewed his hands in his own blood as it were ; when the helps that God hath appointed , provided , and now also presents before him , and puts into his hands , he willingly , yea wilfully rejects , refuseth the use of them , and opposeth the work of them , and so consequently his spiritual good that might come thereby . When the Patient out of sullenness , and waywardness of spirit , refuseth the Physick or Diet provided for his good ; at last Nature becomes so low , that he is utterly disenabled to take it , and so is starved and 〈◊〉 , each man concludes , he was accessary to his own death . So when God hath sent his faithful Servants to admonish thee , his Ministers to convince that gainsaying Spirit of thine , to ransack the corruption of thy cankered Conscience , so that the core might have been searched , and thy distempers 〈◊〉 . Who knows what good might have been wrought , what benefit thou mightest have received , hadst thou but suffered and received the helps provided for that end ; which when thou diddest oppose , and not suffer thy self to be convinced , thou didst oppose thine own everlasting welfare , and therefore art guilty of thine own blood , Luke , 7. 30. The Publicans and sinners justified God , and were baptized ; but the Scribes and Pharisees rejected the Counsel of God against themselves , i. e. against their own good and happiness . Yea , so the Apostle to the gainsaying Corinthians , when he had disputed long , and manifested the Truth in the cleer evidence of it , Acts , 18. 14. and they gainsayed still , and blasphemed , he shook his rayment in sign of distast and indignation , and said , your blood be upon your own heads , I am clean , he was innocent . And so one day thou wilt be forced to confess , and to cleer the innocency and faithfulness of Gods Servants , I was the cause of my confusion , my own wayward gainsaying Spirit , else I might have been recovered ; they did their duty with much painfulness , but my perverse spirit would not receive that counsel , which would have directed and comforted me , but now condemns me . So Paul to the contradicting Jews , Acts , 13. 46. Because ye put away the Word , and judg your self unworthy of eternal life : thou wilt then be forced to yield it , I am unworthy that ever the Promises of the Gospel should establish my heart who would not be convinced of the goodness of them , unworthy that ever the Gospel should be the savor of life to me , who have cast it behind my back as unsavory Salt. He sins against the Ordinances , the Faithfulness , Truth , and free Grace of God therein revealed and dispensed for his everlasting good ; he casts all these behind his back , and out of a slight neglect wil not give the least entertainment thereunto . This quarrelling disposition , like a squeazy stomach , spils the Physick when he cannot endure to take it , flings away the dainties provided when he is not willing , nor hath not a heart or appetite to feed on them ; and how hainous this contempt is , the Apostle intimates , Hebrews , 2. 3. How shall we escape if we neglect so great salvation ? It sins against Gods Spirit in a more than ordinary manner ; he would seem in his gainsaying frame to try masteries with the Lord , and in the highest strain of rebellion , to contest with the Almighty Spirit of Christ in the utmost defyance , as refusing to yield in the least appearance , I call it the highest strain of 〈◊〉 to try Masteries with the Almighty , and that may be thus observed . When our Savior was to leave the world , and to go to Heaven to possess the glory he had with the Father before all worlds , he comforts the hearts of his Disciples touching his departure with the Consideration of the incomparable benefit that would accrew therefrom , John , 16. 7. It is expedient for you that I go away , so if I go not away , the comsorter will not come , but if I depart I will send him , that is , the Spirit of the Lord Jesus would not dispense the powerful work of his Grace in such an abundant measure , unless he ascended unto the Throne of his Grace ; for the largeness of the dispensation thereof , and that in reason until that time , The Spirit was not yet given , because Christ was not yet glorified , John , 7. 39. When he ascended up on high he then gave gifts unto men even for the Rebellious , Eph. 4. 8. And herein appears the powerful dispensation of his Grace , and operation of his Spirit , then when the Comforter is come , he shal convince the world of sin , he shal set down the Consciences of the Sons of men in the sight of their vileness and guilt : This is as it were 〈◊〉 Master-piece of the work of the Spirit , when he is sent from Heaven , from the Father and the Son with full Commission and Power , from our Savior , advanced to the highest pitch of supreamest excellency of his Kingly , Prophetical , and Priestly Offices , and that for this end in the first place as the prime and hardest work to convince the world of sin : Now to gainsay and contradict this Spirit in this Work , for which he hath received this Commission , is to contest for Masteries with the Almighty , Heb. 12. 25. If they escaped not who refused Moses who spake on Earth , how shall we escape if we refuse him that speaks from Heaven ? And this is the highest strayn of rebellion , when a 〈◊〉 wil not give way nor yield in the least but 〈◊〉 out this authority of the spirit from having any entertainment , even in the suburbs , 〈◊〉 our apprehensions and understandings , while we continue in this gainsaying frame ; there wants nothing but light and malice to make it 〈◊〉 sin against the Holy Ghost . Here is the hainousness of the sin ; See the Curse of it that is dreadful . Thou makest way for Satan in the means which are appointed by God to oppose him John 13. 27. The Devilentred into Judas with a sopp , so he enters with an admonition and counsel while thou doest oppose that truth which should help thee against his power and subtilty , but yieldest thy self fully to be possessed by both , Thou wilt not be guided by the counsel of God , therfore thou shalt be cousened by the delusions of the Devil . Christ in his righteous dealings and according to thy just deservings delivers thee up to the power of Satan , whenas thou wast willing to yeild up thy self to his possession , So Paul. 1. Tim. 3. 20. delivers Hymenoeus and Philetus unto Satan , and in Church discipline obstinacy in the least evil , is answerable to the greatest offence , because by that means the soul shakes off the authority of the Lord Jesus , and so is to be cast out . Because thou hast gainsayed his dispensations , he wil have no more dealing with thee Math. 23. last . you shal see me no more . He wil pass by and not speak with thee , He wil instruct 〈◊〉 , admonish others , but he wil 〈◊〉 thee no more , reprove thee no more . He wil not change a word with thee in the 〈◊〉 , ' My 〈◊〉 shal not alwayes 〈◊〉 , Gen. 6. 3. That spirit which thou hast resisted and opposed shal stir in thee and strive with thee no more , thou wouldest 〈◊〉 see , thou shalt not see therefore ; thou wouldest not have thy conscience stirred it shal be seared therefore . Thou art every day ripening for 〈◊〉 , and reserved in the chayns of darkness til the judgment of the great 〈◊〉 and therefore thy condition is like that of the Devil himself , thou hast only the liberty of thy chain , that is , liberty to encrease thy sins and thy plagues . when the Lord would prepare a people for destruction he saves . 〈◊〉 a. 6. 10. he seals them up under the curse of a 〈◊〉 mind and a hard heart . Hear ye indeed but understand not , and see yee indeed but perceiv : not ; 〈◊〉 the heart of this people fat , and shut their eyes lest they see with their eyes and understand with their heart and convert and be healed . 〈◊〉 Instruction , why men of the greatest ability for depth of brain and strength of understanding are most hardly brought to brokennes of heart and to be wounded with Godly sorrow for their sins ; the ground is from the point in hand , because they are hardest brought to see their sins ; the power of carnal reason doth so mightily prevayl in them being now in their natural condition , the strength of their abilities becomes wholly perverted to their own hurt , and the maintaining of their own distempers , their subtilty deceives themselves & they abuse the sharpness of their wit to beat back the authority of the 〈◊〉 and to wind away from the evidence of argument that is 〈◊〉 to their view . They shut out the light of the truth from coming into their hearts . and therefore it s not 〈◊〉 it should work upon them 〈◊〉 or effectually prevail with them for God. Hence that peremptory 〈◊〉 of the Apostle not many wise men after the flesh 1. 〈◊〉 . 1. 26. because the wisdom of the 〈◊〉 is enmity against God. Rom. 8. 7. 〈◊〉 it is as a weapon in the hand and under the command of our fleshly hearts , It fortifies most strongly against the evidence and essicacy of the truth , wil not suffer a conviction to fasten upon the Conscience , and therefore no Godly sorrow to affect the soul of a sinner . As it is in war when the trenches and outworks are slight , and the wal of the City low , and the Castle weak , it s no matter of danger or 〈◊〉 for a wise Commander with compitent forces to surprise it , to carry the place , and Conquer the people their defence was but feeble , but were their out-works strong , their walls high , the Citadel and Castle impregnable , it wil abide many assaults and stand out long , even against the 〈◊〉 power that shal 〈◊〉 them , and happily be forced to raise the 〈◊〉 and 〈◊〉 〈◊〉 place as not able to prevail . It is so in our spiritual condition , when the Lord coms to lay siege to the soul of a sinful creature who is now under the power of darkness , and the soveraign command of his corruptions which rule as supream Lords over him : There is no Conversion without Conviction ( as hath been shew'd in 〈◊〉 the point ) It s not possible the heart should be content to leave sin unless the understanding clearly see the loathsomness of it , the out-works and walls of the soul are our apprehensions and understanding , now where there is wiliness , depth and subtilty of 〈◊〉 , large reaches of carnal reason , these the Apostle calls strong holds . 2. Cor. 10. 4. and they wil abide the battery and force of the most plain evidences , strongest arguments that can be devised and alleadged with the best skil , and yet hold it out against all . where the opposition is not so strong the entrance is more easy , and subjection is sooner yielded to the evidence of the truth . This is the ground the prophet gives of that invincible stiffness , pride , and contempt of Babilon , as being unteachable under al dispensations , Thy wisdom and thy knowledg they have perverted thee , or caused thee to rebell , Isa. 47. 10. It was the reason of that stubbornness of which the Lord complains in the Scribes and 〈◊〉 the great Rabbies of the world . Luke . 7. 30. 31. the Publicans and sinners 〈◊〉 God because of John Baptists doctrine , and so yielded themselves and were overcome of the evidence of the truth . but the Scribes and Pharisees rejected the counsel of God. They put it by and would not suffer the counsel of God to take place or to prevail with them . Paul never found worse entertainment and greater opposition than at Corinth , and Athens , the 〈◊〉 of sciences and Store-house of learning and learned men , the excellency of whose parts and the conceit of 〈◊〉 and wisdom did so transport them , and puffe up their earthly minds , that they slighted the simplicity that was in Christ and trampled upon the meaness of the Gospel , Acts. 17. 18. Phylosophers of the Epicure and Stoicks they encountred Paul and said what will this babler say ? and v. 〈◊〉 some mocked ; As though the 〈◊〉 of the meaner sort , though they had no heart to receive the Gospel yet they had no skil to resist , or were able , and 〈◊〉 durst not grapple with his arguments . These only who had more learning , they gave the encounter , and openly contemned both his purpose and doctrine , As it is with men who are but weak and unskilful at the weapon , not able to 〈◊〉 a blow or put by a thrust , it 's no hard matter to get within them , but those who are 〈◊〉 of defence are dextrous , and handy at their weapons , there is little hope to hit them or to come within them . So here , men of meaner capacities and of shallow reach , they yield more easily and are forced to let fal their weapons , but such who are skilful are masters of defence , can devise devices , the subtilty of their own reason is 〈◊〉 by 〈◊〉 suggestions , they wil latch allmost any blow , and put by the plainest truth for the present push , that there is no hope to come in to them . And this also is the ground why your painted Formalists , and subtil hypocrites who are grown cunning in the craft of profession , ( for so they make it ) they are so hardly brought on to beleeve . Publicans and sinners and Harlots shal goe before them . And for this cause it is our Lord so marvailously distasts this condition , Rev. 3. 17. I would thou wert either cold or hot , Lukewarmnes is worse than prophanness , not that fals shewes are worse than grosser evils when heart and life , outside and inside are both ill , but intruth because such are more difficult to be convinced of their evils , and therefore not likely to be amended or brought out of them q. d. As though the Lord had sayed if thou wert openly naught , thou mightest be brought to see & acknowledg thy naught iness ; Here Paul issues the strength of that resistance against the Lord and his Gospel 1. Coloss. 21. Enemies in your minds by wicked works . but in the original , Enemies by reason of your discourses , set or attent to evil works . It 's the first step to wisdom to become a fool , and that 's hard to him that is highly in love with his own wit. Examination : we may hence gain certain evidence whether ever the Lord 〈◊〉 made any entrance upon this great work of preparation and so any expression of his purpose 〈◊〉 to call us to himself to this day or no. happily the Lord Christ hath been knocking oft at thy dore as he passeth by in the dispensation of his Ordinances in the wayes of his providence in which he hath walked towards thee , hath called in upon thy Conscience , presented the guilt of thy sins and layd heavy things to thy charge , and knocked hard at thy dore , awake thou that sleepest , so that thou hast heard a confused noyse as it were that made thee a little to look about , but hath the Lord ever lifted up the latch as though he were resolved to come in ? hath he layd hold upon and begun to grapple with that Graceless heart of thine and held this 〈◊〉 of discovery of sin to thy mind as to constrayn thee to look wishly upon it indeed to see it clearly and convictingly according to that which hath formerly been spoken ? Know and conclude thou maiest , thou art in the right way , and the Lord begins to deal with thee as he doth with those that he intends good unto . But art thou a stranger to these dispensations of the Lord and tradings with thy mind and heart ? Thou mayest indeed have notice and hear a rumor of Christ passing by and the excellency of his Grace , but of any purpose of making his abode with thee , thou never couldst have the least 〈◊〉 thereof unto this day . How then shall we know whether we fall short of this true sight of sin or no ? We will take both Particulars mentioned , into Consideration , that so we may take a true scantling of our own estate , and track the Footsteps and Impressions of the work of the Spirit upon our souls . I will touch the first in a word , and entreat more largely upon the Second , to wit , Touching the convicting sight of sin , because there lies the life and stress of this Doctrine . If then we see sin cleerly , naked , and in it's own Nature , namely , this resistance and opposition against God as the greatest evil of al other : It wil thus be discerned , This sight will keep the heart in cold blood from careless adventuring upon the commission of sin . You must stil remember my purpose is not to dispute of sanctifying knowledg , or to give in evidence of that , for we are in this place to look at that light that is let in in this preparative work , and this first Branch of it , which how far it may go , or whether it can agree to an Hypocrite , I will not now dispute , that only I wil infer from it , is beyond exception ; That in cold blood , i. e. Take such a man out of the hurry of a Temptation , when he is himself not drunk with some overbearing distemper , for then he knows not where he is , or what he doth , and therefore may adventure to do any thing , but when a sinner is come to himself , and the sight of his sin as before disputed , it wil suffer him carelesly to adventure upon the Commission of that which appears such in his own apprehension , even the greatest evil of all . The dreadfulness then of this duty apprehended , wil drive the soul to a stand , and stop the sinner in his proceeding , that he dare as well eat his flesh , and take a Lyon by the claw , and a Bear by the tooth , as to have his hand in that which is the heaviest plague of all in his own Judgment . There is no man living , but as he hath somthing which he prizeth as the chief good , in which his soul takes content , so the loss of that , or that which is contrary to that , he looks at as the most unsupportable evil that can betide him . That the Soldier should take the lye or challenge , and have the contempt of cowardice put upon him , and sit stil , and not seek to revenge the wrong as he conceives it , he cannot bear it . That the 〈◊〉 yong man should sel his possessions , and part with all to the poor , it is such an unsufferable loss , he will rather part with Heaven , the very hearing of it makes his heart heavy , and himself to go away sorrowful , Mat. 19. 22. Yea , that which Nature hath made dear to all , to see death before a man , and danger such as wil undoubtedly hazard the loss of life ; how do we fear the thought of it fly the sight , avoid the occasion of it ? didst thou see thy sins and the hellish resistance of thy heart against God to be a greater evil than al these ? didst thou really judg them such , beleeve them ( as the men of Niniveh did Jonahs threatning , Jonah , 3. 5. ) to be such ? It 's certain it would amaze thy heart , that thou wouldest be as loth to rush into evil , as thou wouldest be to run upon a Spears point , or cast thy self into the mouth of the Lyon to be torn in pieces . Take a rebellious sinner beset with the horror of his Conscience , so that he sees Hell gaping for him , and the Devils ready to seize upon that hellish heart of his , how loaths he then the least appearance of those corruptions , the evil of which he sees in the punishment only ? how tender is he to avoid the occasion of them ? When the evil of thy punishment is now over and out of mind , didst thou but know that resistance and rebellion of thy heart against God , his Grace , his Spirit , his Truth aright , as greater than all those evils , and is now present with thee , thou wouldst be so far fearful not heedlesly to adventure upon the practice of it . When Judas saw whether his Covetousness had brought him , be flung away his thirty pieces , Matth. 27. 3. And it 's certain , all the Scribes and Pharisees in the Synagogue , and all the money in the Country of Judea , could not have prevailed with him had they been then tendred to him ; much more had he seen the 〈◊〉 had been a greater evil than the vengeance that did 〈◊〉 , Acts , 19. 16. 19. When the evil spirits prevailed against the seven Sons of Sceva , fear fell on them 〈◊〉 , and many of them had used curious Arts , brought their books together , and burnt them before them all . When the hearts of these Converts were pricked , and they craved Counsel what they should do , Peter amidst many other Counsels which he suggested , ads this , verse 40. Save your selves from this crooked generation ; You that are in Parthia , Mesopotamia , Phrigia , Galatia , you 〈◊〉 amongst many professed Enemies to the Lord Christ & his Truth , therefore save your selves from their Society , and verse 44. They came and abode together , and sold their goods and parted them as every one had need . 〈◊〉 to this you disobedient Children and rebellious Servants , who have the Commands of Parents and Masters , Counsels of Servants and Neighbors dayly suggested and pressed upon you ; listen to this you heedless Professors , who have the Word and Precepts of God dayly published in your Ears , and proclaimed in your hearing , and you go away informed , convinced , and the heart cannot gainsay but it ought to stoop , your carriages should not be wayward , your words sharpish , your behaviors uncomely : and yet you dare , you do 〈◊〉 , carelesly adventure at the next time and 〈◊〉 upon the same sins ; you may talk what others say by 〈◊〉 , 〈◊〉 profess in words that sin is the greatest evil of al , but in truth you never saw sin to this day , much 〈◊〉 saw it to be the greatest evil of al. A little evil , were is but the 〈◊〉 of so much of thy blood by stripes , or the loss of so much money , wert thou punished in thy purse for such wretchlessness , they would cause thee to set thy mind , and heart , and hand to thy work , the loss of thy life , and soul , and Heaven , and God , and al would prevail more with thee ; but in truth thou never yet knewest what the loss of these meant , and therefore not what thy sin is that brings the loss of all . Thus much for the sight of sin 〈◊〉 ; come we now to enquire of the second , AND HERE MAKE WE PRVIY SEARCH WHO THEY BE THAT SEE SIN CONVICTINGLY , by the Evidence of the former Doctrine , and that will be an Inditement against four sorts of Persons , whose Practices give in undeniable proof , that they fal short of this Dispensation of God aright , they never found this Work upon their minds . The first are such , Who are unwilling to come within the Rule and discovery of the Truth , that will lay open a mans loathsom corruptions , which are yet beloved , and lodg too neer the heart . If he might have his wil , he would not meet with that Truth that would meet with his Courses , whereby he gives his sensual Spirit exceeding great content ; unwilling to hear that to be an evil , which he is unwilling to reform ; loth that such and such either dispositions or carriages should be condemned as wicked , which he is loth to part withal ; he loves not to have this or that to be a Rule , or a Duty , and yet he fears it wil prove so , and therefore desires not to hear of it , lest he should be forced to practice it ; and therefore he is most at case when he is least within the sight , and cal , and command of such Truths which he knows do so narrowly and deeply concern him : and therefore he deals in this case with the Dispensations of the Word , as men use to do that are in debt and danger of Law and Creditors ; they fly the Country when they know the under Sheriff hath any Writ out against them , or else betake themselves to some Priviledg places , where they may be freed from the Arrest of the Officer . So these labor to be there where the Truth in reason is not likely to exercise any jurisdiction , they willingly desire to be without the reach of it , and therefore willing to live in such places under such Ministries where their Consciences may not be troubled , their hearts and waies searched , and they brought to yield subjection by an over powering hand . And here somtimes it comes to this , and that by the confession of their own mouths , when God hath broke in upon their hearts , that they have been afraid to be in the company of such men that they suspected would either convince and cal to such practices , or yet to come to the Congregations while such Truths were in scanning and consideration : Or as a Formal Knight once professed ( in the Country from whence we came ) he would not come to the Assembly until the Minister had made an end of such a Text. Thus 〈◊〉 Spirit was carried towards Micaiah , when al his Trencher Chaplains , the false Prophets , had dressed a Dish on purpose to fit his tooth and turn , had brought in a Verdict that they knew would please his humor , and content his carnal desire ; Jehosaphat in simplicity of heart , that he might indeed in sincerity seek after the mind and counsel of God , enquires , Is there here any Prophet of the Lord that we might enquire of him ? He answered , There is none but one Micaiah , and I hate him , for he never prophesieth good , but evil to me , 1 Kings , 22. 8. He did not suit his humor , nor please his pallat , therefore he was not willing to hear that from him , that happily he should be unwilling to do . So they in Isaiahs time , they would give the Prophet his Text , and tel him what Points he should handle also ; They said to the Seers , see not ; and to the Prophets , 〈◊〉 not right things ; prophesie smooth things : Isai. 〈◊〉 . 10. And so dealt those 〈◊〉 - hearted 〈◊〉 with our Savior , when he pressed Spiritual and searching Truths upon them , they were not able to digest them ; this is a hard saying , who can hear it , and from that time saies the Text many of his Visciples went back , and walked no more with him , John , 6. 66. and hence it is persons of this temper are most pleased when their sins or duties are discovered in some general discourses , because they then suppose they may creep away in the croud , and their particular either conditions or corruptions will not be attached , and they and them brought to the tryal ; but when it comes to meet with him in the narrow , and touch him in his particular , these persons begin to storm , Acts , 7. 51. 52. they heard Stephen quietly rip up the rebellious carriages os the Jews ; but when he came home to their doors , and held the Candle to their Eyes , and gave in special Evidence to convince them also , they were not able to endure it : Yestiff-necked and hard-hearted as your Fathers , so do ye ; they were Slayers of the Prophets , and you the betrayers and murderers of the just one ; when they heard these things , they were cut to the heart , and gnashed upon him with their Teeth , &c. If yet the Truth will come in upon them , and the light wil shine in their saces that it cannot be avoided , if they cannot prevent the seeing of it , then they fall to gainsaying , they strive mightily to stop the passage of the Truth , and to darken the evidence of it , to take off the edg and force of that which they conceive wil fal most heavily upon them , and constrain them to alter their course , and lay down those distempers they are very loth to leave , Acts , 18. 6. They opposed themselves . They deal with the Truth as subtil Lawyers do with a good Cause , when the strength of it is such that they are not able to withstand , they labor to hide the Point of the Argument , and to hide that wherein the stress of the Cause lies , and fal hotly upon some bye business , or else deal most in those things which are most probable , but indeed do not touch the Point . So a Spirit that is not willing to be convinced , he wil endeavor to decline the strength of an Argument , and look least to that where the stress and the weight of the Rule or Duty lies that most concerns him , or his course , when he sees the stream and force of Reason coming in upon him , he wil hinder or interrupt the delivery of it , and turn it another way , or raise some blinds , and cast in some cavils , like the putting out of the light , or if not hinder the observation , yet take off the attendance and consideration of it , he wil get off from that as soon as may be , he will not stay there where the strength of the conviction lies , but foist in many Objections , start other Considerations , that so he may lose the Argument , and himself lose the power of the Truth that might prevail with him . Thus Elimas the Sorcerer , Acts , 13. 10. when Paul and Barnabas had preached , and he labored to turn away the Deputy from the Faith. Paul thus speaks to him , O full of all subtilty ( he had a slight of hand to any wickedness ) why dost thou crook the strait waies of the Lord. He cast in many cavils , put in many suspicions and pretences that he might not look at the simplicity of the Truth delivered . The word there used in the Original , implies a sleight of hand as we cal it , when such wily spirits can turn themselves into al shapes , to 〈◊〉 by the evidence of the Truth ; so many windings and turnings , so many wimblings of devices , so many outs and doubtings , that may bemist the manifest discovery of a Duty which ought to be done , or a sin that ought to be avoided , and so in conclusion loseth the Truth , and the benefit of it also , through Gods just Judgment , and their own just deservings . So the Scribes dealt touching our Savior when he had cured the Eyes of the blind man , John , 9. they would have taken him off from the attendance to the work to have slighted the person of our Savior , We know ( say they ) this man is a sinner , &c. as it 's said of a Fish called the Sepia , when the Fisher-man comes to follow her , she casts forth a kind of black humor with which she 〈◊〉 the water ; and puts him to a loss in his proceedings ; whereas an honest heart that is willing to be convinced , he looks most at that where there is most light , and most strength , and is desirous to attend that which gives in greatest Evidence to overcome the heart . So Ely spake to Samuel , 1 Sam. 3. 17. bide nothing from me . Job . 6. 24. teach me and I wil hold my tongue he wil quietly hear al , and attend that most , which may carry the cause to his Conscience . If yet the evidence of the truth be such that he cannot gainsay , his mouth is stopped and his reasons are spent he hath nothing to oppose , there is a third distemper which is as bad if not worse than the two former , A restlesness of spirit to raise new brabbles and quarrels against the determination of the truth , which formerly he could not resist . When he is caught and held in the strength of Argument , is taken captive and prisoner , he would fain rescue himself with a restless jangling ; he sees more , and can say more though no man else can see it , nor he make good what he pretends . He cannot answer yet wil not yield , cannot maintain his 〈◊〉 yet wil not forsake them . As Lawyers they 'l bring the cause about again , and have a fresh hearing in this and that Court ; the reasons are the same , and were answered before yet he brings them over again and just in the place where he was , his arguments are at an end . if his spirit were so , but there is more in it ( he saies ) and he cannot see through it , and yet cannot tell how to prove his own argument or answer anothers , these spirits are like quicksilver which yet no man hath attained any skil to fix , so the Rulers , Elders , and Scribes when they knew not how to dash the Glory of the Gospel , and the powerful dispensation thereof mark how restlesly the venome of their spirits transported them against reason , Acts. 4. 15. 16. 17. they communed amongst themselves saying what shal we do to these men , for that indeed a notable 〈◊〉 hath been done by them is manifest to all men , and we cannot deny it , but let us straightly charge them that they speak no more in this name , when in reason they should have inferred we cannot deny the Miracle and so not the truth , let us not deny the liberty to speak , so they in John 9. 24. when it was apparent Christ had cured the man , wrought the Miracle , and so gained honour in the heart of the man , therefore they had fished up and down to weaken that , and it would not do ; It appeared he was blind , ( to his parents ) that Christ had cured him , so himself affirmed ; then they come to this , give God the praise we know this man is a sinner . But what is that to the purpose or how know they that ? he answered whether he be a sinner or no I know not , one thing I know wheras I was blind he hath opened my eyes ; and this was to the purpose , Then said they what did he to thee ? how opened he thine eyes , I have told you already &c. they are upon the same hinges not stirred a haires breadth Here are no reasons but only wrestlings of stomack , we are Moses Disciples but this fellow we know not whence he is . If it be so that al these devises against the truth serve not his turn in the fourth place he sets himself against the truth he cares not for argument , but he wil stand against the truth , and then God in his just judgment leaves him , 2 Thes. 2. 18. he gave them up to strong delusions that they might believe lyes that they might be damned , because they received not , but opposed the truth thus it was with Balaam Numb . 24. 1 he went out not as formerly but resolved to Curse Israel whether God would or no , and this is to hold down the truth in unrighteousness , Rom. 1. 18. I told you before that in Conviction , when the heart is throughly Convicted , it lies stil under the work of God , but here the heart opposes the word of God. Exo. 10. 28. saies Pharaoh to Moses get thee out of my sight , the day thou seest my face thou shalt die , Moses saies , I wil see thy face no more , but God sends to him and kills his first born and afterwards drownes himself ; It 's certain that if the truth followes a man home to his beloved sin , if he be a dog he wil snarl against it , and resolve to keep his sin . Jer. 44. 16. 17. as the proud men there said , as for the word of the Lord thou hast spoken to us , we wil not hearken unto thee ; and if a man goes thus far he is very neer to the sin against the Holy Ghost , and if ever God bring him home to himself it is by some strange judgments . Exhortation to provoke the desires and quicken the endeavors of al that have heard or read the doctrin delivered & opened to lay out their labour & that unto the utmost of all their abilities never to give the Lord rest , nor rest unto their own souls , before they get this true sight of sin , if ever they hope to see the work of Gods Grace in their hearts here in this world , or to see the face of God in Glory , in that other world that is to come . Bretheren let not Satan deceive you , nor suffer your selves so far to be deluded as to dream of another course or to devise a shorter cut to Grace and Glory , for its certain if you do , you wil fal short of your hopes and Comforts and all . This is the way that God hath appointed and he wil bless , the order which he hath set in his infinite wisdom and which he wil prosper . If you would find his blessing walk in his way , if you expect success attend his order and direction which he hath left to bring us to his Christ , and so to life and happiness . If you see not your sins you are in hazard never to see good day while you live nor when you dye . Christ is said to stand at the dore and knock , and if any man wil open unto him , he wil come in and supp with him , Rev. 3. 20. Saving Contrition is a shooting back the boults of our base lusts , a severing and unlocking the heart from the Soveraignty of ones noysom Corruptions , that stop the passage and hinder the coming of our Saviour ; this clear and convicting sight of our sins , is as it were the lifting up of the latch , or letting in of the Key , the powerful dispensation of the truth and operation of his spirit whereby the knot and combination between sin and the soul is broken and severed , and the way made that the authority of the truth may come at the heart and work kindly upon it for good An error here in the entrance is hardly ever recovered to miss here is mervailous dangerous , it spoyles our whol proceeding in the great work of our calling and everlasting comfort as the naturallist and Physitian observe an error in the first concoction is never recovered in the second , for the Lord in his wisdom and the course of nature hath so ordayned , that each part doth that which is its proper and peculiar work but doth not rectify or redress that which was done amiss by another , and so the goodness of the nourishment is never recovered or the body strengthened or health so comfortably preserved herby as were to be desired . So it is in the entrance of 〈◊〉 great work of preparation for Christ and our effectual bringing home unto him , never see sin aright , the soul cannot be affected with it in a right manner , never truly see the need of a Savior , never seek after him or come to him ; this through sight of sin is as it were the setting open of the window whereby the light and good of the truth , and the loath 〈◊〉 of sin is laid open unto the soul , and comes in a main upon the Conscience to prevayl with it whereas shut this window and stop this passage , the soul is cooped up in the dungeon of darkness and delusion , be the ordinances never so powerful the means never so effectual there 〈◊〉 no coming into the heart , no hope to work upon it or to prevail with it for good ; the evil of sin is not acknowledged , and therefore not prevented , that which his reason cannot see , a man cannot shun , the excellency and necessity of a Christ is not discerned and therefore not endeavoured after as were meet . It befalls the soul , smote with this spiritual blindness as with the Assyrian Host when they came to surprize Elisha , 2 Kings 18. 19. 20. He prayed , Lord smite this people with blindness , & he did so and they saw nothing before they were in the midst of their enemyes so here , when the sinner is misguided by the dimness of his deluded mind he goes on in an evil way , and knowes not whither he goes , or where he is , before he be in the botintoless pit . Oh be wise and wary therefore that we err not here , least we rush into ruine and that past alrecovery . Expect then Gods blessing upon our endeavour but in Gods order , & attend his work in his own way . It is the aym of our Saviour in sending and the office of the Holy Ghost in coming into the world when he intends to work effectually the saving good of his people , to intitle them to the pardon of their sins , and to establish their hearts under the government of his spirit . John. 16. 7. 8. If I depart I wil send the Comforter , and when he is come he wil reprove , he wil convince , and set down the world by 〈◊〉 conviction of sin of righteousness , of judgment , of righteousness , that the law is satisfied , justice answered , and that fully , because he that was in prison is now released , and therefore the debt payd , and he gone to heaven , to his Father . Of judgment the power of his Kingdom & government erected and set up in the soules of his servants and children , in that by death he overcame him that had the power of death that is the Devill , and therefore he is judged and falls in his cause as having no right nor in reason can challenge no rule in the hearts of those , for whom Christ hath satisfied divine justice , and therefore are free from that authority that sin and Satan had of them thereby . But before we can share either in the righteousness of Christ for our justification or the rule of his spirit in our Sanctification , the Holy Ghost must and doth convince us of sin , that we have rejected and not entertained this Saviour . If we do not convictingly see our sin in settling upon the root of our Corrupt rebellions and casting away the riches of Christs mercy & the rule of his Grace , it s not possible that those spiritual benefits should ever be made ours . As ever therefore you desire to see and find the mercies of Christ sealed up unto your Consciences , in pardoning of sins and acceptation of your persons ; As ever you would find the Kingdom of Satan cast down in your hearts , and the government of his Grace and spirit there set up ; labor for this clear and convicting sight of sin , begin you where the Holy spirit begins that you may find his presence with you , & his effectual power and blessing to accompany your endeavours in that way . Catch not disorderly at pardon , look not for peace of Conscience or hope to see the government of Christs Grace set up in your souls before you come to 〈◊〉 your sins by convicting evidence of the Holy Ghost . The holy spirit of Grace wil not cross his course to gratify our Corruption . That I may further set on the exhortation , I shal endeavour to do these two things . First , To propound some means to help in 〈◊〉 work . Secondly , Some motives to quicken you therein . The means are these that follow . First , Labor we to see that unconceivable excellency of holiness that is in the Lord , and search we into the 〈◊〉 and the righteous laws there recorded for the direction of our daily course , and that wil make us see the loathsomness of our own hearts and the vileness of 〈◊〉 . As it s said of darkness , it cannot be seen by it self but its light that discovers it self and darkness ; It s as true of sin , it is not by it self to be discerned , for it is spiritual darkness ; the light of Gods Holiness and wisdom which by sin are wronged , and the law which is transgressed these are both lights , God is light and in him is no darkness , , John. 1. 5. The law is a light and the Commandement a lamp unto our feet , Prov. 6. 23. And by the sight of both these we come to have a ful discerning of sin which is opposite to them both . Our ignorance of God breeds the ignorance of our own hearts , and the hidden waies of wickedness , and the cunning conveyances of corrupt distempers which are there in Psal. 14. 1. 2. The fool hath said in his heart there is no God , and then it followes they are become abominable he makes bones of no sins at al ; for herein lies the spiritualness or spiritual evil of sins and that hidden poyson and malignity of the corruption of our natures , that they justle professedly against the Almighty so far as he is pleased to communicate himself unto us in the waies of his Holiness and goodness . Thus the blasphemer is said to pierce God by his oaths , Levit. 24. 11. and the wicked are said to walk contrary to him , Levit. 26. to 〈◊〉 him , to weary him , to load him , while then we see not him whom we do oppose by our sins , no wonder that we neither see nor are sensible of the sins , by which we do oppose him . Whereas could we grope after the Almighty as the Apostle professeth we may , because he is not far from any of us , nay in him we live and move in every spiritual action of our minds and hearts . So that did but a wicked man , or could he perceive that in every thought of his mind , motion of his wil , stirring of any affection , that he did justle with the infinite Holiness and purity of the Lord , who meets with him in every action and motion of his mind and wil , It were able to sink the soul of a sinful creature , and make him sit down confounded in the sight of the loathsomness of his own 〈◊〉 nature , as being wholly opposite to so infinite a good in all he is or doth ; thus it was with Job when the Lord had schooled him out of the whirlwind , & discovered the surpassing excellency of his Glory to him , he puts him beyond al pleas of his own worth , Job . 40. 4. Behold I am vile yea more expresly he gives this as the reason of the discovery of his own wretchedness , I have heard of thee by the hearing of the Ear , but now mine eye sees thee , wherefore I abhor my self in dust and ashes , Job , 42. 4. So it was with the Corinth who was convinced by the preaching of the Word , he saw God before he saw the secret vileness of his own heart presented to his view , 1 Cor. 14. 24. God is in you of a truth . Search we into the holy Law of God , and examine our hearts and lives thereby , and see how far they stand guilty of the breach thereof ; but view the compass of the Law , and what is vertually contained therein ; for though the words are few , yet the things are many that are comprehended in them : And especially look not at the Letter , but at the Spiritual Sense and Mind of the Almighty in each thing there required , that the whol heart must close with God and his Will , as the chiefest good ; look at , and lift up his Glory as his last end in every duty we do , and that we make a breach in al those particulars in every sin we do commit : our heart is not with him , nor make we choyce of him , set not up his Name , but seek our own base ends thereby , and serve our selves , and not him . By this narrow search , and dayly observation of our dayly course , we shal be able to see the frame of our hearts and carriages presented to our view , and so discern to the ful , the loathsomness of those noysom 〈◊〉 that leprosie-like overspreads our whol man : Thus James adviseth , James , 1. 25. that we should look our selves into the Law of Liberty , that is a Cristal and cleer Glass , and wil discover what is amiss even to a mote , the smallest sins and 〈◊〉 , and that unto their ful view . Paul a learned Pharisee , he saw more of sin , and more of himself by the Law , than either 〈◊〉 conceived , or suspected to 〈◊〉 to him , Rom. 7. 7. 9. I had not known that lust had been sin , but that the Law saith , Thou shalt not 〈◊〉 : nor did he think himself bad , or his condition so miserable , but when the Law came , that is , the light and discovery of the Law. he perceived his sin alive , but himself dead . When the Lord in any Ordinance by the Truth , shall discover our sins , our Conscience shall come in as a witness to 〈◊〉 , or as a Sergeant and Officer by Commission from the Almighty to arrest and condemn us for any evil , we should attend both ; to see Gods mind to the utmost therein , and then it 's certain we shal see . We must beware that neither out of carnal fear , nor sensual security of our sinful hearts , we be willing to lay aside the evidence of the truth as content not to hearken to the Verdict of it , 〈◊〉 desirous not to listen to the dictate of Conscience , but to shake off the Consideration of either , lest we should sink down in discouragement . It 's certain , Truth is terrible , and the Dictates of Conscience are dreadful when they come with Commission from the Almighty ; yet true it is , walking humbly under Gods hand , we should be so far from fearing the discovery of our sins , that we should be comforted in this , that they are discovered to us : and we should compose our hearts in quietness with the right consideration of the manner of Gods dealing in this kind , and commune with our selves on this manner : It 's a fearful thing indeed to fall into the hands of the Almighty , who is a consuming fire , but yet herein the faithfulness of the Lord is seen , he deals so with me as he doth with those that he intends good unto ; he makes His see their sins , and that 〈◊〉 , before they ever see his pardon of them , or power against them : if he never convinceth , he never 〈◊〉 . He sent his holy Spirit into the World for this purpose , to perform the work ; this is the way to Grace and Christ , I bless his Name I am in the way . I wil hearken to the Evidence of the Truth that I may understand al that God intends , and listen to the checks of Conscience that I may know to the full the Nature of my sin ; When we have a little inkling either by an Ordinance , or Conscience , take hold of the least intimation , and leave it not until you come to the bottom , and perceive the utmost vileness in such a course . It was so with David who took hold of the reproof of the Prophet Nathan ; and though he mentioned but one thing wherein the grosness and greatness of the evil appeared , yet hence he took occasion to overlook his whol course , to consider every circumstance , and to ravel out all until he came to the bottom , he confesseth al the falsness of his heart which he used in the contrivement of that evil , and leaves not there until he come to the Root of al , the wretchedness of his Nature , that Original corruption in which he was born and bred , Psal. 51. 5 , 6. Behold Lord , I was warmed in wickedness , and in sin did my mother conceive me , but thou lovest Truth in the inward parts : but I would have colored over my vile carriage , and by false pretences I would have hidden the filthiness of my sins , by sending for Uriah , and sending him to his own house to have lien with his wife , that so he might have fathered the sin without suspicion . This was the guise and disposition of Eli , 1 Sam. 3. 17. he enjoyns Samuel not to 〈◊〉 any thing from him of all the things that the Lord had spoken ; he would hear al , and know the worst of al : So it ought to be with every man , that in earnest , desires to know the evil of his sin . If the Word discover , Conscience accuse for any sin , take the first notice and inkling , cease not to make ful enquiry , and see what wil become of it , search unto the very bottom . Labor to take all those cursed Cavils , the wily shifts and devices which carnal Reason casts in , to break the blow as it were , and to defeat , and put by the Authority of the Truth : So that the edg and powerful Operation of an Ordinance is wholly blunted and hindred , that it prevails not with the heart , nor can the Judgment 〈◊〉 set down by Evidence of Argument and Reason , which comes to be darkened by such Cavils and devices . Here is then the great skil , and ought to be the chief care of a Christian ; not to consult with flesh and blood ; at least to cleer the Coast of al such Carnal Reasonings , that the Evidence of the Truth may be entertained without gainsaying , and attain his proper powerful effect upon the mind and heart . These Cavils and Shifts are commonly referred to Three Heads . 1 To lighten the evil of sin , that it is not so hainous and dangerous a matter as Ministers seem to make it . 2 If it were so dangerous , yet the danger may easily be prevented . 3 If it cannot be prevented , yet it may be suffered without any such extream hazard , as many fear , and others would bear the world in hand . To remove these out of the way , that so the Work of Conviction may go on with more success , we shal shortly speak to all of them in the Order propounded . It 's incident to al men naturally to have a slight apprehension of their sin ; partly they do not know it , partly they are loth to be troubled and disquieted with it ; and therefore out of their own ignorance and security they would easily perswade themselves , it 's not so hainous and dangerous , that so they may not fear so much to commit , nor care so much to reform them when once they are fallen , nor yet suffer themselves to be overborn with terror and discouragement , though they continue in them . This lessening of the hainousness and dangerousness of sin issues upon a four-fold Ground for the most part . The commonness of sin , makes men not start at the commission of it ; that which so many do , and so ordinarily , and happily such who are for their parts and places of no mean esteem , they imagine and conclude they may safely do . We are sinners say they , and good now , are not all so ? If it go ill with us , then God be merciful to many . We have our failings , we are not alone , we have many fellows , who lives without them ? If we were so gross as such , you had just reason to condemn us , and we to condemn and loath our selves , but being no other than the most are , I hope there is no great matter in it . I Answer in three things : 1 The more common thy sin , the more 〈◊〉 it is , and the heavier thy Curse will be from the Lord. The more they be that oppose the Lord and his Truth , the more need of thy help , and the greater had been thy love to him and his cause now to stand by it , and the greater thy falsness and unfaithfulness to forsake both , and to joyn sides with the wicked . See how unkindly he takes the suspicion and appearance to be carried away in a common defection , 〈◊〉 , 6. 66. When many went back and walked no more with Jesus , if commonness might have given encouragement , the Disciples had warrant enough to have carried them in the stream , yet see how il the Lord takes the least inclination or suspicion that way , Wil ye also go away ? See how heavily the anger of the Lord breaks out against such Apostats , Iudg. 5. 3. Curse ye Meroz ( said the Angel of the Lord ) yea , curse ye Meroz bitterly , because they went not out to help the Lord against the mighty . When opposition grows sierce , and the numbers grow to be many , and the power mighty of such as become Adversaries to the 〈◊〉 , 〈◊〉 who then becomes careless of the Lord and his Cause , the Curse of God comes out against such in a peculiar manner , he aims at them by name ; Curse ye such who go not out to help the Lord against the mighty pride , the mighty stubbornness , the mighty 〈◊〉 and unprofitableness , and base Earthly-mindedness 〈◊〉 gets footing , and grows common in the places , and amongst such with whom we 〈◊〉 . 2 As it shews thy curse to be heavy , so thy estate to be miserable , and thy soul as yet destitute of any saving work of Gods Grace . Thou art in the road and broad way to destruction , and this is one evidence it 's the common track , Broad is the gate , wide is the way that leads to destruction , and many there be that go in thereat , Matth. 7. 13. It 's easie to find , and as easie , yet certain thou shalt perish in it . It 's made a description of a Child of wrath and such who are dead in sins and trespasses , Eph. 2. 2. Who walk according to the Course of this world according to the prince of the Aire , who rules in the hearts of the Children of disobedience . Dost thou walk in the common road according to the course of the world ? thou art in the kingdome of darkness , and art ruled by the Prince of darkness and shall go to everlasting darkness . Dead Fishes Swim down the stream . Thou art a dead man if thou goest with the stream of the world . Therefore the Apostle James gives it as an Evidence of true Religion and a man truly Religions James . 1. 27. This is true Religion to keep a mans self unspotted of this present Evil world . If a man say he be Religious and yet Refrain not his tongue , the Religion of that man is vain , If a man will lie and Rayl and Shift up and down because others do so , truly the Religion of that man is vain , and so his hopes and comforts will be . The Commonness of this sin doth exceedingly aggravate it and make it out of measure sinful , even of a poysoning and spreading and infectious Nature , it 's not consined within a mans own compas and conscience , it 's not a sin in a mans self but there be many sins in this one , it becomes the Cause of sin to many others . Many are provoked and encouraged to the practice of the like Evils by thy practice , Examples are of a constrayning Nature , Peter dissembles and many are snatched 〈◊〉 by his example to do as he did Gal. 2 Many are strengthened and confirmed in their wickedness because they have thy example to warrant them , they will certainly perish . But their Blood will be required at thy hand : thou wast the man that did lead them to an ungodly Course and didst harden them therein . And the Name of God and his truth will be blasphemed amongst the Heathen for thy sake Rom. 2. 24. How can they but conclude that Religion allows such an ungodly Course which men dare So Commonly to commit , and to Continue in without remorse or reformation . The Second shift whereby our carnal hearts would keep off the Evidence of Conviction , is this , As the commonness seems to 〈◊〉 our corruption , so the naturalness is made pretence to excuse it : Here the plea is ready whereby men would challenge pity 〈◊〉 connivance as their debt : It is my disposition or constitution , I cannot mend it ; it is my Nature , I cannot alter it . Al flesh is frail , God knows whereof we be made , how feeble we be , and he doth not expect perfection at our hands , no man counts his coat the worse because there 〈◊〉 some moats in it , or casts away his Gold because there is a flaw or mark in it : It 's my natural infirmity , and hath not each man his failings ? would you have us be Saints ? Saints ? Yea , either Saints or Devils . The Lord would have thee to be so . This is the will of God , even your sanctification , 1 Thes. 4. 3. the Law would have thee to be so , 1 Peter , 1. 15. Be ye holy in all manner of Conversation : thy Profession would have thee to be 〈◊〉 , Let every one that cals upon the Name of the Lord depart from iniquity , 2 Tim. 2. 19. And he that hath this hope purgeth himself as he is pure , 1 John , 3. 5. That generally , but to come a little neerer , and to shew the vanity of this Shift , I Answer , First , This excuse that would cover one sin , discovers another ; and thy Plea doth give in undeniable evidence that all the means of Grace that ever thou hast enjoyed , and God hath vouchsafed , hath never wrought upon thee , nor prevailed with thee for good to this very day , nor hast thou received benefit or profit therefrom ; but al the pains that hath been taken with thee is like water spilt upon the ground . For that 's the manner of the Lords proceeding with the soul of a sinner , when he intends savingly and effectually to work upon him , he changeth his Nature , gives him another heart , and as it was said of Saul in a like case , 1 Sam. he makes him another man. It 's the Prophesie of the power of the Gospel , The Leopard becomes as a Lamb , and the Lyon as a Kid , Isai. 11. 6. the savage , harsh , and 〈◊〉 distempers , which like a fretting Leprosie , possessed the nature of sinners , are taken away when the Lord comes to take possession of them , or to prevail with them in the power of any Ordinance . It 's the first step in the profession of the Gospel : He that wil be Christs Disciple must deny himself , he must be able to say as the blind man whom our Savior cured ; I was blind , but now I see ; I was dead , but now I am alive : I was of a proud , peevish , wayward , waspish , contentious , froward , quarrelsom disposition , could agree with no body , nor with my self neither , but since the Lord hath met with me , and wrought upon me by his Word and Spirit , I am not I ; I have another mind , and another heart , and another carriage and Conversation than formerly . He that is in Christ , and Christ in him , he is a new Creature , and hath a new Nature , he strives most against that unto which he is most addicted by his own disposition , he watcheth how to prevent that , he fears al the day long lest he should be surprized with it , fortifies most in the improvement of al means against that , confesseth that with most sorrow and bitterness , seeks with most care and diligence to obtain help from Heaven to subdue that , and commonly gets the greatest ground against the same . Hast thou then the same corrupt Nature ? Conclude thou mayest and write upon it , thou never hast prayed aright , heard aright , thou hast never received a Sacrament aright unto this day , thou hast never profited by any means thou hast enjoyed , or duties thou hast performed to this day . Thy Disease and distempers are desperate , and likely never to be cured , and thou recovered out of them : when they come to be natural as it were , and yield to no Remedy ; Jer. 13. 23. Can the Black-more change his skin , and the Leopard his spots ? no more can they learn to do well who are accustomed to do evil . There be some spots of filth which are cast upon our coats and flesh , there is a sooty blackiness wherewith our garments and our skins are somtimes sullied withal by somthing from without , which may be clensed and washed away with little labor in a short time ; but 〈◊〉 which grow out of Nature , as Moles and Wens in the Body , there is little hope that ever they should be altered as long as Nature it self continues . It is so with distempers , when some sudden occasions or temptations from without , taints and pollutes the soul , there is Hope in Israel that some Spiritual means , like healing Medicines seasonably applied , may help and recover . But when men out of a corrupt inclination are customarily carried in the continuance of some distemper , it 〈◊〉 like another Nature , he may lose his life and soul , but is like never to lose his lust , that wil go to his Grave , and so to Hell with him . Job , 20. 11 , 12. When wickedness is sweet in a mans mouth , when he hides it under his tongue , when he spares it , and forsakes it not , his bones are full of the sins of his youth ; they have been bred and brought up with him , grown and continued and encreased dayly with them ; he would not leave them , they wil not leave him , they shal lie down in the dust with him , rise with him to Judgment , and go to Hell with him in the end . Thy person comes most to be abhorred and loathed by the Almighty , for which thou vainly conceivest thou mayest be pitied . We pity a man that drinks poyson because it 's not his disposition to be so , but the infection that befel him ; but the Spider and the Toad we abhor the sight , and not endure to touch them , because they are 〈◊〉 a poysonful Nature . So it is with the Spiritual plague of thy Soul ; even the dearest of Gods Servants may be surprized with a pang of pride , overborn with a sudden hurry of passion , and frowardness , and the Lord pities , and pardons , and passeth it by , and wil not lay it to their charge , because it was their Disease , not their disposition , their temptation and surprizal ; not their purpose , the Lord looks at it so . You have heard of the Patience of Job , James 6. But when such noysom lusts become Natural , and that we live in them , as in our Element , when we have , and keep , and own an accursed poysonful Nature , it 's that which the Lord detests ; The froward in spirit is an abomination to the Lord , Prov. 3. 32. In the old Law it was observed , that when the Leprosie tainted the Skin , but did not spread , the Leaper was pronounced clean ; but if it did fret into the flesh , it was unclean ; to teach us , that though we had leprous distempers that tainted and defiled our performances , yet if they did not fret into the flesh , our affections taken aside with them , the Lord looks at us as clean in his Christ , because it was not we that in our hearts purposed the evil , but sin that prevailed against our purpose ; but if we hugged them in our bosom , laid them nigh unto our hearts , and took them as our Natures , we were loathsom in the sight of God. The third Shift whereby a carnal heart comes to lighten the hainousness of his evil , and therefore looks not at it as so loathsom as he should and it deserves . Because he can put off the blame from himself ( as he conceives ) upon his Companions , who either by their 〈◊〉 and perswasions , have deluded him , and led him into sinful courses , beyond his intendment and sometimes contrary to his desire : and therefore he concludes he may justly free himself from blame , and lay the blame upon them wholly . It was the fault of such & such , I am free . Had not they counselled it , I had never committed the sin ; had not they perswaded me , I had never purposed it , it was not in my thoughts , but they allured , deluded , and drew me to it . Let them be charged with the guilt , and bear the punishment , I hope I may be excused . This manner of sinful shifting of our faults unto another is that which all of us have 〈◊〉 from our first Parents . It was their practice immediately after the fal , & We their Posterity have made it a president to our Posterity unto this day . when the Lord challenged Adam for his offence and breach of covenant , why hast thou done this ? he puts it 〈◊〉 to the woman , the woman to the Serpent . Gen. 3. 12. 13. 14. The woman which thou gavest me ( Saies Adam ) she gave unto me , and I did eat . the woman she takes the rebound and puts the ball behind her , The Serpent beguiled me . but al in vain , this could not free any of them from the punishmeut or excuse them from the fault . To shew the feeblness of this fond pretence , I shal answer several things . The Aggravation of the evil of this sin , in yielding to the corrupt Counsel of loose and bad companions , and the suffering of a mans self to be 〈◊〉 by their delusionsappears in this , that they who are here in guilty they do in this their practice prefer the folly of man before the wisdom of God , their falshood above his truth , serve their turn and base ends , maintain their honor , & that in an ungodly way , rather than the honor of the eternal God from whom they have received al they do possess to whom they owe themselves , and should improve al they have and are to his praise and yet they do not only set up base men but even the lusts of men before the honor of the Almighty , and profess so much by their practice , it s not the command of God but the corrupt 〈◊〉 of vile men shal carry us , not his promises though great and precious , but their perswasions shal prevayl with us , 〈◊〉 suffer the name and honor of the Lord to lye in the dust , nay trample it under their feet that they may promote their persons , and 〈◊〉 credit of their proceedings though wretchedly wicked . And what greater indignity can be offered to the great God of heaven and earth , who wil require it at your hands , when your companions wil not open their mouths to excuse you nor can defend you from his vengeance . the 〈◊〉 of this conspiracie against the Lord he himself acknowledgeth in Eli's indulgence yielding out of the easiness of his spirit to his sons in their prophane carriage in that he did not proceed with that rigour and severity as the 〈◊〉 of their carriage did justly 〈◊〉 for . The Lord doth plainly and peremptorily charge him with a double evil 1 Sam. 2. 29. 30. 31. that they kicked at his Sacrifice that is , cast contempt upon his holy things , and honored his Sons , and that in their lewdness above him , when out of a feeble childishness he would suffer his sons to abuse Gods ordinances , and not administer a sharp reproof or execute a just and severe censure suitable to the nature of the fact upon them . he gave so far allowance to the contempt of Gods ordinances and was more willing to please them than God therefore the Lord denounceth his direful displeasure against him , he repented him of all the good he had intended , and would pursue him and all his Posterety to the utter confusion of their faces , because thou hast kicked against my 〈◊〉 , and hast honored thy sons above me , therefore the 〈◊〉 shal come I wil cut off thy arme &c. For those that honor me shal be honored , and those that despise me shal be despised . Thus the Lord dealt with 〈◊〉 when he inconsiderately joyned sides with Ahab . 2. Cron. 18. 2. 〈◊〉 thou love those that hate the Lord ? therefore is wrath upon thee from before the Lord. Sodering with the society of the wicked is to 〈◊〉 it against the God of all the world : the Lord cannot bear it but his anger breaks out immediately against such . By your yielding to the counsel of the ungodly you do 〈◊〉 〈◊〉 in their wickedness , and appear as a 〈◊〉 in the 〈◊〉 with them , strengthen their hands and encourage their hearts , steel their faces and make them resolutely bold , and impenitently impudent in their ungodly 〈◊〉 . they dare adventure to say and do what ever evil may serve their turnes , and maintain what they do without either fear or care , to hear or reform because they have others to maintain them in what they do . As the scripture speaks of Absolons rebellion 2 Sam. 15. 12. The conspiracy grew strong for the people 〈◊〉 〈◊〉 with Absolon , the company and encrease of his numbers added encouragment to his rebellious course . Whereas had the people forsaken him his project and proceeding must needs have fallen to the ground , and he been forced to have forsaken his rebellious course , and hence it was 〈◊〉 policy & that accursed counsel he gave to Absolon to enter into his Fathers Concubines , in the view of the people , that he might settle the hearts of the people more sure to him in that there was no hope of reconciliation and agreement betwixt him , and his Father and so establish his own safety . Common Soldiers if their numbers encrease though they be but weak and unskilful yet give encouragement to the trayned band , and the Commanders themselves , yea their very appearance in the field , though they strike not a stroke , helps much in the Fight . So the Prophet in the former place chargeth this evil upon 〈◊〉 in siding with Ahab in his design , 2 Chron. 29. 2. Shouldest thou help the ungodly ? he that yields to the Counsel of the ungodly , and joyns hands with them in their way and work , he helps the ungodly , and is guilty of their sin , and blood . Thou that art resolved to soldier with the Society of the ungodly , and so suit them in their way , to maintain what they say and do , let them say and do what they wil , thou helpest a false tongue to lye , a malicious heart to reproach and 〈◊〉 , an unjust hand to oppress , for thou wilt defend what they do , let them do what they wil that is naught . Thou that art thus deluded and taken aside with the invegleings of others , though the Lord looks at them as Leaders into evil , and so will reward them , Yet know thou must , that thy condition is far worse , in some 〈◊〉 more dangerous than theirs , and thy plagues will prove more heavy ; so 〈◊〉 art thou from hoping for any 〈◊〉 or pity to thy self , because thou art 〈◊〉 , that thy sin and judgment wil hereby be encreased . It 's the sad doom of our Savior , and worthy of most serious consideration , Matth. 23. 15. Wo be unto you Scribes and Pharisees , Hypocrites ; for ye compass Sea and Land to make a Proselite ; that is , to make one of their Sect and humor , one of their hang-by's that must be pinned to their sleeves , melt into their Opinions , and imbrace their practice ; when they have made him their own , their sworn Vassal , al of a string , that they can stir him and turn him as they wil , mark the issue ; They make him twice more the Child of the Devil than themselves . That Perdition comes to be their Portion , and Hell for their Inheritance , they are the heirs of it , and they have a double portion there ; their plagues twice more heavy , and therfore their sins must carry the same proportion , twice more vile than those that were their Leaders into that leudness . Brethren , what a dreadful thing is it for one to think of it , The Scribes & Pharisees who were cruel oppressors , 〈◊〉 exactors , who devoured widdows Houses , false Hypocrites , blind guides , painted Tombs , Serpents , and a generation of Vipers , who cannot escape the damnation of Hell , and one would think Hell it self had scarce any worse . Yet when they had miss-led some poor Sneaks , and deluded some ignorant silly people by their importunities , and painted appearances of Holiness , brought them to the bent of their bow , captivated them wholly to their Opinions and Practices , what a dreadful thing is it to think that these poor 〈◊〉 Creatures should be twice more the Children of Hel than such , who to common apprehensions might seem to be the scum of Hell. Hear and fear , and let your hearts sink and shake within you , you poor 〈◊〉 Creatures , take a scantling of your condition by the former example . Imagine you saw a proud Pharisee , a man of a 〈◊〉 tongue ful of turnings and windings , he cannot live without lying , he is froward in spirit , and 〈◊〉 not to 〈◊〉 the straight wales of the Lord , that he may please his own wil , suit his own humor , bend the Rule to his mind , not his heart to the Rule ; one of an uncontroulable Spirit that wil contend with God and men if they 〈◊〉 him in a sinful course . Suppose thou sawest this man receive his Sentence at the day of Judgment , and sent down to the pit , For without shall be lyars , &c. 〈◊〉 . 22. 15. They who pervert the straight 〈◊〉 of the Lord are the Children of the Devil , Acts 13. 10. And such as sow contentions amongst brethren , and are contentious , and obey not the Truth , tribulation , and wrath , and anguish , shall be upon the soul of every one such , Rom. 2. 8. He hath learned thee his Trade of Lying , miss-led thee into the like perverse , contentious courses , How shalt thou escape the damnation of Hell ? Oh thou wilt reply ; Lord , it was his counsel that cozened me , his 〈◊〉 and insinuations that drew me to those evils , I had never done them else : I hope therefore I may be pitied , though he be plagued ; I may be excused , though the Curte fall upon him , who was the cause and Author of all : No , no , poor misguided creature , thou art utterly mistaken ; He is the Child of the Devil , and hath received now his 〈◊〉 , thou hearest him yelling in the bottomless pit ; he hath his load more than he can bear ; but thou art twice more the child of Hell , this is able to sink thy heart with the very thought of it . Thy slavery is far greater , thy obstinacy more , and therefore thy recovery harder than his ; he is a slave to his sins , thou art a slave to the man and sin and all ; he wil hear reason if it be propounded , thou knowest nothing , and therefore receivest nothing unless thou be allowed by thy Leader , the less hope that ever thou shouldst be convinced or reformed . The Lord is forced 〈◊〉 let in the flashes of the fiercest of his fury into the faces of such misguided creatures , to bring them to the consideration of him and themselves , and to deal punctually for their conviction , Psal 50. 18. When thou sawest a Thief , thou consentedst , and thou wast partaker with Adulterers , q. d. they perswaded 〈◊〉 , and thou didst imbrace their perswasion Thou sittest and speakest against thy brother ; he points out the time , the place , the company , the crew , amongst whom they sate , These things thou hast done , and I kept silence , and thou thoughtest that I was altogether like thee ; but I will reprove thee , and set thy sins in order before thee . Oh consider this , ye that forget God. You forget , you misguided sinners , that God was present , and saw what you plotted , that God is Omniscient , and knows what you intended , that he is the righteous Judg of all the World , and will bring the secret things of darkness , to light , and make known the hid Counsels of the heart . Therefore let me end with the Advice and Counsel of Moses ; do not think to excuse your selves , because deluded by your company , but leave counsel and company , share not in their sins and Societies , if you wil not share in their plagues . Numb . 14. 26. Depart I pray you , from the Tents of these wicked men , touch nothing of theirs , their counsels and perswasions ; and they 〈◊〉 his Counsel good , and 〈◊〉 own experience gave proof , They fled and cried whenthe Earth opened , lest the Earth swallow us up also . So be not you deceived also , lest you be damned also : stay not amongst wicked company lest you perish among them . A Fourth Shift which seems to lessen mens sins , and to take off the strength of Conviction , and the danger of the evil , is the strength of such provocations which ( as they pretend ) constrain them against the heart and hair to the commission of evil , and therefore might excuse them in it . Why say men under such assaults , their speeches were so harsh and uncomely , I had almost said unchristian , and cross to rule , their carriage so cross and unreasonable , beyond the compass of humanity , yea , cross to common sence , their provocations so great , so many that they were unsufferable , they would have angred a Saint . If there fel any thing uncomly ( as it 's impossible but in reason it should ) the fault is in him that gave the provocation ; a man in that case may seem to be freed from blame , such unreasonable passages would put an Angel beyond his patience , flesh and blood cannot bear it . True flesh and blood cannot bear it , therefore flesh and blood cannot please God , therefore flesh and blood cannot inherit the Kingdom of God ; flesh and blood cannot save you , therefore should not rule you , if you wil hear the Rule of Christ , it 's plain , 1 Pet. 3. 9. We must not render evil for evil , railing for railing , and if any man desire to see good daies , and to seek peace ; this is the way which God appoints and blesseth : If you wil see the practice of our Savior Christ , it 's also plain and precedential , He gave his cheeks to the Buffeters , and 〈◊〉 back to the Snuters , and as a Lamb was dumb before the Shearer in all his sufferings ; and he was more innocent than you , suffered more wrong , had more reason and Authority also , if it had been a Rule so to have righted himself : But he would not do so , 1 Pet. 2. 29. When he was reviled , he reviled not again ; nay , the Text saies , he durst not do so , and that when he dealt with the Devil , the Accuser of the Brethren , for so many Interpreters understand the place , and I cannot see but it's safe and suitable ; safe for the sence , and suitable to the Context . Jude , 8. 9. reproving that sin of reviling , verse 8. he confutes and condemns it thus , Yet Michael the Arch-Angel , when contending with the Devil , he 〈◊〉 about the body of Moses , durst not bring against him a railing accusation . This Michael who appeared now as the Messenger of the Covenant , and in the form of a Servant , and therefore contested with Satan , as in the daies of his flesh when tempted . If Christ durst not , how dares any man ? If not to the Devil , how any to such as are in Dignity ? But come we neerer to the Shift , and examine the vanity of it ; and that wil appear in Two things : 1 It 's very Unreasonable . 2 Very Dishonorable , that others provocations should prevail with us to break out unto any unseemly practice . It is an unreasonable thing , Because another 〈◊〉 me wrong , that therefore I should wrong the Lord , my soul , my place ; It 's not an evil in Truth , but an honor , and wil be a mans comfort , and bring a reward with it , to bear an injury , harsh dealing , and hard measure ; Blessed are ye when men persecute you , and speak all manner of evil against you , they bring great reward . But to revile , and deal harshly with others , because so dealt withal , is to be injurious to God , to my profession , to the peace and comfort of my own Conscience : Because a man cuts my finger , should I go and stab my heart ? men would look at it as a way of Frenzy : Because men set themselves against me , should I set God against 〈◊〉 also ? This is the Apostles cure , 1 Pet. 3. 12. The Eyes of the Lord are upon the Righteous , but the Face of the Lord is against them that do evil . Nay , how cross to common sence is it , when thou thinkest the carriages of men are unreasonable , their provocations unsufferable , yet thou wilt do the like , and so condemn thy self by thine own doing . It 's marvelous dishonorable to God : We do not 〈◊〉 up his Name that is called upon by us , and express the vertues of him that hath called us to his marvelous Light , and out of the world , that we might shine as Lights in a crooked generation ; what serves your strength for but for a time of trial ? you say flesh and blood cannot bear , why good now ? what serves your Grace for , but to do other and better than flesh and blood can do ? This kind of distemper overtook Moses and it cost him dear , and the Lord would not once vouchsafe to hear an excuse or to abate him of the 〈◊〉 , Psal. 106. 31. 32. It went ill with Moses for 〈◊〉 sakes because they provoked his spirit , so that he spake unadvisedly with his lips . The fore Moses himself said Deutr. 1. 37. the Lord was angry with me for your sakes , saying thou shalt not go into the Land , nay Deutr. 3. 26. the Lord would not hear him , saying , speak no more to me of this 〈◊〉 . This is a great dishonor to God and grace , when we are overcome of evil , whereas we ought to overcome evil with goodness . Rom. 12. 21. Whereby men labor to put by the stroke of the truth , that either it shal not hit at least not wound , either not touch them , or not trouble them , it is they FORGET their duty wholly and therefore did it not . The throng of business pressed in upon them , and that somthing unexpectedly , did distract them , that croud of occasions coming in like a mighty sea did so take up their thoughts & surprise and hurry them , they remember not what they should do and therefore did not perform what they ought , it was the slip of a mans memory , no such great matter , nor wil be so sadly charged upon a man they hope , It were hard if it should , It was but my forgetfulness . But ? forget thy duty man ? what couldest thou say more wherein thou mayest aggravate thy fault in a most heavy manner ? Is not this the express wil of God , that a man should do with all his might what his hand finds to do Eccles. 9. 10. That he should abide in the calling unto which God hath called him , 1 Cor. 7. 20. Is not this the great errand of a mans life , the end why we came into the world to do Gods wil ? the only charge that is laid upon us by the Almighty , wee are not charged to be rich or honorable , to gain the profits and pleasures of this world , there is not such a 〈◊〉 to be seen in the whol Bible ; thou only liyest to discharge thy duty , if thou forgettest that , thou forgettest why thou livest , and the very excuse is a far greater sin than that was which thou didst seem to excuse , and thy punishment wil be answerable when out of thine own mouth thou wilt be condemned . As it was said to him in the story , when the Prophet in his own person would discover the Kings carelesness , to him he disguised himself as the King passed by , and so passed by him and said ; 1 Kings , 20. 39. Thy 〈◊〉 went out into the midst of the 〈◊〉 , and 〈◊〉 a man brought a man to me , saying , Keep this man , if by any means he be missing , then shal thy life be for his life , and as thy servant was 〈◊〉 here and there , he was gone ; and the 〈◊〉 of Israel said , so shal thy judgment , thy self hath decided it . Let me speak to thee in a like manner . The Lord hath given thee his holy commands in charge , the Grace of God , the Gospel of Grace which hath appeared and which bringeth Salvation teacheth men to deny ungodly & unworldly lusts , & to live Godly & soberly in this present evil world , & to be Zealous of good works , 2 Titus , 13. 14. that we 〈◊〉 mortisy the deeds of the flesh , that we might live , Rom. 8. 13. but if we walk after the flesh we shal dy , these Evangelical commands thou art bound to observe , if by any means they be awanting thou loosest thy lise , if thou loosest them ; forget these , and God wil forget thee . Now thou returnest thy excuse , that while thou wert busie here and there , busie in planting , and building , busie in plotting and contriving thine own carnal contents , thy heart busie and eager in the pursuit of earthly occasions and imployments , thy thoughts busie in devising and acting meanes , in observing and improving opportunities , thy hand busie in endeavouring to the utmost of thy power and skil to accomplish these , either sinful , or at the best earthly conveniences thou mindest these so much ; the other was wholly out of thy mind ; out of thy own mouth shalt thou be condemned , so shal thy judgment be thou heedless sinful creature , thou hast decided the matter , they that forget God shal be turned to Hell. Psal. 9. 17 They who mind earthly things their end is damnation , Phil. 3. 21. God in mercy wil not mind thee , he wil not mind the prayers thou makest , he wil not mind thy complaints , thy necessities thou presentest before him . Thus generally : For a particular answer I shal do two things . 1. Shew who those be that make this shift . 2. How this aggravates their sin . Who those be that make this excuse , that each man may take his portion , that those may not be burdened by mistakes who desire to burden themselves , that we may not bruise the broken in spirit . There be two sorts of forgetful persons . First , such who in the sence of their own feebleness and brickleness of memory are not able to keep the wholsom truths , those heavenly treasures which many times are commended to their care & observance , but those precious promises , precious comforts & directions , they slip away out of their weak memories like pure liquor out of a leaking vessel , which makes them sit down in silence , and their hearts sink in discouragement loaded with the loathsomness and greatness of the evil , that they cannot tel how to bear it , nor yet to bear up their hearts under the weight of it , they conceive it so hainous , so dangerous a sin ; that which we cannot retain say they , how shal we have the use of it , how shal we answer the loss of such glorious truths , and the very weight of the evil shakes their very hopes many times . And you shal ever observe the favour the Lord shews to such weak ones and the work of his grace in them , that though through the scantness and narrowness of their memories , they are not able to keep things in their order & to make report of them ; yet so much as they have present use for they wil have that at hand . and such truths which they shal have need of for after times they are never generally call'd to the practice of them , but they are call'd to their minds , Gods spirit brings them to remembrance their hearts by faith received them and hold them Mat. 13. 23. but the narrowness of their memory was like a house that had but scant roomes , kept them in a lumber together , but there they were , and therefore the 〈◊〉 brings them forth . John 14. 26. The comforter 〈◊〉 bring all things to your remembrance , These are not the persons we now speak unto , for they lighten a d lessen their evil by this means , these find it heavie and load 〈◊〉 heurts with Godly sorrow for it . 2. There is therefore another sort , whose wound of 〈◊〉 lyes not in the weakness of their memories , or scantness of 〈◊〉 that they cannot retain the truths commended to them , and come within their charge , but such who stuff their minds and memories so ful of earthly occasions , or attendance to some distemper that either they keep out or croud out the rememberance of their duty and think because it was not in their minds , therefore they have plea sufficient if it be not in their practice , and thus their disposition and spirit is worse than their carriage and behavior , and this their excuse it encreaseth their sin , in three things , or ads a three fold aggravation to it . They give in undeniable evidence that they do not only neglect the service but that they have no love to it ; not only their endeavours are wanting but their hearts and faithfulness , are wanting also to the Lord and his work , love and faithfulness wil cause attendance and remembrance where ever it is . The man whose heart is endeared to the woman he loves , he dreams of her in the night , hath her in his eye & apprehension when he awakes , museth on her as he sits at table , walks with her when he travels and 〈◊〉 with her in each place where he comes . So it would be with thee , If thou 〈◊〉 little and makest that thy excuse , its certain thou lovest little , if thou mindest not , thou 〈◊〉 not the Lord and his waies , Psal. 119. 97. Oh 〈◊〉 I do love thy law , it is my meditation day and night so the Saints Isa. 26. 8. The 〈◊〉 of our hearts are towards thee , and the remembrance of thy name . And therefore the Psalmist again 〈◊〉 , thy Commandements are ever with me . The heart of the lover keeps company with the thing beloved . If thou mindest not to practice the duty its certain thou may est conclude thou 〈◊〉 yet hadst love to the Lord Jesus and his service . This forgetfulness not minding that which is thy charge , shewes thou never hadst a high esteem , never yet sett'st a price upon the 〈◊〉 〈◊〉 of the ways and wil of God , thou undervaluest thy duties and lookest at them as things of little worth and therefore are out of sight , and out of mind , refuse things that are of mean account with us , we lay them by , cast them into any blind corner , we judg them not worth the remembrance and therefore we bestow not our memories upon them but if there be a pearl of price some special and rare jewel , each man cares 〈◊〉 he laies it , and can easily find it and that in the dark . So it is when thou lookest at the Commands the Lord gives and the duties he requires as matters of no great consequence , and therefore bestowest not thy thoughts or remembrance about them , see how the prophet argues from this ground Jer. 2. 32. Can a maid forget her ornaments , or a bride her attire , yet my 〈◊〉 have forgotten me daies 〈◊〉 number ; so where their esteem is their memories are also . It 's certain it 's a base 〈◊〉 heart of the duties which are in daily practice and the discharge of his place , which ought to be his daily wear . A man should put on Christ , his holiness , meekness &c. and 〈◊〉 themselves with a quiet and modest and peacable spirit . yet these are not in his way nor his thoughts , It 's certain thou carest not so much for Gods command as a frothy headed maid doth for a clout . Weigh then but in serious consideration , the wretchedness of thy pretence ; shouldest thou hear a servant or a child excuse their idleness or disobedience to Master or Father on this manner , I hope you wil excuse my neglect , and pardon 〈◊〉 disobedience , because I do not love your person , 〈◊〉 or esteem your place or command , were not 〈◊〉 〈◊〉 aggravate the evil no way to excuse it . Such is the silliness of this shift of thine , when thou wouldest make thy forgetfulness to lessen thy fault . Because thou doest not love the Lord nor reverence his holy law , this encreaseth the evil exceedingly . It argues a sensual sottish , Atheistcal disposition of heart tolive without God and 〈◊〉 , in our course 〈◊〉 to put off the apprehensions of Christians and men these are joyned together Ezek. 23. 35. Thou hast forgotten me and cast me behind thy back , to live an outlaw upon earth , when we attend not , mind not a law by which wee live . Thy duty is plain which is required , the sin evident that is forbidden , thou neglectest the one and committest the other , and this is the balsom that heals and helps al ; I did not once think of it . It was wholly out of thy mind , I did quite forget it ; why then forget thou art a Christian , nay a man , forget there is a God , that there is a Heaven to reward 〈◊〉 a Hell to Torment thee , forget thou hast a soul to be saved or sins to be pardoned , or avoyded until thou feelest the plagues of them , which thou 〈◊〉 never be able to forget nor yet to bear . Another Shift which keeps off the edg and power of a Conviction , Is the deadly and destroying hazards they expect , and great extremities which they fear will 〈◊〉 befal , if they should not dispense with some sins in such cases : Hence it is their Arguments come on armed with such unanswerable Interrogations in their apprehensions ; Why ? what would you have us do ? You little know the desperate streights unto which we are driven , were you but in our places , we are perswaded you would not only pity us in what we have done , but would do the same things ; Alas , would you have us begger our selves ? undo our families ? destroy our Liberties and Comforts ? yea , hazard , nay lose our lives ? herein we hope the Lord wil allow us some dispensation or connivance : Thus they with one 〈◊〉 consent , not only desired , but took it for granted they should also obtain their desire , which to them appeared so reasonable ; Luke , 14. 18. 〈◊〉 Guests began to excuse themselves ; One hath hired a Farm , and he must go and see it ; Another a yoke of Oxen , and he must try them ; and therefore I pray you have me excused ; Another hath married a Wife , and he cannot come , and 〈◊〉 desires he may be excused , q. d. We conceive the case so equal and reasonable , we suppose we need not speak our selves , you wil plead our excuse , which indeed pleads for it self : should not a man preserve his state , and therefore in a way of providence go visit his Farm ? should he not attend his Calling ? if he be called to follow the Plow , why should he not follow it ? For Answer , I shal shortly leave two or three Scriptures with thee : Is it not one Command of the Gospel , That they that will 〈◊〉 godly in Christ , must suffer persecution , and through many Tribulations we must enter into the Kingdom of Heaven , 2 Tim. 3. 12. He that will save his 〈◊〉 shall lose it , Matth. 16. 25. He that loves 〈◊〉 or Mother more than me , is not worthy of me , Matth. 10. 37. If thou art so far from yielding obedience to the Gospel , as to refuse the terms of it , canst thou be excused ? To fear man more than God , to preser thine own ease more than his Honor , canst thou be excusable ? To attend the Comforts of this world with the loss of the peace of thy Conscience , to look after the preservation of thy life , and neglect the Salvation of thy soul ; nor God , nor man , nor Angels , nor Devils , nor 〈◊〉 own Conscience will excuse thee . The Seventh Shift and forgery whereby our Carnal Reason would 〈◊〉 and defeat the power of the Truth , and lessen the loathsomness of sin , is that which seems to them so reasonable , even to common sence , as that it admits no denial ; and it 's taken from THE HOLINESS AND SPIRITUALNESS OF THE LAW , unto which they are bound , and that overbearing strength of the body of sin , and original corruption , 〈◊〉 they are wholly disenabled to the performance thereof ; so that there is not only a difficulty , but even an impossibility to corrupt Nature , and to men in their Natural condition , to answer the exactness thereof ; doth not the Text say 〈◊〉 such cannot cease from sin , 2. Pet. 2. 14. That which is 〈◊〉 of the flesh , and comes from it , is flesh , John , 3. 8 , 9. Are not the words plain , That the Prince of the Air rules in the hearts of the children of disobedience , and that he takes them captive at his will , 2 Tim. 2. last . Nay , if the holy Apostle who had the Spirit of Grace , yet found his distempers bear up so hard , and make head against him , that they soiled him , and put him to the worse , and forced him to cry out as under captivity and thraldom , I see another Law in my members carrying me captive ; Oh wretched man , who shall deliver me , Rom. 7. If he that had received the power of Grace against his sin , was yet so overborn , what can they be able to do that are yet in their natural condition ( and have nothing but sin ) as al the Sons of Adam are since the Fall ? That as 〈◊〉 in a storm are forced by the rage of winds and weather to go whither they wil carry them , not whither they should ; men pity them for what they suffer , do not 〈◊〉 them for what they cannot do : So it is with the strength of distempers , which like a mighty stream , carry us uncontroulably to the commission of evil , and it 's impossible for us to prevail against ; alas , what can Nature do in such a case , if God wil not help ? Is it equal that men be put upon impossibilities ? or that they should be punished for that which cannot be avoided ? It 's not in man to direct his own waies , to subdue his own sins : we are nothing else but a lump of corruption , the Lord knows we do what we can , and we hope we shal not be condemned for what we cannot do . I Answer , The Lord knows , and thy Conscience knows , and the world knows , thou speakest a horrible fal ehood , or to use the Phrase of Scripture , Thou lyest , and speakest not the Truth . More particularly I answer Four things . Thou doest not what thou mayest and canst do . 〈◊〉 Lord hath left in thee the remainder of many natural abilities , hath lent thee the help of many common 〈◊〉 and Graces , which by Art and Education have grown to some ripeness , and thou hast found the strokes of his Spirit partly restraining of thee from evil , and constraining of thee to good ; and thou neither hast , nor dost put forth actions and endeavors answerable in any measure . It was said of them , it 's as true of thee , Rom. 1. 21. When they knew God , they 〈◊〉 him not as God. The unprofitable Servant was not condemned so much because he had no Talent , but that when he had received a Talent , he idled away his time and Talent , hid it in a napkin , he traded not , gained not consequently , Matth. 25. 25. This is thy condition , thou art in his rank , thy sin the same , and thy sentence wil be the same ; thou hast 〈◊〉 one , but many Talents ; hath not the Lord given thee a mind to conceive , and a memory to retain things ? why canst not thou lay out these for the Lord and his Truth , as wel as to lavish out both in the pursuit of the world , and thine own lusts , and lying vanities ? thou mayest read the Bible as wel as other vain Books , seek the communion of Saints , and thy legs would carry 〈◊〉 to them , as wel as to riotous company . Nay , thou art not only faulty in not doing what thou canst , but even neglecting , 〈◊〉 opposing the practice of those Duties unto which thy judgment would carry thee , and 〈◊〉 constrain thee , Rom. 1. 18. thou holdest down the Truth in unrighteousness , when thy reason props it , thy Conscience provokes and calls , this thou shouldest , this thou oughtest to do , and yet thou neglectest it . Yea , let thine own Experience give in evidence in this behalf ; thou laziest away thy time in the waies of thy Calling , and the work of the Lord , reads not , 〈◊〉 not , prayest not in private , recallest not the things heard , 〈◊〉 not in thy place with meekness , but crooked carriages , peevish and froward speeches , rugged behaviors attend thee in thy dayly course : Answer me out of thine own heart ; Would not so much money hire , such reward promised and performed , perswade thee to do such duties , or reform such sins ? Would not the fear of some displeasure , at least the sharpness of some punishment , compel thee to reform outwardly ; to find thy heart , and tongue , and mind , and force thee to pray , and read , and recal , make thee bite thy lip , and compose thy carriage , not to speak a cross word , or vent a passionate speech ? Thou wretch , doth twenty pound , or a whipping post give thee any Grace , thou hadst therefore ability , which thou never didst improve as thou mightest . Secondly , Be thy weakness whatit wil be , or inability , that is not the worst ; but that which ads to the heap of the 〈◊〉 of thy evil , and the height of it , Thou art not yet WILLING to be made ABLE , to receive the grace which the Lord in the Gospel hath prepared and now tenders , and would give thee , 〈◊〉 thou but willing he should Rev. 22. 17. Oh every one that wil let him come to the waters , for the Gospel doth not require that a man should beleeve by his own power , nor yet condemn him because he doth not , but that he wil not encline his Ear , and suffer the power of the Truth to take place with him , and prevail with him for good . Christ comes to his own , and he comes with Grace and Life , but they receive him not , John , 1. 10 , 11. yea , our Savior professed it to them , Ye will not come to me that you might have life , John , 〈◊〉 . 40. And light is come into the world , but men love darkness rather than light , John , 3. 19. men love their distempers , hug and 〈◊〉 their lusts , they are weary of the Word that would reveal and remove their corruptions , Rom. 8. 7. The wisdom of the flesh is enmity against God , it is not subject to the Law , nor can be : It hath not any Spiritual good , it wil not bear the power of the Truth , that would pluck away our corruptions , and take place in us Do not plead so much therefore thou art not able , but go to the bottom , thou wouldest not be made able thou would'st have thy proud heart , and not be made humble ; thou wouldst have thy loose heart , and not be purged : when thou art in Hell , and art tormented with these , and for these , know thou hast thy will , and therefore why dost thou complain ? Nay , it is thy disposition to withdraw thy self from those means , and not to give attendance , and leave thy self under the stroke of the Word that would take away thy unwillingness , John , 3. 20. He that doth evil , hates the Light , and comes not to the Light , he went away sorrowful , Matth. 19. 22. And after that time , many of his Disciples went away from him , and walked no more with him , because his words were spiritual and piercing , which they could neither hear nor bear . Not attending for redress and help against the frowardness and perversness of thy heart , it 's a just and righteous thing with God to stake thee down under all thosedistempers , that thou mayest be deluded with them , hardened in them , and damned for ever for them , and thou hast no more than thou hast righteously deserved , 2 Thess. 2. 10 , 11. Because they did not entertain the Truth in the love of it , therefore he gave them up to the activity of Error , that they might beleeve lyes ; and it 's the best Reason that ever yet appeared to my apprehension , why the Woman who in Reason could not but know the Serpent could not speak , yet would and did talk with it : But she had begun before not to love the Truth , being set to till the Garden , and to keep it , Gen. 2. that is , to keep the wild beasts out of it ; she did not so , therefore God gave her up to be deluded by the Serpent : the like may be said of Balaams conference with his Ass ; in reason he should have fled from his Ass , not have fallen in conference with him ; but when men delight not to have God in knowledg , no marvel that he delivers them up to a reprobate sence , Rom. 1. What ever difficulty and impossibility attends thy weakness , thou art the cause of it , and therefore must bear al the evil that is a consequent of it . The Debtor that hath borrowed a Sum of money , at the day of payment , if he shal return this Answer , That the money he borrowed he hath drunk away , whored or played it away ; so that having spent his Stock , it 's now impossible he should satisfie his Creditor . Doth he not deserve to be punished , not only for his not payment , but for his prodigality which brought that upon him ? The Eight Cavil , whereby our carnal hearts would shift off the Authority and evidence of the Truth , as that it shal not be able to set down the Conscience by an overpowring Conviction , is , That the sins themselves are SLIGHT , of smal consequence , not worthy any such serious consideration , much less any trouble of heart , that should drive a man to a stand , and cause him to sit down in silence and sorrow , as under just condemnation : Alas , they were but some sudden words , and they were gone and past , and if there were no worse I wis , the world were at a good pass ; or they were but the present and inward 〈◊〉 of the heart , and the flashy thoughts of my mind , no body knew but my self , neither did nor could they hurt any body but my self , and are not thoughts free ? Or lastly , were it a failing in practice , it was but in a petty thing , a very trifle not worth the while to spend time to take notice of it ; some windy words , flashy and sudden thoughts , petty failings , and they are so far from troubling the heart , as that they touch it not ; so far from sitting down convinced of the evil of these , as might break the heart , as that they see no weight , nor just cause at al to burden it , they go away as Sampson with the Gates of Gaza , and felt them not . We shal therefore take the Severals into special consideration , and see what hainousness there is in these sins , when they are weighed in the Ballance of the Sanctuary : And we shal begin with Words , and examine what is the weight of the evil that is in them ; and that wil appear in many Particulars . Look at them in their own Nature absolutely , thy words have such weight that they are able to sink thy soul into the bottomless pit , and to pass sentence of life and death upon thee ; for so our Savior , By thy words thou shalt be justified , and by thy words thou shalt be condemned , Matth. 12. 37. This is one part of the Inditement upon which the Judgment is executed at the great day by our Savior , When he shall come with ten thousand thousands Ministring unto him ; to execute Judgment upon all , and to convince all that are ungodly amongst them , of all their ungodly deeds , and of all their hard speeches , which they have spoken against him , Jude , 14. 15. Those harsh Expressions , the unkind language , currish , rugged ; and cutting Speeches , whereby they would daunt and kil the hearts of the Saints ; the secret scorns , and contempts , and reproaches , whereby they have tossed the names of the Saints in their Meetings , Merriments , and upon their Ale-benches ; happily there is no man besides thy mates that hears thee , no witness can accuse thee , no Judg that can pass Sentence : The Lord Jesus he comes for this end , and thou art the man , and thy speeches are the matter of thy Inditement ; of these he wil convince thee , and for these execute Judgment upon thee at that great day , he wil make thee sit down in silence , he wil stop that wicked mouth of thine , thou shalt not have a word to speak for thy self then : this is the Charge that the Lord puts in against such wretched Hypocrites , who think to carry al things covertly and cunningly that no man may lay hold of them ; the Lord puls them out by the pole , Psal. 50. 19. Thou givest thy mouth to evil , and thy tongue frameth deceit : It is his Trade , his lips are the forge of fals-hood , his mouth is as it were the mint of lying reproaches , of back-biting , he sits at it , keeps his shop , it 's the sale and ware that is vented upon al occasions , when his Companions , as his Chapmen , come to buy : So the Text , Thou satest and spakest against thine own mothers son , &c. these things thou hast done , the Lord keeps these words upon Record , and sets them in order at the day of Judgment , Oh consider this , you do not now consider , the Lord doth , and he will tear you in pieces , as you have torn the names of his Servants by your taunts and reproaches ; and in truth it 's no marvel , for thy language and customary speech gives a tast of the temper of thy soul and spiritual condition , and is a sad evidence of thy corrupt and graceless estate , James 1. 16. If any seem to be Religious , and bridleth not his tongue , the Religion of that man is vain ; his language loose and froathy , his words peevish and frampful , froward and scornful , the Religion of that man is not worth a rush , his prayers are vain , his hearing vain , his profession he wil never do good with it , never receive good or benefit from it : As we say of Money , the sound of it shews whether it 〈◊〉 pure or base , true or counterfeit , it sounds like Brass or Copper , it 's certainly counterfeit , it hath not the sound of silver , or as we say of Bels , the ring of them discovers whether they 〈◊〉 of base matter , or of right 〈◊〉 ; so here , a mans speech is the discoverer of a mans Spirit . If his heart be the Inditer of a good matter , the tongue will be as the pen of a ready Writer , Psal. 45. 1. Those words that come from Grace in the speaker , wil administer Grace to the hearers ; empty words do shew an empty heart . Thou art one of those , and thy speech bewraies thee , said they to Peter : A jeering and scoffing tongue is a note of an Ismaelite ; by that Ismael was discovered to be of the flesh , Gal. 4. In a word , as a stinking breath argues a corrupt Stomach and 〈◊〉 Lungs ; so it is with base and vain language , it argues a corrupt and rotten heart : As light therefore as thou conceivest these vain and windy words of thine , thou wilt one day find the load of them so heavy , that they wil be like a Mill-stone to sink thee down into irrecoverable 〈◊〉 , so that thy life and death lies in thy words as little as thou makest of them . Look at them with respect to OTHERS , cast them into the Ballance of Comparison and Consideration , with the evil of others , and thereby the greatness of their evil wil more evidently appear : I answer therfore in the second place , The evil of thy words is in some regard , I say , in some regard , worse than the evil of thy heart ; though that be the Store-house and Treasury of noysom distempers , and the Ware-house which furnisheth a mans whol course , yet corrupt language ads a deeper dye , and makes those evils of the heart more loathsom : As there is more store of Commodities in the Ware-house , yet the false light of the Shop makes them so much the worse , because it makes them not appear as they are ; words darkens much of the Truth that is in the heart , which would make against sin , and covers and colers over that which is evil , that it might not appear to be such , that the heart purposeth and concludes certainly it wil have it , because it likes it : yet could a man but hear the privy Verdict which knowledg and conscience gives , 1. He should see them consenting to the Truth : 2. Condemning the wil of sin . Reason tels the heart , this is the way and the will of God , and you should not reject it ; this is your Duty , and Gods Command , you perish for it if you do oppose ; here Truth appears as wel as distempers . But when the Cause comes to be 〈◊〉 and pleaded outwardly by words , the tongue hides the verdict of knowledg and conscience , suffers not their testimony , or the Truth once to come to light . But the corruption that the heart would have , it pleads for it under the color and pretence of that which is Lawful and allowable ; So much light and knowledg as would discover the sin that is suppressed . The evil that was there suppressed , that is by color of cunning and false words , varnished over , and pleaded for under pretence of that which is good and Lawful . So that here is a double evil more in our words than in our hearts . 1. A Silencing of the Truth , when the testimony of Judgment and Conseience must not come to light . 2. Coloring of the loathsomness of sin that it might not appear like it self , by the paint and varnish of lying words . Thus some translate that of James , and though it be not the ful meaning , yet I see not but it is part of the meaning ; The tongue is a world of evil , James , 3. 6. is an ornament of evil , when lying language 〈◊〉 fair colors and pretences upon foul and unlawful practices . So the paint of words hides the foul visage of sin . Thus you shal observe in the Scribes and 〈◊〉 , Acts , 4. 16 , 17. It 's manifest to all , and cannot be denied ; yet that it spread no further , let us streightly 〈◊〉 them that they speak no more in this name . If 〈◊〉 Consciences might have : been heard to speak , they would have testefied that the wonder is great , and argues the Finger of God , and the worth of the men , and that it should be published , and God honored ; but their tongue turnes it another way , this man is but an Impostor , his name must not be had in regard , his person in respect , so it was with them they would have forced the blind man to have spoken against our Savior John 9. 24. This man is a sinner give Glory to God , and so endeavored to have him deny the truth of the miracle , which in their own hearts they did undoubtedly acknowledge ; so it was with the false witnesses packed by Jezabel , let Conscience be examined and suffered to give in evidence and you see the truth , Did Nabal blaspheme God and the King ? no , is he worthy to dy ? no , Is it not treachery for any to plot and pretend this ? It is so , saies Conscience there is no truth at all but treacherie ; but their false tongues hide the truth , and put an appearance of truth upon that which is false . Somtimes a man out of an ignorant custom or neglect holds forth more evil in his words , than he either conceives or attends in his own apprehension , this is usual amongst Children conversing with naughty and leud company , they speak the evil words they hear frequently with their mates when they know not what they speak , or what the words imply that they speak . It may possibly be conceived that many of those children who cryed to Elisha come down thou bald pate , 2 Kings 2. 23. spake what was commonly said amongst their Parents , not knowing the evil of the words they spake . All the while the evil is Confined and concealed in the closet of the heart it 's not dangerous , nor yet infectious to any , but only to the soul of the party that harbours it . But when the wickedness of the heart walks abroad in our words , and communication it conveyes a taint and pollution with it ; And herein lyes a greater evil : in our words than in our hearts in point of infection , the heart is like a dunghil of noysom abominations , but our speech and words let out the steem of it , which is able to annoy al that are in presence or pass by with the stench of it . Compare the evil of our words with our practice also , & it wil appear that in many particulars the scales wil be cast this way , and the 〈◊〉 of the evil wil ly here . Our words are as it were the panders and provokers , more universally to al kinds of evil than our practice can be ; There be many sins that come not within the compass of our practice as errours , false opinions , and those that do they come not within our power or possibility for the while . But there is no error so gross , no delusion so loathsom but our speech can vent and broach it . No practice so 〈◊〉 but by our words and communication we can present it together with al the occasion to the heart to draw forth those sinful inclinations there , to linger after and to seek for opportunity to commit it 1 Cor. 15. 33. Evil words corrupt good manners and the Apostle specifies none but implies a taint and pollution of al , the sting of the Serpent we know spreads over the whol body , taints al the blood at an instant , so there is the poyson of Asps that is under the lips of the ungodly , So the Apostle James 3. 6. the tongue amongst the members defiles the whol body , Conference and Communication affects the whol man , 〈◊〉 〈◊〉 up the heart to effect , the head to plot , 〈◊〉 eye to look , the hand to work &c. Speech drives the chollerick man into a passion the melancholick man into discontent , the loose and vain person to be transported with his lusts , and uncleanness . Therfore the same Apostle compares it to a 〈◊〉 vers . 5. Behold how great a matter a little fire kindleth a spark of fire sets a whol house a whol town on a flame , before one be aware . As wordstaint more universally so they 〈◊〉 of greater force and prevail more powerfully draw more effectually to the commission of evil , the sin is committed and the commission leaves a scandalous example behind it , and that as it were passively and in silence presents itself to the memory of him that attends it . but our words do not passively present a thing to the view of another , but awaken him and work upon , and actively , and prevailingly cal out any inclination to an evil , and that with 〈◊〉 and overbearing importunity . Examples only offer the bait if the heart wil nibble and take it but words & perswasions take hold upon a man , and wil have no nay before they obtain their 〈◊〉 , so the Adulterous woman Prov. 7. 21. with much fair speech she caused him to yield , with the flattering of her lips she forced him , so Judg. 16. 16. Dalilah layd siege and made battery at the heart of Sampson , at last wearied him out and wrought him to her own wil and his ruine , an evil example is like the presenting of an army before a place and summoning of it , but spech is like a constant beleaguring of a City which wil force it to surrender and therefore I have ever judged it more dangerous to live with a person of an il language than of an evil life , because a mans practice wil be but seldom and occasional and mainly an enticement to some one kind of evil , but speech pursues a man with variety of enticements words are arrowes , and he that shoots a whol quiver wil hardly miss but wound with some or other at the last . The evil of the tongue is a kind of restless unweariable untameable wickedness , the practice of sin 〈◊〉 such that somtimes a mans years permit not the pursuit ofit , or the time suits not , or the place fits not , or a mans ability and strength makes unapt and wholly unable to take it up , so nature desires 〈◊〉 and rest , and the commission of sin is at an end , the Thief must leave his trade of robbing , the Drunkard his company , the Adulterer his lusts , when age and sickness comes in upon him and their able strength is now spent . But the evil of the tongue begins with a man in his tender years , when the child knowes not the mistery of sin nor yet hath ability to practice it , yet he can prate and talk of it . this grows up with him to his riper years , and when his strength and nature decayes and a man grows towards his grave yet the evil of his tongue grows lively and active ; and when a wretch is able to do nothing yet then is he able to read lectures of villany , and wickedness which he hath learned in his life and practiced in the leudness of his carriage from his youth . As it is with old Huntsmen when their legs fail that they cannot follow the game , yet they wil sit and hear the cry and lewr after the hounds , when they can do little else . So here , This I take to be the meaning of that of James which exerciseth the apprehensions of interpreters , and its mervailous hard to find the sul mind of God therin , James . 3. 6. It sets on fire the whol course of nature and it self is set on fire of Hel. i. e. by the hellish delusions and temptations of Satan . Two things I suppose are ospecially implied in the text . 1. The violence and untameableness of this evil cannot be stopped , it carries al before it ; not onely propounds a temptation unto evil , but counsels , yea commands ; if not that , entreats ; if that take not place , pursues al these , perseveres to importune , til the importunity kindles in the heart like a mighty flame which cannot be quenched . So when Demetrius had pressed his companions with such prevailing arguments of profit 〈◊〉 , you know that by this trade we have our liveing presently they were al upon a flame , and the voyce prevayled by the space of two hours , Great is Diana of the Ephesians . Acts. 19. 28. when they heard those sayings so they were kindled and carried away with Herods speech , the voyce of God , and not of man Acts. 12. 22. 2. This untameable evil of the tongue hath not his dates and periods , his spring and fal as it were , but sets on fire the whol course of nature , i. e. grows up with us from our beginnings , and goes along with us in our daily course until we ly down in our graves . When children can know nothing nor learn to do nothing , yet they wil easily take in naughty words and tattle them when they know not what they talk . In a word this is the ful meaning , so near as I can guess , whereas the feebleness of our childhood unfits us for the knowing and practicing of some evil , our 〈◊〉 years frees us from some , as childish sports and vanities , decrepit age utterly 〈◊〉 us to most , the 〈◊〉 evil of our tongues , sends in a veyn and currant of wickedness , through our whol course , the folly and 〈◊〉 of our child-hood unfits us not for this , or our riper years frees us not , but such count it as suitable to their condition , our decrepit age hinders us not , but the vanity of the tongue casts a venom through al , nor is a man wearied with such 〈◊〉 as that he craves end or ease , but is as fresh at night as he was in the morning , in his youth as he was in his childhood , in his decaying age as he was in his riper yeers . This hellish fire 〈◊〉 few el and matter to nourish it in a mans whol course , therefore it 's sayd it 's set on fire of Hell. Because our natures are easily tainted with this poyson and takes it in almost unawares , you cannot keep children from learning the language especially that 's nought which they hear , nor can you force them to leave it or forget it , they grow up to ripenes and readiness in it without either care or pains , Joseph swears , the Court oath , and the children speak half Ashdod and half Hebrew . That thou mayest see how far thou art deceived in slighting the evil of thy words , know if there be any evil in the world it is in-manner and measure in them James 3. 6. the tongue is a world of evil , an University , an Universality of al wickedness in it , and its an Ornament of al evil besides , ( the word wil carry both , and I would include both ) what ever evil is on earth amongst men , in Hell amongst Devils and the damned , what ever , wickedness the manners of al Countries have invented the Condition of al men have practised , or the hearts and 〈◊〉 of men contrived the tongue shares in al these . It 's the chief secretary to al estates of sin and sinners , the Interpreter of mens minds & Translator of these evils betwixt man and man. In a word , what ever evil is in the heart or mind of a mans self , the tongue hath vented it , whatsoever hath been done by others , seen or observed , the tongue hath related , reported it . It 's that which wil cover al the foulness , excuse or lessen the loathsomness of the most vile evils , hath varnished and decked over the most detestable practices with some pretences of liberty or indifferency hath been the Lawyer which hath undertook to plead the cases of the vilest waies of evil that ever were . Having seen the vileness of sinful words ; Now let us proceed to consider of our THOUGHTS , the first stirrings of the distempers of our hearts that suddenly and presently vanish away , men imagine there cannot be such evil in them , nor are they to charge themselves so deeply for them as Ministers would bear them in hand . No man say they can see or know the thoughts of our hearts , & therfore they cannot be offensive or scandalous to any and therefore it s not possible they should be discouraged from doing any good they desire or intend , or provoked to the practice of any evil that may be dangerous to themselves or dishonourable to the Lord. besides they appear not só soon to our apprehensions but they pass away in an instant , and are as though they had never been , and what great evil is in the , and why should the soul be so deeply 〈◊〉 with them and the sinner be forced to feel so great sorrow for them ? this is to make them worse than they are , and our selves more miserable than we should be . The evil of thy thoughts and stirrings of the distempers of thy heart are hidden and spiritual , and they pass away before thou canst perceive them , much less judg of them aright , but didst thou but see them as they are , and upon thorough search couldst truly find out the bottom of that baseness and filth that is there , they would appear exceeding loathsom and hainous to thine own apprehension , as he said , the sin of the soul , is the soul of sin . The sin of the body , is the body and carkass of corruption ; that is , in the sinful motions of the soul , of the mind and heart , there is the life , poyson , and power of corruption , putting forth it self in the utmost activity of the venom and malignity of it . The Actions of the Body are tainted with the pollution of sin by consent , as the distempers of the mind and heart appear in them , and are acted by them ; the body is as it were an accessary in the evil and wickedness ; the mind is the principal , that contrives all , useth only the body as an Instrument to vent its own venom and wickedness by . More especially see the hainousness of the evil of thy Thoughts and Heart , in the Particulars following . First , In regard of God. The sinful poyson of thy thoughts , doth estrange thee from God , carry thee in professed opposition against him ; so that the sinner comes by this means to resist the Almighty , as it were to his very face . Let me open both these in a few words . Thy inordinate thoughts takes thee off from yielding attendance to the Lord , that thou fallest off from him , and the guidance of his wisdom in the Rule , before thou fallest into any sin : Here came in the first breach between God and the soul , and by this the breach is continued and encreased dayly in our departings from him . This I know ( saith the wise man ) that God made man right , but he sought out many inventions , or findings , Eccles. 7. last . He was made for God , and should have eyed him directly , and kept himself under the operative dispensation of his spiritual Government , in which he would not have been awanting to him , but he would have carried him to his end , and kept him so in happiness , that is , carried him to himself , and kept him with himself for ever . But he found out findings ; so the words . When he should have looked to the wil of God as the Compass only appointed to stere his course by , he should have looked to the Law which the Lord had found out as the line and level of his life , which would not have failed to have led him to his Duty , and quickened him in it . He was not content with the Rule and way that God had found out , but he finds out an Invention out of the vanity of his mutable mind , looks to that , and is wholly led aside by that from the Lord. So that when he should go from Rule to Rule , for the guidance of 〈◊〉 dayly course , he goes from one vanity to another , from one vain thought to another , from one device to another ; as they said , let us devise Devices . As in a wel ordered Army , break the Rank in one place , and ye bring ruin and confusion upon the whol : Here was the right order in which we were made , and we should have kept Rank and File ; the mind and judgment should only have attended God ; the Will attend our Judgment , the Affections wait on the Will , the Actions issue as the execution of al. Here Satan routed Adam , brake this Rank upon the first 〈◊〉 , takes off the Mind from attending the Covenant , Command , and Direction of the Lord , The day thou eatest thereof , thou shalt surely die , and listens to the 〈◊〉 and forgery of Satan , Ye shall not die at all ; and so fals into the commission of the sin , which brought condemnation upon him and his whol posterity ; and 〈◊〉 the 〈◊〉 came in thus between God and the soul , so it 's dayly made greater by this means . As a man once having missed his way , the further he 〈◊〉 , the further he goes from the right way . Such is the ravelling of our own imaginations , we 〈◊〉 our selves the longer we continue in them . After we are overborn with the hurry of our thoughts , we are 〈◊〉 a 〈◊〉 with our 〈◊〉 , 〈◊〉 God , his Promises , out Directions and Comforts , cannot tel where to find our hearts . This the Apostle gives as the fountain and first cause of those overflowing evils , and fearful back-slidings from God , Ephes. 4. 17. The Gentiles 〈◊〉 the vanity of their minds , and so become strangers from the life of God. Thus David by the sinful devices of his own mind departs so far from God , that he cannot find any evidence of his Love , or sence and feeling of his favor ; he plots the commission of the sin , then the covering of it , therefore sends for Uriah , would have sent him to his house ; when that took not , but resolves the contrary , then he plots his drunkenness that he might forget his resolution ; when that succeeds not , he sends him back to the Army , and delivered him up to the hand of the Enemy in the issue . So by inordinate attendance to unruly thoughts , the sinner is taken aside so strangely from the Lord , and so overwhelmed with the guilt and pollution of sin , that partly he dare not , and many times is so bewildred and 〈◊〉 , that he knows not how to recover himself , and come home to God. The evil of our thoughts carries the soul in professed opposition against God ; for it is by the Spiritual Operations and Actions of our minds that we meet with the Lord , and have a kind of intercourse with the Almighty , who is a Spirit . For al outward things are for the body , the body for the soul , the soul is nextly for God , and therefore meets as really with him in the Actions of Understanding , as the Eye meets with the Light in Seeing ; which no other Creature can do , nor no action of a bodily Creature doth . Our Sences in their sinful and inordinate sweryings , when they become means and in-lets of evil from their objects , they meet with the Creature firstly , and there make the jar : It 's the beauty of the Object that 〈◊〉 up to lust by the Eye , the daintiness of the Diet that provokes to 〈◊〉 by the tast , the harsh and unkind language that provokes to wrath and impatience by the Ear : But the Mind and Understanding toucheth the Lord directly , meets with his Rule , and with God acting in the way of his Government there , and when it goes off from the Rule as before , and attends its own vanity and folly , it justles with the Almighty , stands in open defyance and resistance against him . This also appeared in Adams sin our of the folly of his own deluded thoughts , he would have unthroned the Almighty , and hoped by Satans Counsels to set himself in the room of God : Ye shall be as gods , knowing good and evil , Gen. 3. and he saw it to be good to get knowledg , and so purchase a Deity to himself , and so put it to tryal : thus the wicked openly profess , They say to the Almighty , depart from us , we desire not the knowledg of thy waies , Job , 21. when they desire not to have the wisdom of God rule in their minds , but set up their own foolish imaginations , they say then to God , depart from us ; they shake off the Authority of the Truth , and with that the Soveraignty of the Lord himself and his Government : Hence the Apostle , Collos. 1. 21. They were Enemies , and where lay that enmity ? in their minds , in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their Discourse , in the exercise of the largest act of their Understandings , wherein the use of the whol faculty appears , and this enmity appears in the fruit of it , which wil undoubtedly follow , namely , evil works . Hence Rom. 8. 7. the wisdom of the flesh is said to be enmity against God ; not an enemy to him that would somtimes cross and oppose him , but Enmity , the whol being and working of it is carried in constant opposition against the Law. And upon 〈◊〉 ground it is when the Apostle Peter would shew Simon Magus the hainousness of his sin , he staies not in the outward expression , but cals him directly to consider the thoughts of his heart , where that 〈◊〉 language was minted , and from whence it proceeded . When 〈◊〉 〈◊〉 that by laying on of the hands of the Apostles , the holy Ghost was 〈◊〉 , he perceived how he might get a booty , and therefore he fel to bargain , tries the Market , what shal I give ? &c. The Apostle carried with a zealous indignation against so vile a demand , which cast so much contempt and contumely upon the holy Spirit , and the gift thereof , answers with a holy disdain , and denounceth a Curse . Thy money perish with thee , q. d. thou art in a perishing condition , and this money of thine which thou conceivest wil further thy proceedings , wil perish also ; yet he ads a caution for his recovery : Oh pray , if it be possible , that the thought of thy heart may be forgiven , Acts , 8. 22 , 23. q. d. Thy sin is so hainous , so execrable , so detestable , it 's almost past al possibility of pardon , it 's not in the tongue which uttered the word , nor in the hand which offered the money , nor yet so much in thine eye that saw the work done , for all these met not so directly , so immediately with the Lord. The words were propounded to the Apostles , the money should have been payed to them ; but Oh , it was the hellish villany of his mind and apprehension which did so basely esteem of the gifts of Gods Spirit , as if they might be valued or purchased with money . He did so conceive , as if the holy Spirit of Grace should Lackey after his lusts , and be at the beck and command of such a proud rebellious wretch , as that it should be disposed and dispensed according to his will and humor . This was in his mind and thought , and this made it so hainous an evil , that the Apostle put it to a may be , if it be possible ; so that the hellish evil of our imaginations , and cursed contrivements of our thoughts , may put a man almost beyond possibility of pardon : So in the sin against the holy Ghost , it 's said , our Savior saw their thoughts , Mat. 12. ver . 25. those gave in evidence of the direfulness and inconceivable hainousness of those contumelious speeches against our Savior , when they said , He casteth out Devils by Belzebub the Prince of Devils ; It is not said he heard their words , though blasphemous , but he saw their thoughts , they issued out of their apprehensions , their thoughts being calm and quiet , it was not some base pang or passion ; but when they had no provocation , their own thoughts carried them against the evidence of all Truth , meerly out of the venom of their own hearts . This was unpardonable blasphemy ; and in truth there is no Creature but a reasonable Creature that can close not with the Creature only , but with God in his Rule , that can sin , nor is there any sin properly but where the mind and heart is an Ingredient in it . So the ravished Maid , though her body was abused , yet her person was not charged as guilty of sin , nor she polluted therewith , because her judgment was not there assenting , nor her heart yielding thereunto . Look at thoughts in regard of al the other evils of our lives which are acted , and appear in our dayly course , we may thence come to take a guess at the greatness of the evil of our thoughts , for it will appear they are the causes of all other evils , and therefore it cannot but be concluded there is more and worse evil in them than in all the rest . A mans imaginations are the forge of villany , where it 's al framed , the Ware-house of wickedness , the Magazine of al mischief and iniquity , whence the sinner is furnished to the commission of al evil , in his ordinary course ; the Sea of abominations , which overflows into al the Sences , and they are polluted into all the parts of the body , and they are defiled and carried aside with many noysom corruptions , Matth. 15. 19. Out of the heart comes murders , adulteries , thefts ; there is the nest where al these noysom vermine are bred , Matth. 12. 34. Out of the abundance of the heart the tongue speaks , and the hand works : If there be pride and snappishness in a mans speech , stubbornness in a course , 〈◊〉 in a mans Conversation , there is abundance of al these , and more than these within . The Imagination of our mind is the great Wheel that carries al with it ; That loathsom and execrable wickedness , worse than which the Sun never saw , the Earth never bore ( that unpardonable siu excepted ) the killing of the Lord Jesus the Lord of Life , the seed of it was , a thought cast by 〈◊〉 into the heart of Judas , John , 13. 3. it was warmed with a covetous disposition , and so brought forth that hideous treachery , the 〈◊〉 of the Lord Jesus . If 〈◊〉 be evil in the tongue that 〈◊〉 it , is it not worse in the heart that indites it ? Wickedness in our actions and speeches , are but the brats and brood of our minds and hearts , there they were conceived and fashioned in al the parts and proportions of wickedness as in 〈◊〉 womb , a mans practice doth but like the Midwife , bring them into the world , into open view , it makes the evil appear , but evil in the very hainousness was there before : Nay , the Mind hath not a hand in the plotting only of al these evils , but it puts forth a special power in the execution of the works , which otherwise would be at a stand . The mind doth not only conceive , but it travels for deliverance , and brings it forth into action ; that is the meaning of the place which carries both depth of difficulty and excellency in it , Isai. 5. 18. There is a Generation which draw iniquity with cords of vanity , and sin as it were with Cart-ropes . We wil open two things here . 1. What these Cords and Cart-ropes are . 2. How they draw . First , Cords are , Counsels , false pleas , forged and plausible pretences , which are ordered and contrived as though they were twisted together as a Cord , strongly to perswade and prevail , and they are Cords of vanity , which the vanity and misguided apprehension of carnal 〈◊〉 hath twisted . Cart-ropes have the same sence , only with this aggravation , it implies more strength and subtilty ; the most sedulous contrivements , the most subtil and restless underminings of colorable excuses that may take off al the strength of argument that oppose the way , 〈◊〉 inconvenience that might hinder the work , so that they carry al before them ; Thus God is said to 〈◊〉 the Cords of the wicked , Psal. 129. 4. when they drew their Plow over the backs of the righteous . To draw iniquity , is by the strength of cunning contrivements , the greatest subtilty of the most fained pretences that carnal Reason can coin ; by these I say prevailingly to perswade , and carry even without fear or opposition to the practice of sin , that is to draw , &c. that look when the Load is at a stand , and the Cart at a stall , they set more force to it , and draw it out notwi hstanding al 〈◊〉 and resistance to the contrary : So here . Thus the unjust Steward , Luke , 16. 3 , 4. he said within himself , I am resolved what to do : Thus the Harlot when the yong man seemed not willing to listen to her first Allurements , but came on heavily , she put to her Cart-rope , and plucked him by force , Prov. 7. 14. 21. See the contrivings of her carnal reasonings as the twistings of so many Cords to make even a Cart-rope , to hale him with a kind of violence to this villany : Arguments she 〈◊〉 to perswade him , impediments she removes that may hinder him : Her Arguments are subtil , and secretly contrived , she pretends ( which is not common amongst Harlots ) her Profession , yea , serious practice of Relsgion , she had Peace-offerings with her , that is , the remainders of them , and so provision , and that in a plentiful manner for her support ; and that which was more , then she had offered her free-will Offerings , that of purpose she came to meet him , that God in providence had put the opportunity into her hands , Lo , I have found thee , and that al conveniences and contents are fitted at home : As touching any inconveniency that might be suspected or feared , that coast is cleer , the good man is not at home ; and thus she 〈◊〉 him with false pretences . So the Prophet declares the prevailing power of carnal Reasonings , that they carry a man uncontroulably in his course that he cannot be stopped , Isai. 50. last . Hence it is the wise man passeth Sentence of a mans estate by the common rode of his thoughts . As the mind is , the man is ; as the frame and constant stirring of the heart , so is his estate and condition ; Prov. 12. 2. A good man obtaineth favor of the Lord , but a man of wicked devices will he condemn , because such a man is an ungodly man , who must not look to find favor with him , or acceptance from him . Again , Look we at the large extent of this spiritual wickedness of the mind , which cannot be bounded ; the unavoidableness of it , it cannot be prevented ; and in both we shall see , and be forced to confess the aggravation of this evil : There is a compass wherein a mans words and actions may be confined , a man cannot vent the venom of his words , or express his poysonous and wretched practices amongst all men , not amongst many , many times ; but there are no limits nor bounds to be set to the thoughts of a mans mind , or the lusts and desires of the heart . Were a man never so ful of malice and hatred , he cannot murder many ; happily he dare not adventure upon one , but yet his mind can plot , and his heart desire , and both privily assent and approve the the destruction of many millions , yea , most of the world at one clap : as the Tyrant that wished that al in Rome had but one neck , that he might cut it off at a blow . Herein is the extent of the murder of the mind ; this may be multiplied and acted every hour of the day , and each minute of an hour . The Adulterous mate hath not liberty , and it may be not possibility to satisfie his lust by commission of it with one whom his heart is 〈◊〉 after , yet he can lust after her , and many thousands more , and the thoughts of the mind can inwardly conceit the villany , 〈◊〉 give assent to it ; and this is the Adultery of the heart , this may be acted and continued each moment of the day . So that there is an endless , boundless kind of infinitness in this evil of the mind , it meets with an infinite God , and so swerves in an infinite manner from him . Again in an ordinary course , and look at the power of the Creature , it cannot be stopped nor hindred , we may gag the tongue , manacle the hands , fetter the feet , and so prevent their actions , yet in al places , at al times upon al occasions in al companies , let all men do what they can , the thoughts will be working , and the affections of the heart stirring after such evils as they be addicted to . As the evils of our whol course have their rise and cause from our thoughts , so are they nourished also hereby : Our imaginations are the womb where wickedness is conceived ; So are they also the breasts and dugs where they are maintained and nursed up , the sinews of the strength of our distempers lie in the lustings of our mind and heart ; when the soul sucks the sweet of a distemper by dayly meditation , lies at the dug as it were , draws out the Spirits and Quintessence of any noysom lusts and temptations , by dayly attendance , bestowing his mind and thoughts thereupon ; whence the soul comes to be incorporated into a lust , and wholly under the strength and power of it , So that though the evil is not outward and scandalous , yet it becomes more hainous in the sight of God : as it is in distillations , the spirits of Wine , and some drops of Chymical Oyl , are of more force than a great part of the substance taken in the grossness of its Nature , and do more cheer and quicken , and comfort in a cordial manner : So it is in the soul , by the dayly musing and acting of our thoughts , upon the occasion of any corruption presented ; our Meditation is the distillation which draws out the Spirits of pride or passion , or lusts , and becomes marvelously confirmed in these , and transported by these to our spiritual prejudice , they grow strong in us , and we under the power of them , thus Jonah while he sits down in a muddy distemper and attends the vanity of his own thoughts , he rows drunk with his passion , so that he neither knows God nor himself ; not only doing that which is naught , but he wil 〈◊〉 that which he doth , I do well to be angry unto the death , saies he . Hence it is the Apostle suggests that Caution , Rom. 13. last , Make no provision for the flesh ; the Meditation and musing of our minds , is the plentiful provision we make for the welcoming and maintaining of any distemper : when we let our thoughts loose to view the compass 〈◊〉 any harsh carriage , and injurious dealing , we make provision for anger and revenge , and the heart comes to be carried with violence of wrath and rage ; Thus and thus he dealt with me , so unkindly , so injuriously , and that to my disparagement in the presence of such ; and this sets him al on a flame : when we pore upon our infirmities and weaknesses we provide for discouragements , and we sit and sink down under them , and so strengthen those corruptions , that otherwise have received their deaths wounds , and would be weakened and wast away . As it is with old decayed Bodies which are subject to fainting fits , and are ever and anon swooning away , the powring in of some Cordial Water wil fetch them up again , and ad new strength and cheer . The Flesh here , is original corruption ; the old Man , which in the Saints is dying away , and decaying dayly , but our Meditation puts as it were Aqua vitae into the old mans mouth , adds vigor afresh , and somtimes makes it with violence to prevail . Lastly , while the swarmes of vain imaginations keep through-fare in our minds and the noysom steems of sinful affections are rising , boyling , and bubling in our bosomes , there is little expectation that the power of any meanes should come in upon the soul or prevayl with it for good , the croud of imaginations stop the passage so that there is no comming to speech with the soul , the hurries of 〈◊〉 to transport it and take up the whol strength of it , that it can neither attend nor stay upon any thing besides , 2 Cor. 10. 4. therefore called the strong hould , where Satan intrencheth , and fortifyeth himself against al the means of Grace 〈◊〉 may cast him out , for while the stream of the thoughts are turned another way , the ear hears nothing , the understanding minds nothing , the heart embraceth nothing , there is no place or room there , and thence it is , as our Saviour speaks , the word cannot take place in them , John. 8. 37. therefore the prophets advice to Jerusalem when he would have her clensed and saved , he directs her to dislodge her vain thoughts , wash thy heart O thou Jerusalem that mayest be saved , how 〈◊〉 shal vain thoughts lodg within thee Jer. 4. 14. those vain thoughts are those carnal reasonings whereby the sinner would put bye the authority of the truth , that so the sinner might neither see the loathsomness of his sin ; nor the danger of his estate , or the necessity to recover himself out of it , and if these thoughts lodg in him there wil be no entertainment for the power of any ordinance or counsel that wil take place with him , nor reproof awe , nor exhortation perswade , he casts out and keeps off any thoughts of any necessity to be washed , and so to be saved . If then by those vain thoughts thy heart is estranged from God , and carryed in 〈◊〉 , against him , If they be the cause of al sins committed and continued in , if the hindrance of al means that might procure our God , then is their evil exceeding 〈◊〉 and therefore we should so judg it and so be effected with it . Wee come now to speak of a third 〈◊〉 alleadged to excuse sin and to shew the slight 〈◊〉 the soul 〈◊〉 of it , viz. suppose the failing was in practice , yet because the matter or thing wherin the offence was committed was but SMALL , men look at it as a petty business , a very trifle , not worthy 〈◊〉 taking notice of , and therefore account it as an 〈◊〉 of folly and childish weakness to be troubled with so 〈◊〉 a thing , or to have the heart deeply affected with it more than the matter deserves , and a man in reason should . It was but taking of a penny or shilling too much , putting off a cracked Commodity without suspicion by slight of hand ; lazying out a mans time , ever seem to be doing and yet do little ; out-bid a man in a bargain by a wile , and he never the wiser ; these are but tricks of wit matters of no consequence , and what needs Conscience be troubled for these ? a man is 〈◊〉 the worse for them why should he judg the worse of himself or his condition ? such 〈◊〉 in a mans coat make it never a whit the more unseemly , such poore petty things in a mans carriage , makes it never a whit the more uncomfortable , As the eye of man happily discerns not these things , the Law cannot reach them nor the magistrate punish them , why should any man punish himself or 〈◊〉 a torment and rack to his Conscience for them ? The things are little and petty . The less the things are more hainous thy fault is , and the greater thy guilt as it thus appears . The less LOVE thou shewest to the Lord if thou wilt BREAK with him for a trifle , Sets the honour of his great name , Obedience to his holy Law , contentment to his good spirit at so low a rate , as that thou wilt dare to justle injuriously against al these for a very shadow , which in thine own account is as much as just nothing , where there is truth and strength of Love the hardest things seem light and things of the greatest worth little ; As Jacob served seven years for Rachel , and it seemed short and time little because he loved her , Gen. 29. 20. Ask me what thou wilt for dowry sayd Shecher , Hamors son and I will give it , only give me the mayd Gen. 34. 12. Amongst men in ordinary converse which lyes within the compass of humanity he never prizeth a mans friendship or fayor who fayles him in common curtesies , and deny their desires , or refuse to gratify them in things of no great worth . I thought I might have commanded a greater matter at your hands than so ; but when I see you stick with me for such a trifle , there is little love when so little a matter can hinder the work of it . A gracious heart wil part with all for Christ , and thou wilt part with Christ and his mercy rather than part with a little prosit or pleasure , nay , with a beggerly lust that thy heart takes delight in : The Apostle cals it , The labor of Love , 1 Thes. 1. 3. Love is laborious , laies out it self to give content to that which is beloved . Ye are my friends , if ye do whatsoever I command you , John , 15. Thou dost nothing for the Lord , and thy love is very little , or else that which is , is nothing worth in Gods account : Look at the practice of Judas so helluh and detestable as not to be named nor remembred amongst men ; and the loathsomness that lay in the bottom was this , That he sold the Lord Jesus for thirty pieces of silver ; a goodly price , saies the Prophet , Zach. 11. 12. Turn but the Tables , judg thy practice by this pattern , thou sets the Gospel of Christ , and the Government of the Spirit of Christ at a far lower rate , even the thirtieth part of the price that he set , yea , sel him to satisfie a base lust or humor of thine own heart . It was a just reproach whereby Absalon checked the falsness of Hushas , who forsook David as he conceived in his distress , and followed his Enemy into the Camp : Is this thy love to thy friend ? to leave him thus in the lurch , and do nothing for him in the day of distress . The reproof was sharp and just , so far as reason could reach : but it fals far more justly , far more heavily upon thee ; Is this thy love to the Name of the Lord Jesus that thou should'st slight it ? to his Law , that thou shouldst despise it , 〈◊〉 it ? is this thy love to his Spirit , that thou shouldst grieve it ? and that for a trifle , for a twopence , for a booty , for a bargain , which wil make thee a beggar when thou hast got al thou canst gain by it ; and that when there is no allurement worth the looking after that might entice thee , no danger or difficulty that might hinder thee in thy duty and receiving a blessing and comfort therefrom . The less the thing is , the less care and conscience thou expressest for the good of thine own soul. When thou wilt run the hazard of 〈◊〉 happiness for the gaining of a little profit , so many pence in the shilling , so many shillings in the pound ; nay , but the giving satisfaction to a lazy , sinful , sensual humor . Alas poor Creature , hadst thou no more for thy soul but pence and shillings , a little laziness for thy life and happiness , and Salvation , dost thou value thy soul of no greater worth ? Our Savior in the Gospel sets a higher price upon it , Matth. 16. 25. 26. What will it profit a man , if he should win the whol world , and lose his own soul , 〈◊〉 what shall he give in exchange for his soul ? q. d. A. man should be a loser by the gain , and a begger by the bargain if he had all . And yet deluded Creature thou wilt sel thy comfort , the peace of thy conscience , the salvation of thy soul for a thing of naught . The whol world is vanity , nothing , and less than nothing , and thou wilt part with thy happiness for that which is far less than that which is less than nothing . When Naaman came to the Prophet to be cured of the Leprosie of his body , and so to save his Natural life , and he was directed and enjoyned by the Prophet to wash seven times in Jordan ; he began to take it in distast as a course that was too mean and base for his comfort and Cure , Are not ( saies he ) the Waters of Pharpar and Damascus better than the Waters of Jordan ? His Servants seasonably and wisely check the carelessness of his own safety and recovery ; Had the Prophet commanded thee some great thing , would'st thou not have done it ? How much more when he saith , wash and be clean ? 2 Kings , 5. 12 , 13. The greatest labor should have been undertaken to preserve thy life , what carelessness is this to neglect the least that may procure thy safety ? It 's so here , our sick , sinful , leprous and polluted souls , lies now at hazard ready to perish ; had the Lord enjoyned us to the heaviest task , things of greatest danger and difficulty to be done and suffered for the safeguard of 〈◊〉 souls , would we not , should we not have done them ? parted with a limb for our lives , our lives for our souls ? and shal we not be willing to part with the paring of our nails , these poor , empty , lying vanities , for our everlasting happiness ? what Athiestical carelessness is this ? that men should live as if they had no souls to be saved , nor sins to be pardoned , not care to do the least thing that might procure their everlasting good , and greatest welfare . The less the things 〈◊〉 in which thou givest thy self liberty to transgress without any touch or trouble , the greater the wickedness of thy heart . For such a kind of course argues undeniably that thy soul is fully possessed with the sourse of corruption , when it runs out at every chink , runs over upon every occasion , and is 〈◊〉 to the commission of evil . And a man is put beyond al color of reason that may excuse , or any pretence that might lessen it before God or men : It argues the Veins are full of blood when the body bleeds in several parts without provocation ; It 's certain the channel is full , and the stream strong , when it fils each creek , and goes speedily and swiftly when there is no gale stirring . So it 's certain , it argues strength of distemper , and sourse of sinful corruption in the soul , when the heart is carried to the commission of evil upon each trifling occasion that is 〈◊〉 . The less the thing is that might draw thee , the greater the corruption of thy heart , that like a mighty stream transports thee to the practice ; so that there is no reason to be rendred , but only the wretchedness of thy own Spirit , why thou fallest into such an evil . When the Lord charged the Israelites with the consideration of his kindnesses , and their departings from him , Judg. 2. 2. he thus presseth them , Why have ye done this ? So when this question shal be put to thee , Why art thou lazy in thy place ? careless of a command , so easie to be done , so dayly before thine eye that thou canst not but attend it ? Why dost thou outreach in thy dealings , cheat in thy sellings ? Why there is nothing to be alleadged but the poysonous impostumes of corruption that break out of thy heart , when there is no temptation without to provoke a man , no bait to entice him , no fear of evil on the one side to force him to sin , to avoid danger ; there is no weight of worth in any profit or pleasure by thine own confession , that might justly stir thee , or take thee aside to go against Justice , Command , Conscience , thy own Comforts and 〈◊〉 : There is nothing but the power of thine own lusts , the perversness of thine own will , the strength and distemper of thine own affections , that 〈◊〉 and hurries thee to the Commission of such sins . It was the evidence of the leudness of Israels whoredom that did prostitute her self to al Lovers without gift , Ezek. 16. 30. How weak is thine heart ? The strength of her sinful inclinations was such , that she did not stay til temptation came and surprized her , but she sought temptations before they came , and did prostitute her self to every occasion with eagerness . This also was the guise of them who transgressed for a morsel of bread . As it is in the ballance , when a dram or a grain wil fetch up the scales , it 〈◊〉 it fully loaded with the weight that carries it strongly that way . When thine own mouth confesseth the things are of no consequence , nor worthy consideration , no sweet of 〈◊〉 that might delight , there is no price of any commodity that might carry any weight with thy wil and affections to cast them that way . It 's an argument undeniable , and beyond gainsaying , thy heart is loaded with lufts and corruptions , that so easily cast the ballance that way , even the least dram , the least inkling of any occasion that comes in that scale . The less the occasion , the more and stronger thy corruption , and such as cannot be excused , therfore it 's usually most severely plagued by the Lord , because there is more sinfulness in an action where there is less provocation , and more heart and affection to it . As it was in the Offerings of those that cast into the Corban ; the Widdow that cast in two mites , the Text saies by our Saviors Verdict , she cast in more than they all , Luk. 21. 3. because there was more heart there , more unfained bounty and liberality , though the money and gift was less : So it is here ; There are most noysom corruptions in thy heart , vented upon the least occasion ; the thing thou covetest it may be is but two mites , a penny or twopence in the shilling more than is just , when mens necessities force them to seek supply . But there 's a sink of immoderate covetousness in thy heart , that against command and conscience , knowledg and comfort , thou wilt transgress for a trifle . The less the thing is , the easier the command of a Governor ; the more hellish thy carelessness and perversness that wil not attend it , when it is before thy face , and may be performed without any trouble at all . And this is the cause why the Lord most commonly doth most severely punish such a practice , because there was more heart , and so more poyson in the sin , when there was less occasion to commit it . So it was in Lots wise , Gen. 19. 26. She looked back from behind him , and she became a Pillar of Salt. It was but a cast of her countenance , a look of her eye , one would have thought it had been but a little matter ; the thing was little and easie , and therefore more easily it might have been discharged , therefore the 〈◊〉 desire was exceeding strong , and the provocation exceeding great , and the 〈◊〉 sharp and remarkable when the Command is plain and express , the Duty so open before us that it cannot but be discerned , easie and familiar to be 〈◊〉 . It 's a 〈◊〉 current of corruption and 〈◊〉 impudencie , to sin in the face of a command , and under the eye and check of Conscience , therefore our saviour leaves a starre as it were , a memorandum upon that part of the storie Remember Lotts Wife , beware how you go against an express charge in services which may easily be accomplished , Luke . 7. 32. 〈◊〉 like you may see Numb . 15. 31. 32. in the man that gathered sticks upon the Sabboth , look we at the thing it self , what can any man imagine of less moment , and smaller consequence , to gather a few sticks , he was alone , he entised no man to the like evil , and it should seem not in so open a place , for they found him , but if you look into the foregoing verse its a special instance of one that should sin presumptuously , there is most of the venom and poyson of a mans heart in such a practice . Wee have now done with the first sort of those pretences wherby our carnal reason would beat back the evidence of the truth , and cast in some foggs and mists some forged cavills , which might cloud and eclipse the the ful discovery of the authority of the truth , that so the filth of sin might never be discerned , nor the heart consequently affected therewith as it should and here Satan useth al the subtilty and policy that lyes within the compass of his power . For he knows ful wel if he dash the work of the truth in the very entrance and beginning of it , he wil then keep it from ever coming to perfection . If the strong man can keep his dore shut , he must needs keep all his substance and his house safe also , and herein answerable lyes the primitive and chief work of the Holy Ghost he is sent of purpose to convince the world of fin , to silence al flesh and to captivate every thought ; and therefore we have labored to chase away those 〈◊〉 , to 〈◊〉 those clouds and fogges , which darkned the shining of the truth of the Gospel ; when the sinner cannot but see the evil and danger of sin , which is now so evident it cannot be denied . The second sort of cavils is here . He cannot but confess the danger , yet he vainly hopes he can prevent it and that further quiets him and encourageth him in his sinful course , the hope of escape ; The 〈◊〉 of carnal reason in this kind are four : Either God will not regard it ; or if he do , 〈◊〉 he will not require it , and call to an account ; or if that , He can satisfy for it ; or if none of these , The Lord wil not be rigorous but he wil abate it . Al these pleas issue from the Atheism , of the heart of the sons of men , wherby they neither know God nor themselves ; we shal persue them in , their places and order , but briefly . Such is the deluded folly of mens minds , that they confine the Almighty to their compass , and therefore Sottishly conceive that the Lord is so attent to the great affayres of heaven and the place of his holiness , and the Glory of his own name , that he looks not after the things here below nor regards the carriages of the sons of men , that creep up and down like so many poor Ants upon the face of the Earth . So that either the Lord hath covered himself in thick clouds , and retired himself to the 〈◊〉 of his Glory that he cannot see or else he attends matters of greater moment and Consequence to order in his infinit wisdom , and therefore layes these aside without any regard . And if once this forgery finds entertainment it sets open a gap to any kind of prophaneness , makes men careless and fearless what they do because God regards not what is don , 2 Pet. 3. 1. 2. So those scorners which walk after their own lusts , saying where is the promise of his coming , for since the Fathers fell a sleep all things continue as they were from the beginning of the creation , 〈◊〉 yee not see how men provoke God and prosper ? and hath it not been so in all ages , 〈◊〉 wicked & ungodly continue in sinful courses & yet succeed according to their own content . It was so in the former ages , it went best with the worst men , it is so in this , and wil be so to the end . the Lord lookes not after the mean occasions of men upon earth finds himself employment in the affayres of Heaven ; it matters not what the desert of our sins be , we shal never feel what they do deserve ; so those rulers , Amos 7. they put away the evil day far from them , and then they cause the seat of violence to come near , 〈◊〉 . 73. 10. 11. those blasphemers who set their mouths against Heaven and their tongue walks through the midst of the Earth , & they say how doth God know this ? and is there knowledg in the most high ? Upon this ground it is that they let loose themselves in the fearless pursuit of 〈◊〉 loathsom abominations , then said he unto me ( the Angel of the Lord of Hosts ) the iniquity of the house of Israel and Judah is exceeding great , the land is ful of blood , and the city ful of perversness ; For they say the Lord hath forsaken the earth the Lord seeth not Ezek. 9. 9. For since here we must learn to chase out and keep out such imaginations , by setting up the light of the truth in our minds and listening wholly thereunto . So the psalmist shewes the cause , and applyes the cure , Psal. 94. 8. Understand ye brutish among the people and ye fools when wil ye be wise . He that plantd the ear shal not he hear ; he that formed the eye shal not he see ? Yea the Lord professeth to take notice of these mens wayes in an especial manner , & to make privie search after them , Zeph. 1. 12. he wil search Jerusalem with candles and visit such as sit upon their lees and say who sees us , you shal find he knows both good and evil and he wil work both as a reward to such as deserve . This Job felt by experience Job , 14 16. For now thou numbrest my steps , dost thou not watch our my sins , my transgression 〈◊〉 sealed up in a bag . and thou shalt find it so , the Lord wil follow thee step by step ; and track and trace thee in all thy wandrings and keeps an account of al thy sins sealed up as it were in bags . But if the Lord doth see and observe al our evils yet he is patient and wil pass them by , and put up those many 〈◊〉 , being pitiful and compassionate to poor creatures , knowing they be but dust . True it is the Lord out of his long sufferance , wil bear long with the base dealings of the sons of men , yet out of the purity and holiness of his nature he cannot but bring them to account and trial for al the swervings of their lives , Psal , 50. 18. Thus the secure sinner counted the Lords patience a kind of connivence , and allowance of him in ungodly wayes I held my tongue and thou thoughtest wickedly that I was such a one as thy self , that God could wink at wickedness , look aside at the slips and swervings of the ungodly , and suffer them to go away with it ; but al in vain , For I wil reprove thee , and set thy sins in order before thee , consider this yee that forget God : so likewise in Eccles. 11. 9. rejoyce O yong man in thy youth and let thy heart chear thee in the wayes of thy youth , & walk in the sight of thine eyes but know thou that for all these 〈◊〉 thou shalt come to judgment , the Lord wil arrest thee for the wrong done to his holiness , and follow the suit against thy soul for al thy injurious dealings , and he himself wil come in against thee as a swift witness ; If thy Conscience condemn thee God himself is greater than thy Conscience and he knowes al things , and wil bring to light the hidden things of darkness & will make manifest the counsels of the heart . When al those dunghil stains of Adulterous lusts , and malicious , envious and covetous desires , shal be layd open to the view of the sun , al those swarmes of foolish and wicked imaginations , shal be then discovered , it s better therefore that thou shouldst see them now , in the day of Grace : better thou shouldst have them now discovered to thy Conscience for thy humiliation , then at the day of judgment for thy confusion . But if the Lord will require all , then I hope I may use means to satisfy for al , when my day beginns to decline , and my Sun to set , and my glass is run , when I am dropping down to the grave , and groaning upon my sick bed . I wil then betake my self to my prayers & tears and repentance for my sins , I wil sorrow for my sins , seek unto God for mercy , I wil repent and reform the evil of my wayes , and the Lord wil remove the Plague of them . In thy declining daies wilt thou do this ? Oh deluded creature , who knows but this day or before thou hast read over this book the Lord may take away thy soul , who knows whether thou shalt have time to seek , or a heart to seek , or God wil accept of thee when thou seekest . Whether a time or no. Whether the date of Gods bounty , the day of Grace and period of Gods patience , be come to an end . When thou hast abused 〈◊〉 many opportunities , whether ever he wil give thee leave or time once to look out for 〈◊〉 , when thy tongue shal be faultring in thy mouth & thy eyes fallen in thy head , 〈◊〉 heart sink and dy within thy bosom , not able to sigh out one desire , and the Lord snatch thee out of the land of the living before thou canst see or consider whithere thou art going Luke . 19. 41. 42. If thou hadst known at least in this thy day , the things that belong to thy peace but now they are hidden from thine eyes , the things of their peace were before their eyes , and yet were hid from their eyes Rev. 2. 21. 23. I gave her day to repent , but shee repented not , therefore I wil cast her in to a bed and 〈◊〉 her children with death . shee had no more dayes of repentance but of ruine , shee was cast into a bed of sorrow and had not time to pour out her prayers . If thou hast time , who knows that God will give thee a heart , to seek for mercy or sue for Grace ; It 's true God may help thee , but it 's as true God may harden thee , he may humble thee and he may 〈◊〉 thee , and it 's most likely he wil , thou which hast refused to hear , he wil refuse to help , Ezek. 24. 13. I would have purged 〈◊〉 and thou wouldest not be purged thou shalt never be purged more , Jer. 51. 9. we would have cured Babilon but she would not be cured , leave her then , leave them to the blindness of their 〈◊〉 that would not be enlightened , leave them to the hardness of their hearts that would not be converted ; He wil not alwaies strive who hath stood so long and knocked so often , thou shalt see him no more quickening , awing , affecting of thee . Or if thou hast a heart to seek in thy manner , who knows whether God will accept it or no ? Thou wouldest not regard his 〈◊〉 and 〈◊〉 , and he wil not respect thy prayers and 〈◊〉 , Prov. 1. 28. Then shall they call but I will not answer they shall seek me early but they shall not find me ; Hebr. 12. 17. Esau found no place of repentance though he sought it carefully with tears ; nay he may send thee as he did the Israelits to the Idols of thy heart , Jer. 2. 28. But where are thy gods that thou hast made ? let them arise and save 〈◊〉 But Lastly if I cannot satisfy for my evills , yet out of his bounty and mercy he may abate me of the Plagues the mercies of God are great , and his compassions large , and thus the mercies of God who were provided to bring men from their corruptions to 〈◊〉 , through the abuse of carnal hearts become means to make them secure in their dregs , Deuter. 29. 19. when al the plagues were threatned , yet they bless themselves and say , I shal have peace though I walk in the imaginations of my evil heart . So they in Isaiah . made a Covenant with death and Hell. The sin against mercy is one of the greatest sins that ever thou committest . Thou turnest the grace of God into 〈◊〉 , Jude 4. and such are ordained of ould unto condemnation ; thou despisest mercy and abusest it , thou shalt therefore be condemned by mercy not saved by it . God must not be just and so not God , if he save thee without satisfaction to his justice , The Lord cannot wrong himself to relieve thee , dishonor himself to deliver thee , Exod. 34. 7. He will by no means Celar the guilty , It s one of his names and himself , and he cannot deny himself , and if his justice be not satisfyed thy plagues cannot be abated . If a carnal man sees he cannot prevent the danger of sin , then he sayes I will bear it , if I be damned I will suffer it as I may if it come to the 〈◊〉 . Let me have my sins though the Devil have my soul , let me have the sweet of the pleasures of sin in this world though I never see the face of God in Glory , this is a most forlorn and divellish resolution . But dost thou know what thou sayest ? true thou shalt bear thy damnation , but thou art never able to bear it without breaking under it , being helpless and hopeless forever . O woe to thee that ever thou wert born ! O poor creature ! If I should cease speaking and al of us joyn together in weeping and lamenting thy condition it were the best course ; It is impossible thou shouldest ever bear Gods wrath . Let these three things be considered . Judg the Lion by the Paw , judg the torments of Hel by some little beginnings of it , and the dregs of Gods vengeance by some little sips of it , and judg how unable thou art to bear the whol , by thy inability to bear a little of it in this life , In terror of Conscience as the wise man saies , A wounded spirit who can bear ? When God layes the flashes of hell fire upon thy soul thou canst not endure it . Whatsoever a man can inflict upon a poor wretch may be born , but when the Almighty comes in battel array against a poor soul how can he undergo it ? Wittness the Saints that felt it , as also the wicked themselves who have had some beginnings of hell in their 〈◊〉 ; when the Lord hath let in horror into the soul of a poor sinner , how is he transported with an insupportable burthen , When it is day he wisheth it were night , and when it is night , he wisheth it were day , all the freinds in the world cannot comfort him , nay many have sought to hang themselves , to do any thing rather than to suffer a little of the vengeance of the Almighty , and one man is roaring and yelling , as if he were now in Hell already and admits of no comfort ; if the drops be so heavy , what wil the whol Sea of Gods. Vengeance be ? If he cannot bear the one , how can he bear the other ? Consider thine own strength , and compare it with all the strength of the Creatures ; and so if all the Creatures be not able to bear the wrath of the Almighty , as Job saies , Job , 6. 12. Is my strength the strength of stones , or is my flesh as brass , that must bear thy wrath ? as if he had said , it must be a stone or brass that must bear thy wrath . Though thou wert as strong as brass or stones , thou could'st not bear it : when the mountains tremble at the wrath of the Lord , shal a poor worm or bubble and shadow endure it ? Conceive thus much , If al the Diseases in the world did seize upon one man , and if all the torments that all the Tyrants in the world could devise , were cast upon him ; and if all the Creatures in Heaven and Earth did conspire the destruction of this man , and if all the Devils in Hell did labor to inflict punishment upon him , you would think this man to be in a miserable case , and yet al this is but a beam of Gods Indignation . If the beams of his wrath be so hot , what is the full Sun of his Wrath , when it shal seize upon the soul of a sinful creature in ful measure ? Nay , If yet thou thinkest to lift up thy self above all Creatures , and to bear more than they all , Then set before thine eyes the sufferings of our Lord Jesus Christ , he that creates the Heavens , and upholds the whol frame thereof ; when the wrath of God came upon him only as a Surety , he cries out with his Eyes ful of tears , and his heart ful of sorrow , and the Heavens ful of lamentation , My God , my God , why hast thou forsaken me ? Matth. 27. 46. Oh thou poor creature , if thou hast the heart of a man , gird up the loyns of thy mind , and see what thou canst do : Dost thou think to bear that which the Lord Jesus could not bear without so much sorrow ? yet he did endure it without any sin or weakness . He had three sips of the Cup , and every one of them did sink his soul ; and art thou , a poor sinful wretch , able to bear the wrath of God for ever ? Yield unto the Evidence of the Truth thus 〈◊〉 , beyond all opposition and gainsaying , and sit down in silence under the Authority of it , and let it settle upon thy soul ; neither question it any more , nor hear any thing against it , when it hath been heard formerly so fully scanned and determined upon such undeniable grounds . Shut the door against the appearance of any sinful shifts , admit no conference with carnal reason any further ; Say , that coast is cleer , that case is concluded ; my corrupt heart hath had a ful hearing . All the Cavils and devices that ever the policy of Hel could coyn , or the falsness and deceitfulness of my own heart could 〈◊〉 or frame , have been alleadged , followed , and pressed to the utmost , they have been answered and confuted , and the definitive sentence is past against mine own soul , by the ful consent of my own apprehension ; I yield the day , I confess the case , I hold up my hand and plead guilty : These are my sins , they are so hainous , so dangerous , I could never have conceived , I could never beleeve it before , but now I yield and confess it freely ; these are the abominations that I have committed , it 's Hel that I have deserved ; I am an undone man , a poor forlorn damned creature ; this is my 〈◊〉 , I cannot prevent it , nor can I bear it , I do not now question it : Awake with this in the morning , sit down with this at the Table , walk with this al the day long , and let this Truth rest with thee , when thou betakest thy self to rest , and it wil over-power and affect thy heart : So Job when his heart came off kindly in a godly remorse for his transgressions , he suffers the 〈◊〉 of his condition to lodg and stay with him , he lies under it , and looks at nothing else , Job , 7. 20. What shall I do unto thee , O thou preserver of men , I have sinned ; q. d. I have no Arguments to alleadge , no excuses to make , I can say nothing , nor do nothing in mine own defence ; only I must say I have sinned , thou art the preserver of men , and unless thou succor me , I must perish , I cannot preserve my self : If the Corrosive be never so keen , the Salve never so searching and operative , yea , though it were applied to the rawness of the Sore , the very proper place for it's work , if ye stirr it continually , now take it off , then lay it on ; it wil never work effectually , 〈◊〉 throughly , or kindly heal the wound ; but you must bind it on , let it stay upon the place by the space of so many hours , then you shal find the proper and powerful operation thereof . So it is with the Soveraign and convicting Truths of Christ , when all Cavils have been answered , and all the pleas which a mans self-deceiving heart hath put in , have been removed ; so that the Truth finds passage to the Conscience , and is applied aright unto the soul ; unless it settle there by a silent subjection unto the strength of it , and admit no further questioning nor debating when the cause is determined by undeniable evidence , it never works kindly , nor prevails 〈◊〉 effectually as otherwise it would . It 's 〈◊〉 policy and practice he dayly attends ; When Scriptures are so pregnant , and Arguments come in with such strength that no carnal pretences can stand before them , though he retires for the present , and seems to leave the cause ; yet upon the next occasion , when any advantage is presented , he brings about the business again , and follows the temptation afresh , and puts in some pretence , while he questions the Truth he hinders the operation of it for the while , while we are parlying and disputing what we should do , we omit so long to do what we ought , and unfit our selves to do what we intend and are resolved of formerly . Therefore when al cavils have been silenced , let not these brablers appear again , nor suffer them to renew their suits and 〈◊〉 any more , but cast them out of consideration ( as we do use to cast bils and barreters out of the Court when the causes have been heard ) settle the heart under the sentence of the Truth , and let it sit down there ; Hear nothing against the determination of the Word , but out of the Word ; and then it 's certain that determination wil never alter before thy condition alter . Give thy soul for gone really according to the righteous Judgment of the Truth , and stop al passages that no carnal reason may come to the speech of thy soul , or pretend any way of rescue , and you wil presently perceive , it wil break kindly under the blow , or else look out for relief elswhere . Go aside then and parley with thy Spirit , and say , The Word upon serious search and examination hath determined it , my Conscience confesseth it , and I now see the loathsomness of my sin , and wretchedness of my self and condition , I go up and down the world as a condemned creature whose doom is past , and look dayly for the day and hour of execution , that death consume my daies , my body drop down to the dust , and my sinful , proud , polluted soul be dragged down into Hel amongst the Devils ; to avoid it , is impossible ; to bear it , is intollerable ; wo to my soul that thus I have sinned , and who shal , who can deliver from this sin , and this death ? Talk not , trouble not me with dispute what my sin and my condition is , but Oh , help me out of it , if it may be . And it 's certain , if thy soul abide here , it wil sink under unsupportable sorrow , and soak it self in it , for this wil take away the sight and sweetness of any thing that may refresh and support the wounded soul , because he wil see his sins in the bitterness and venom of them , where ever he is , and what ever he doth , and as that which poysons al the best of the comforts of this life . He sees his sin in his prosperity , which is but the fatting of him for the slaughter . He sees his sin in his honor , he is advanced the higher that his downfall may be the more miserable . God fils his belly with his hid Treasures of this world , that he may treasure up wrath against the day of wrath . As it is with 〈◊〉 , if it pass through the fire only , it hardly warms it ; but if it lie under the blowing of the sire , it wil melt it . When we take away carnal shifts , and bring the soul to the sight of sin , we put it into the fire , but that only warms it a little ; but when it sits down under the Sentence , it 's then under the Furnace , and that wil melt it . Thus our iniquities are said to lay hold of a man , Psal. 40. 12. When we are under the Sentence which the Word passeth upon our sin , we are then under the reach of our sins , and they then lay hold of us , and that wil cau e that we shal not be able to lookup . All those Truths that we shal hear publickly dispensed out of the word , or we shal privately read in it , which concerns our corruption of which we stand guilty , or that condition into which we are brought by reason of our sin ; We must take them home to our selves , as the special portion the Lord hath appointed unto us in particular , and we must make particular application of them in a peculiar manner unto our selves ; for by this means there is more light without , whereby our sins and estates are more fully discovered , more Eye-salve and Spiritual sight conveyed to our minds , whereby the eye of our understanding is more cleerly enlightened to see our sins , and our misery in them . He that joyns many fires together , they wil not only warm him , but scorch him if he stand neer them . So it is with the Word which is a fire , the joynt Testimony of so many Scriptures , or so many 〈◊〉 Admonitions taken and applied neer , as those which attend our Particular , they wil not only warm and affect the heart a little slightly , but scorch a mans Conscience with the terror , as wel as cleer a mans apprehension with the light ; that is one thing in the 1 Cor. 14. 24. The simple Ideot when he comes before God in the Assembly , and the Word is published and seconded ; the Text 〈◊〉 , he is judged of all , and condemned of all , and so the thoughts of his heart are made man fest , and 〈◊〉 falls down , and saies , these sins are mine , I have committed them ; all these plagues , and threatnings , and judgments are mine , I have deserved the Lord should lay them upon me ; all this guilt belongs to me , how shal I answer it , or be able to undergo it ? All these thus taken home by Spiritual application , become as so many weights added to the burden , which makes it unsupportable . Look as it is in Chyrurgery , it 's not enough to have the Salve , and apply it , yea , and bind it also ; but it must be 〈◊〉 renewed , and so quickened , and then it wil work 〈◊〉 , and marvelous forcibly . So it is when by our own conviction , and the dispensation of the Ministry , the light of our apprehension is made more cleer by the instruction of the Word , the strength of our own conviction established by the conviction of the Word , we apply afresh , follow them , and fasten them afresh upon our souls , and that makes them prevail more effectually than before , like a fresh gale , it makes us go faster on the way we intended . Make and keep the evil of sin really present in thine apprehension ; and that 's the last way to see the vileness of it , and find the venom of it in its greatest efficacy . It was the Observation of the Natural Phylosophers , and Experience and Reason gives in approbation of the course ; the neerer we bring an Object of evil to our view , the more it affects and stirs the heart of him that beholds , when they would terrifie a Malefactor , and wrest out a confession of Truth , they 〈◊〉 the gibbets and instruments of Death that be prepared , set him upon the Rack , make him ascend the Ladder , that the neerness of the evil now approaching may strike terror , and fasten fear and dread upon his Soul ; deal thou so with thine own heart for thy spiritual good . See the evil of sin in the execution of it upon others , and set them before thine eyes , and act it also upon thy self by a through consideration of thine own course . Set the evil of sin before thine Eyes in the execution of it upon others . This was the advice the Lord gives to the rebellious and unbeleeving Jews 〈◊〉 he would have them sensible of the danger of their own 〈◊〉 , he sends them to see the ruine that sin hath 〈◊〉 , the havock it hath wrought in the places of greatest renown , persons of greatest respect for their 〈◊〉 and account before God and men , Jer. 7. 12. Go now unto my place , which was in Shiloh , where I set my Name at the first , and see what I have done to it , for the wickedness of my people Israel . Though that was the place of my Worship , where in my Name and Honor was great , and therefore might in reason be preserved ; they the people of my choyce and 〈◊〉 ones , and therefore might expect pity and commiseration , yet were destroyed and laid wast without remedy , and recovery . So will I do to this house which is called by my Name , in which you trust , and unto the place which I gave unto you and your Fathers , as I have done unto Shiloh . So also when he would make them see the loathsomness of their unnatural departing away from him to other gods , he sends them to other Nations , that they may convince and condemn them for their course , so contrary to reason , and the very carriage of the Heathen , Jer. 2. 10. Pass over to the 〈◊〉 of Kittim , and send unto Kedar , &c. Not that they should make a Journey thither by their bodily presence , but send their thoughts afar off , and in serious consideration present those evils really to their own view , see what sin hath done to others , and be perswaded it wil bring the like evil upon their own souls . Let me so speak to thee , and do thou so practice . Go thou hard-hearted sinner to the red Sea , and hear there Pharaoh belching out his blasphemy against the Lord , Who is Jehovah ? I know not Jehovah , nor will I let 〈◊〉 go : See there the Wheels of his Chariots taken off , and he and his Egyptians crying and flying , Let us fly from the face of Israel , for the Lord fighteth for them . See them drowning and dying , and their dead Carkasses cast upon the shore . This is the hideous and direful destruction that hardness of heart hath wrought . Go thou rebellious sinner into the Wilderness into the Tents of Corah , Dathan , and Abiram : See them rising up against the Lord and his Officers , and reproaching their persons and proceedings , Ye take too much upon you ye sons of Levi , seeing all the Congregation are holy , Numb . 16. 4. Stay but a while , and see them standing in their Tent doors , they and theirs , and see presently the Earth opening and swallowing up them , and all that appertained unto them ; they went down alive to the pit , 〈◊〉 to Hel : And hear al Israel flying at the cry of them , lest the Earth swallow us up also . See the others that offered Incense burning in the 〈◊〉 ; and see what rebellion against God his Officers and Ordinances works . Go thou proud hearted wretch to Babylon , see Nebuchadnezzar walking and vaunting himself upon the top of the Turret ; 〈◊〉 wildering amongst the Beasts of the field ; and from thence pass on to the Pallace of Herod : See him set upon his Throne venting his venom against the dear Servants of the Lord , and the people crying , The voyce of God , and not of man , Acts , 12. 22. he taking the Honor to himself in his heart , and not giving it to God : Follow him thence into his Chamber , and see him breathing out his heart upon the bed of sorrow , the Lice eating out his 〈◊〉 . Go thou covetous Earthly-minded 〈◊〉 to Jerusalem unto Judas ; hear him there plotting and bargaining with the Scribes and Pharisees , 〈◊〉 the Lord Jesus , the Lord of 〈◊〉 for thirty pieces of Silver ; see him 〈◊〉 and 〈◊〉 〈◊〉 Money , and so betraying his Master : follow him thence into the High-Priests Hall , see his pale face , his ghastly looks , and shaking hands ; hear him yelling out of the horror of his heart , I have sinned , Matth. 27. 3 , 4. See him flinging his money away ; and follow him thence , and behold him putting the 〈◊〉 about his neck , sighing out , the blood of Jesus , the innocent blood , the blood of Jesus ; let me not be , rather than be thus miserable and with that he 〈◊〉 himself head-long , and his bowels gush out , and his soul departs out of his body , and the Devils they lay hold upon it : Send thy thoughts post to Hell after him ; hear him there cursing the day that ever he was born , the head that plotted it , the heart that desired it , the Scribes and 〈◊〉 that consented , and gave it , and the tongue that said ; Hail Master . Behold what desperate evils 〈◊〉 wil drive a man unto , and what unfferable desolation it draws with it . As thou seest the execution of the evil upon others So act upon thy self by present consideration ; danger and death when they are at hand and in present expectation they put men upon real expressions , when they see 〈◊〉 must dy , and they must come to answer , sins wil appear as they are , and they must suffer what they do deserve , there is no shift then , their hearts and hopes shake and sink ; act therefore thine own death and thine own judgment , and bring in a real account of thy Condition by daily and real consideration , dye daily , and drag thy heart to the tryal of Gods tribunal , see what thou canst make of it now , that thou mayest know what to expect then ; Go apart , and keep Assises or at least Sessions with thy self I see my sins and my condition , let me see how I can give an account for them and how I can answer to the Lord and his Law , or how I can bear that which follows ; First or last I must come to trial , let me 〈◊〉 up my self before-hand to it . Suppose 〈◊〉 , I heard the last 〈◊〉 blow , Arise ye dead and come to judgment , 〈◊〉 I saw Christ coming in the clouds with thousands , suppose I beheld the thrones set and the Lord Jesus summoning al flesh ; when the bookes shal be opened , and al hidden things brought to light , when the wicked shal not be able to lift up their 〈◊〉 but cal to the Mountains to cover them , they are not able to abide the tryal , and therefore cannot endure the terror of the lamb ; thou canst not but say those are thy sins of which thou never yet repentedst , that thy curse and condemnation is such as thou art not able to avoid , thou canst not answer for the one , nor bear the other ; Therefore bring it up to this conclusion let me not rest in this condition now that the word and my Conscience tells me I shal never find comfort therein at that day . Let me now draw towards a conclusion by setting on the exhortation with two or three Motives . And first consider the danger of the mistake herein , to misse here is to miscarry forever in the great work of our conversion , without any possibility of recovery or redress ; If God never let a man see his evil its certain he never recovers him out of it . When he will prepare a people for destruction and cut out a people on purpose for confusion , and make them ripe for plagues he takes this course , Isa. 6. go thy waies and make the eyes of this people dim and their ears heavie that in seeing they may see and not perceive , hearing they may hear and not understand , least they should be converted and I should heal 〈◊〉 , keep them there and they be safe enough from ever receiving any saving good . So our Saviour Math. 6. 21. 22. The light of the Body is the eye if the light within thee be darkness how great is that 〈◊〉 the whol 〈◊〉 is so ; a wound here is never 〈◊〉 there is no hope of any good coming to a soul 〈◊〉 up in 〈◊〉 It 's made a character , a brand that 〈◊〉 〈◊〉 upon such as be reprobates Math. 13. 13. to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysteries of the kingdom , but to 〈◊〉 in 〈◊〉 that seeing they might see and not understand . If there be but one gate to come into the way miss that & you miss the way so here , therefore when men are but one step betewen them and destruction they are thus discovered Math. 24. 37. they eat , they drank , they married and knew nothing untill the flood 〈◊〉 and destroyed them al , As in a town where there is but one entrance or passage , block up that , there 〈◊〉 〈◊〉 coming in , no going out , and 〈◊〉 no 〈◊〉 of relief . They go not out to seek any , none come in to bring any 〈◊〉 , so here when the mind is blinded , there is no 〈◊〉 of the coming in of any good or for 〈◊〉 〈◊〉 receive 〈◊〉 , the passage of Grace and of mercy is wholy blocked up , therfore our Saviour is said to come to 〈◊〉 〈◊〉 one 〈◊〉 ou by turning of you from your 〈◊〉 , therefore you must see them before you turn from them , no seeing , no turning , no blessing . Acts. 3. 26. It is the easiest way of al other ; It easeth a man of that last reckoning , and arrerages to come ; a seasenable and timely discovery of sin makes a man 〈◊〉 occasions of evil and prevent them , it sets up a fear in the heart and stops a man that he dare not adventure to commit them . He that walks in darkness knowes not whither he goes and therefore must needs go to ruin , he lyes open to al evil that comes , he discerns it not , he wil do any evil be it never so loathsom , he perceives no such evil , he takes sour for sweet , poyson for 〈◊〉 and preservatiues , & swallowes down any thing though death be in it , John 16. 2. they shal think they do God good service when they 〈◊〉 you ; and sayes Paul I was a persecuter blasphemous and injurious and through ignorance I did all this 1. Tim. 1. 13. The kingdom of Satan is the kingdom of darkness ; while he keeps men in ignorance & hoodwinked he can carry them whither he wil ; when the light of the Gospel is once 〈◊〉 up his juridiction fals to the ground , nor can he prevail as before ; It was a good womans speech 〈◊〉 desireing that her children might be instructed 〈◊〉 catechised that their reckoning might be less and their account more easy than hers , having lived in ignorance , children under Parents , and Servants trayned up under good masters that shew them the evils of their wayes and keeps them & affrights from them , they come on so easily to Christ , & are carryed so gently that they know not what terror means , timely conviction keeps them from the pollutions of the world . Lastly it is the safest and surest way . See our sins we must first or last either here to our humiliation or herafter to our confusion ; and we had better see them by the light of the Gospel while we are within sight of 〈◊〉 that we may be relieved , than to see them by the 〈◊〉 of Hell when there is no remedy . If the eye be 〈◊〉 the whol body is ful of light Math. 6. 22. If we would judg our selves we shal not be judged of the Lord 1. Cor 11. 31. Who would not now be convinced that he may then be acquitted see his sins now for his humiliation , that he may never have them then laid to his charge , Jer. 50. 20. In those dayes and at that time saith the Lord the iniquity of Israel shall be sought for , and there shal be none , and the sins of Judah , and they shal not be found , for I wil pardon their iniquities and wil remember their sins no more . How should this encourage thee to seek out for thy sins now , to search thy heart and to look into thy life , when as indeed if thou dost so see thy sins as to sorrow for them and by this sight and sorrow thou be driven to a saviour , thy sins may be sought for but they shal be found no more . When they heard this . The description of contrition stood of two parts wherby the nature of the work was especially discoverd . Partly in the Causes of it , Sight of sin , Sorrow for sin . Effects of it , 〈◊〉 of sin . Sequestration from sin . Concerning the sight of sin so far as it serves our turn in a true conviction of it , in that they stood here as accused by Peter and condemned in their own Consciences as guilty of no less than the blood of Jesus , we have already spoken . The second thing in the text to be considered is the means how this was wrought . And these are two . The first , is a particular Application of their special corruption , the Apostle doth not hover in the general and shoot at rovers , but comes close to them , chargeth them expresly in a special manner , and le ts fly in the very faces of them , this Jesus whom yee have 〈◊〉 , he names not , he blames not any other , he sayes not Judas was a wretch that betrayed him , the souldiers cruel that took him , Pilate base and fearful and 〈◊〉 that condemned him , no this is the Jesus and you are the men that have committed this villany , A person could not be more innocent , a practice more bloody , you are men that stand guilty of this horrible abomination of Crucifying the Lord of Glory . The Doctrine from hence is this . A plain and particular Application of special sins by the Ministry of the word is a special means to bring the soul to a sight of , and sorrow for them . Plain Application and powerful conviction 〈◊〉 together . Let the house of Israel know that God hath made him Lord and Christ whom ye have crucifyed ; you are the men I mean , this is your sin I mention . Thus our saviour the great Prophet of His Church , who spake as never man spake and best knew how to deal with deceitful hearts , he layeth his finger upon the sore , and mark how he pincheth with particulars , as his ordinary manner of dispensation was to the Churches ; Rev. 3. 2. I know thy works , thou hast a name to be alive but thou art dead . I say thou art hypocritical , and I know what I say , and I tell thee openly what I know , thou hast a form of profession but thou hast no heart nor life nor power of religion in thy course ; He that could not erre in what he did teach , he teacheth what Ministers should do in their dispēnsation ; And there was nothing more usual with our Saviour , then to point out particular sins and sinners ; Woe be to you Scribes , Pharisees , Hypocrites . Math. 23. and therefore he doth not closly and covertly as it were give a kind of intimation , afar off what he would , and leaves 〈◊〉 to pick and search out his meaning ; but tells them their own in English as we say : plucks them out by the pole goes not behind the dore to tel men their faults , but gives in testimony against their sin and that to their teeth ; Luke . 16. 15. when the Pharisees in an impudent manner , began to mock at him , he lets fly poynt blanck , You are they that justefy your selves but the Lord knows your hearts ; Yea it was the charge he gives to al his prophets , when they were to deal with the Jewes and to dispense his counsels unto them , Hos. 2. 1. 2. Plead with your Mother plead , tell her she is not my Wife . [ Plead ] is a Law term , cal her by name , summon her into the court of Conscience , follow the suit against her Lay the charge and plead the Acton against her particular sins . Thus Stephen Acts. 7. 51. Yee stiff-necked and hard hearted , yee have alwayes resisted the holy Ghost , as your Fathers did so do yee . So the Apostle frequently Acts , 4. 10. 11. be it known to you and to all the people of Israel , that in the name of Jesus &c. whom ye have crucifyed , This is the stone refused by you builders , you are the men , and this is your evil . The Reasons shall be touched in a word . The place and duty of a Minister requires this , who hath a special charge , and therefore should have a particular care to foresee , and so to prevent the particular and special evils , which he perceives to blemish the Christian course , and endanger the spiritual comforts of the people under his guidance and of whose safety he must give an account ; and this wil not be done unless a man single out the persons and set home their sins in special . The steward is not only to know 〈◊〉 several conditions of the persons in the family but to provide a portion suitable for each , if ever the safety of the whol be provided for ; and the cordials for the weak , milk for the little ones , and stronger meat for those who are of able strength ; the Skil of the Physitian & the onely way to cure a settled and inward distemper as the dropsy or falling sickness , is not to give the patient an ordinary purge , a common receit ; that every Quack-salver wil do and do no good at al ; But he must have that wisdom to hit the humor , and to provide ingredients that wil suit the temper of the party and the 〈◊〉 nature of the disease ; So it is the part of a skilful Minnister to hit the humor of the heart of a sinner , to make a receipt on purpose to meet 〈◊〉 the particular distemper such as wil worke upon , or sluggishness pride hypocrisie , perversness and as the medicine doth upon the spleen or choller , and so the Lord to the Prophet Ezek. 16. 2. Cause the house of Israel to know their abominations ; The Sedulous shepheard who indeed would provide for the wellfare of his sheep , it s not enough that by common survey he casts his eye upon them , but he must pen them , and handle them , search them and 〈◊〉 them , 〈◊〉 to their several ayls , and such Maladies unto which they are subject . So a faithful Minister must 〈◊〉 with poor sinners , as with the Sheep commended to 〈◊〉 care and custody ; he must find them in their particular evils , and follow them with application of special helps . The necessity of sinners requires this : For this manner of the delivery of the Truth , it awakens and stirs up the mind and heart of the Hearer to a more serious attention to that which is spoken , and settles the heart upon a more through consideration of himself and his waies ; unto both which the soul of a sinner rocked as it were asleep in the security of a sinful course , is loth to come ; not willing to hear any thing that would trouble him in his sins , and very ready to lay aside the consideration of that he hears in that behalf . Whereas particular application provokes to the practice of both , cals a man by name as it were , that he must come to his Answer ; he cannot avoid it , it wil not suffer him to make an escape before he give in his Answer : This flings in the light so ful into mens faces that it forceth them to look about them . General Truths generally do little good . That which is spoken to all , is spoken to none at al. No man heeds more than needs he must to such things he hath little heart unto , or takes little delight in . An Inditement or Attachment without a name , read , published , and proclaimed in the face of the World , no man is either troubled at it , or reclaimed by it ; but when the name is recorded , and the man challenged , it makes him bethink himself how to get a Surety , or pay the debt , or prevent the danger . So is it with a general reproof , no man will own it , and therefore no man reforms by it , or is forced to seek out . Thus Nicodemus never left cavilling before the Lord came home to his own person , and touched him to the quick , John , 3. 10. Art thou a Master in Israel , and knowest thou not these things ? See and be ashamed ; a Master not to know that which a Scholler might and should . It 's not enough that we be stirring in the house , and people be up , but we must knock at mens doors , bring a Candle to their bed-sides , and pinch the sluggard , and then if he have any life he wil stir . While the Ministers of the Lord are preaching and publishing the Mind and Counsel of God in the Assemblies , there is some stirring in Gods house , but yet the secure person sits and sleeps on the stool as the sluggard in his bed , unless some special Application pinch him 〈◊〉 the quick : then he begins to look up , and ask who is there ? So it was with David , thou art the man did prevail more with him than al the 〈◊〉 , 2 Sam. 12. As the noise of a piece a far off makes the Fowl listen , but one scattered shot that fals upon the wing or leg makes them cry and stir . All the common discourse came not neer David , but thou art the man ; three words like three smal shot awakened him with a witness . The Nature of the Word calls for this manner of dispensation as that which suits and serves best for the end and work of it . It makes it hit sooner , and pierce more deeply and prevailingly into the heart : The speech of the Minister and his words are like darts and arrows , the right and particular applying them is the level carriage of them to the heart , and so they hit unavoidably , and fasten strongly thereupon . General discourses are like arrows shot a cock-height at al adventures without aim , and so without success or special profit , or powerful work upon the hearer ; men come and go away not touched , not troubled , not affected with any thing . The word is compared to a Sword , the Explication is like the drawing of it . So the Truth in the naked Nature and vertue of it comes to be 〈◊〉 ; but the florishing of the Sword wil never do the deed . But he that handles it suitable to the end and work of it , he must follow the blow if he purpose to force his Enemy either to 〈◊〉 or yield . So it is with the Truth : down-right blows puts somtimes the most cunning Fencer past his Sence ; so 〈◊〉 cunning Hypocrites beyond all their Shifts . See how the Woman of Samaria , John , 4. 18 , 19. Put off our Savior with fond Cavils , sawcy and contemptuous Speeches , until our Savior met with her in particular , Go call 〈◊〉 Husband , she answers , I have no Husband ; our Savior comes within her , Thou hast had five Husbands , and he whom now thou hast is not thine Husband , in that thou sayest right , thou poor sinful Adulteress ; then she fel before our Savior . It is in a mans Spiritual as it is with a mans outward estate . The Bond lies forfeited , and the careless Debtor or Bankerupt he looks not out to pay . He hears the news of a Writ out for him , but sees none to arrest , and therefore he grows fearless . But when the Sergeant arrests him , and drags him to prison , you wil not provide for your debt to pay , provide then to go to prison , that makes him begin to send to friends , to gather up his 〈◊〉 , sel his Commodities , crave Baile and Surety . So it is with careless prodigal sinners which suffer their souls and salvations to lie forfeir , and yet look not out , until some particular word meet and make an arrest upon the soul , and the Minister by his Commission like the Sergeant seizeth upon him , you wil not forsake your sins , you must therefore perish in your sins . He then begins to bethink himself what to do . We here see the reason why there is so little good done by the Ministry of the Word upon the hearts of ungodly men : Many Hypocrites lie skulking under the covers of deceit , and are not discovered ; many proud hearts not humbled , but go on in their sturdy distempers ; many sleepers sit and snort in their security , and go hood-winked down to destruction , and see nothing before they sink into the pit . We do not knock at mens doors , we do not bring the light to their bed-sides , we do not pinch them indeed with sharp and particular reproofs , and those set on to purpose ; we do not put them 〈◊〉 their fence , we do not keep them under the arrest of some conviction , so that they cannot make an escape ; but each carnal reason rescues them from the hold of some common Truths that happily are delivered . Oh we level not , we hit not , we apply not the Word so home , so particularly as the occasions , conditions , corruptions of men require ; and therefore it prevails not with that power , finds not that success which otherwise it might . Common Reproofs are like the confused 〈◊〉 in the Ship when the Marriners were rowing Jonah to the shore , notwithstanding all which , Jonah lies and sleeps under-hatches : But when they go down to him , and laid hold upon him , and awakened him with a witness , Arise thou sluggard , and call upon thy God , lest we all perish , Jonah , 1. 5. He then began to bethink himself where he was , and what he had done ; and then remembred that though he had feared and served the God of Heaven , yet by 〈◊〉 rebellion he had departed away from him . So here , all the while we take up mens minds , and exercise their Ears and thoughts with some hovering Discourses , and common words of course , We are all sinners , In many things we offend all , All flesh is frail ; but I hope better things of you , I hope there is none such amongst you . Those daubing discourses and roving reproofes , toothless , powerless dispensations , like arrowes shot a cock-height , they touch not , trouble not , and in the issue profit no man at all . They come proud and stubborn and perverse and careless , they sit so and returne so , day 〈◊〉 day and year aster year . But you should shake up a sinner , go down under the hatches to Jonah set upon the hearts of men in particular Awake thou 〈◊〉 . Thou a master of a family and 〈◊〉 not , 〈◊〉 not those that are under thee ? Thou a servant yet stubborn and 〈◊〉 , and 〈◊〉 not to those that are set over thee in the Lord : 〈◊〉 thou a Wife and dost not reverence and obey with 〈◊〉 him whom God hath made thy head and guide ? Art thou a member of a Christian Congregation , and hast the name of Christ called upon thee , and art thou treacherous to the Covenant of Christ , opposest the government and spirit of Christ , and despisest the 〈◊〉 of the Lord Jesus ? Awake you 〈◊〉 masters and rebellious servants , perverse wives , treacherous and 〈◊〉 embers ; Know that your Religion is vain and your selves also while these distempers rest in your bosom ; cal upon your own hearts for 〈◊〉 and repentance , and unto God for mercy that you perish not . Thus when Peter was recovered out of his fal , and had the blood of Christ running warm in his veynes , and the power of the spirit of the Lord now setting on the right hand of the Father filling his heart with love to his Saviour and zeal for his glory ; see how sharply 〈◊〉 applies the keenest 〈◊〉 to cut the Consciences of al to whom he speaketh without fear or partiality , Acts. 4. 10. 11. Be it known to you , Oh ye rulers and all yee people of Israel , that by the name of Jesus of Nazareth whom yee have crucified , you have slayn the just and inocent one and desired a murderer to be given to you &c. and see the success , God added daily to the Church such as should be saved . It 's Cartwrights expression , when our saviour sent out the sons of thunder then Satan fel like lightening from Heaven , the right levelling the ordinances of Christ wil 〈◊〉 make battery in the kingdom of Satan ; sharp reproofs make sound Christians . It 's a course which God commends in scripture , and hath not fayled to bless . Judges 2. 4. When the Angel pleaded the inditement so punctually so plainly against the people , their hearts brake al in pieces under such blowes , they lift up their voyces and wept , they left cavilling and replying , and fell to weeping 〈◊〉 . Here see the reason why the best preaching finds the least and worst acceptance at the hands of rebellious sinners , that which works , and troubles most , that they most distast , that which gives the least quiet to them , to that they give the least respect and liking . like children they love raw fruit which wil breed worms and sickness , rather then worme-seed though that would prevent both . So men love raw and windy discourses to please sinful humors , and corrupt hearts , rather than some bitter and particular reproofs which would make them sound in the Faith. Ahab wil nourish four hundred false Prophets at his Table , feed them with Dainties , and make choyce provision for them , that they may feed his humor , and speak good things to him ; when he is not able to abide the sight , scarce to hear the name of ' Micaiah the Prophet of the Lord , who would speak the Counsel of the Lord without fear and partiality , 1 Kings , 22. So they in Isai. 30. 10. They say to the Seers , see not ; and to the Prophets , 〈◊〉 not unto us right things ; 〈◊〉 smooth things : such as might suit their sensual Appetites , and would down without chewing . And it 's strange to see when such men have told a grave tale , and vented a heartless , toothless discourse , neither pith 〈◊〉 power in it ; I say ; it 's strange to see what admiration and esteem such carnal hearts wil set upon such persons and expressions ; great their parts , prudence , and discretion : Oh how sweet and seasonable their discourse , how glad to hear , and how unweariable to attend such : And al the while they may sit and sleep in their sinful condition , and neither have their Consciences awakened , nor their corruption discovered . Squeamish Stomachs had rather take 〈◊〉 a whol week together than a bitter Potion one day . This is the Disease which Paul complains of as incident to the last Age of the World ; and therefore adviseth his Scholler Timothy , 2 Tim. 4. 2 , 3. To be instant in season , out of season , convince , rebuke , exhort , for the time will come that men will not endure sound Doctrine ; but according to their proper lusts , having itching Ears , will heap to themselves Teachers : itching Ears must be scratched , not boxed . Information : It 's not only in the Liberty , but it 's the Duty of a Minister , according as the Text suits , and the condition of the Hearers answer , to aim at the sins of the persons and people to whom he speaks . Particular application implies a special intendment of the parties , 1 Kings , 21. 20. When Ahab met Elijah , he salutes him on this manner , Hast thou found me , O mine Enemy ? He answers him , I have found thee , q. d. It was my duty to do so , and therefore I have endeavored it , and according to my desire and endeavor I have accomplished it , I came on purpose . Ezek. 33. 8. If the Watch-man do not 〈◊〉 the wicked from his way , that wicked man shall die in his iniquity ; but his blood will I require at his hand . The necessity of the people , the nature of the work which he intends , and the charge of his place which lies upon him , cals for this at the hands of a Minister . Will not common Sence conceive it reasonable , that the Physitian discover the Nature of the Disease that troubles the Patient , and put in such Ingredients as may purge the particular Humor ; it 's the choycest skil he can use , and the chiefest good he can do ; and therefore he should intend it and endeavor it in a special manner : Would you not have the Commander in the Field search the particular disorder in the Camp , and pursue the reformation of it in each special passage thereof . Herein the Faithful Execution of his place appears . This I speak the rather to crush that vain Cavil of captious Spirits ; Why did not the Minister mean me , intend me ? if the Word meet with their corruptions , and begin to ransack and search the festered sores of their guilty Consciences ? I Answer four things : If 〈◊〉 heart misgive thee that thou art 〈◊〉 , he did mean thee , he should mean thee . If thy heart condemn thee , know that God is greater than thy Conscience , and knows more than he can express , or thou perceive in thy self . However it is , He had thee in his intendment in what he said ; If thou wert faulty , to reform the evil ; if not faulty , to forewarn thee : For a faithful Minister should intend the good of all in al it 〈◊〉 , and they should receive it . If happily thou be freed from the outward practice of the evil , yet thou hast the spawn of it in thy soul , and that which wil provoke thee unto it , and that corrupt part hath given approbation to the evil ; thou hast not set thy self so much against the evil , and that hath made thee so far share in the evil , and so justly subject to share in the reproof . Thus the Apostle chargeth the Jew , Rom. 2. 1. When the Jew would plead his Innocency from such evils of the Gentiles , because he is ready to condemn and judg them in that behalf , saies the Apostle , Thou therefore that judgest another , thou condemnest thy self , for thou thy self dost the same things ; but it might have been replyed , We do not , we are not whisperers , back-biters , guilty of 〈◊〉 , malice , covetousness , &c. Interpreters answer , that the Apostles meaning is , Though they committed not such evils , yet the corruption of their Nature suited with them , and so shared in them , and therefore justly liable to the like 〈◊〉 of the Law more or less . He meant what he said , and what his words meant , If there be any evil in them , bear witness of the evil , John , 18. 23. and it 's just a man should bear his blame . Would'st thou fish more out of a mans meaning than thou canst find in his words ? I fear thou meanest to be a Caviller . It 's a certain Argument of a captious and contentious disposition , and commonly of a man that carries a galled Conscience , that seeks waies and means to make a fault when he cannot find one . It 's a word 〈◊〉 Exhortation , 1. To Ministers , 2. To People . To Ministers , what they should do : To the People , what they should desire . To the Ministers : They have a pattern here for their 〈◊〉 . If we wil be faithful to our Places , and the Work commended to our Care , faithful to the souls of the People ; if we would further the Work of the Lord , and the Word , and see the fruit of our labors to the conviction and conversion of such as belong unto Gods Council : This is Gods way in which we must walk if we purpose to find Gods blessing , that others may reap the profit , and we the comfort of our pains at the great Day of our Account ; we must by particular Application make men see their sins , if ever we hope they shal see the Salvation of the Lord. How to stere our course in this so tickle a Channel , and so tender a Work , these following Directions will not be unseasonable . First , We must learn to bottom our Application upon the blessed Word of the Lord rightly apprehended , and opened plainly by undeniable Evidence . Then our Application wil come with uncontroulable power to the Conscience , when it comes guarded with Authority and 〈◊〉 of the Truth ; and men cannot but give way to those Reproofs , when they cannot gainsay the evidence of Gods mind and Counsel therein . That however carnal hearts wil secretly be weary of them , yet they wil not dare openly to oppose them , because they perceive that they must oppose the Counsel of God. plainly dispensed therein , and in their own Conscience also . Therefore I have ever judged it most seasonable , if I would pursue a sinful course breaking out , not by the by to pull it into a discourse , but to take a Text on purpose , wherein it is plainly condemned . That the people may hear God in his Word speaking before we speak ; this is to shew our Commission before we do Execution , and this wil stop mens mouths . Never balk any thing that is in the Text , never wrest any thing out of the Text that is not there , for that savors too much of a mans own spirit or passion , or private ends , al which must be avoided as much as Hell. If any man speak , let him speak as the Oracles of God , 1 Pet. 4. 11. not our fancies , or passions , or conceits , but let Gods Oracles be heard only . It 's lawful for a Minister so to cast the mould , and carry the frame of his Application that the guilty parties may conceive it , and their Consciences find and feel 〈◊〉 , that they be the parties that the Lord points out , and intends of purpose to 〈◊〉 and pursue , Matth. 21. 41. 45. Thus our Savior laies out the corrupt carriages of the Scribes and Pharisees , and paints them out so lively that they felt him , and were forced to give in evidence of their own condemnation against themselves ; as in verse 41. They say , he will miserably destroy those wicked men ; and verse 45. When the chief Priests heard this , they perceived that he spake of them . In case either some false Opinions are spreading , or some corrupt and sinful practices are like to grow and leven and that speedily and dangerously , It 's lawful in way of caution and prevention to discover mens sins and errors in their own words , that others may avoyd them the better , and they be ashamed of them the more Thus Peter discovers the faults and wretched behaviour of the Jewes to our saviour in their own words . Acts. 3. 14. you denyed that holy and just one and desired a murderer to be granted to you : Not him but Barabbas . 1. Cor. 15. 22. How say some among you , that there is no resurrection ? Nay it s lawful to name special persons in an evil , if there may thereby be special warning given to others from falling . So Paul to Timothy 2. Tim. 1. 15. of whom is Phygellus and Hermogenes it's Calvins 〈◊〉 upon the place , they were more famous , and therefore their Apostacy might be a means to draw others , therefore he gives warning concerning them . If any man say this is to shame men , I answer their sins should be made shameful , & they should take shame for them , that they may sorrow for them and forsake them . Let our Application go so wel guarded and fensed against al exceptions and cavils that a sinner may not be able to rescue himself or make an escape by carnal reason . As Acts. 6. 10. It 's said they were not able to resist the wisdome and the spirit by which he spake . Math. 22. 34. our saviour Christ put the Sadducees to silence . Let it be done with pity and tender compassion to mens souls , though with zeal and indignation against their sins . 2. Tim. 2. 24. 25. the servant of the Lord must be patient and gentle towards al in meekness instructing those that oppose themselves . As a Chirurgeon may be most compassionate when he cutts most deep even to fetch up the core , and therefore the Apostle adds both to Titus , shew all meekness to all men , and therefore to the Cretians and yet rebukes them sharply . Titus . 1. 13. He that is truly meek , and pities the souls of men most he wil shew least pity to their sins , all sharpness of rebuke and yet al meekness of spirit do wel accord . The exhortation to the people is that as ever you desire to see your sins and have your hearts brought to sorrow for them , you must desire it and delight in it , that you may have the light brought home to your souls in way of particular applycation to your own sins , there is no means so effectual as this , therefore desire God that your ministers may take such paines that they may speak to your Consciences . Take three considerations here . Weigh sadly that when the Minister speaks in way of Applycation so as to discover thy sins , he doth no more than he may , nay no more than he should in point of Conscience , his life lyes at stake if he should not deal plainly and faithfully . and therefore know its unreasonable for thee to quarrel with the Minister , or with that he speaks when he hath the word for his warrant in what he does . Look at the good of the dispensation of an ordinace and overlook the 〈◊〉 of it . As some would not see but drink of the Physick minding the wholsomness and bearing with the unpleasantness of it for the present . As it 's wearisom to the Surgeon to be raking in the sore , so it is to the Minister , but it is for thy good , and therfore though it be painful and cross to thy carnal affection yet thou shouldest take contentment in such a dispensation of the word as is such an effectual means of thy good . When thou findest thy heart 〈◊〉 , consider that an under quiet taking in sharp reproof it s a sound argument of the sincerity of thy heart and truth of thy love to God and his word . When a man 〈◊〉 to be shaken in his Comforts , and a sharp and keen reproof comes home to a man , to force him to see and be humbled & reform his evil wayes , if he can 〈◊〉 receive and yield 〈◊〉 to such a reproofit's a sign his heart is sincere in the sight of God when he saies as they did Zach. 13. 6. these are the wounds I received in the house of my friends . When they heard this . We heard before that application and special discovery of our particular corruptions , what force it had to break the heart . We have here yet a Second means couched in the manner of the 〈◊〉 expressed in the Text. The word is read in the Participle , and carries a kind of 〈◊〉 endeavor with it , a 〈◊〉 of mind about that which was heard . In hearing they heard it , and when the Sermon was over , & they had received the message of the Lord delivered by the Apostle , when they ( happily ) were departed , yet that word departed not out of their Ears and hearts . They heard it over again , they mused upon it , it stuck by them , their thoughts recoiled afresh upon the consideration thereof , it pressed heavy upon their hearts ; Conviction brings the sin , Application laies it , Meditation settles it upon the heart , that it sinks under it as unsupportable . Hence then the Doctrine is , Through Meditation of sins applied , is a special means to break the heart of a sinner . As men that are stoned and pressed to death , while the stones are few that are cast , and the weight not great , may be they are troubled and wounded in some measure but their bones are not broken nor yet their lives hazarded , but while they stil continue flinging and adding to the number and weight , their bones break and their lives fayl under the overbearing pressure that is put upon them . A serious thought and right apprehension and application of a sin , toucheth and troubleth the sinner ; but daily meditation flings in one terror after another , and followes the soul with fresh consideration of yet more sin , and yet more evil , and that more hainious and yet more dangerous beyond al pprehension and imagination ; so that a sinner is stoned to death as it were and breaks under the burthen of it . Thus the repenting Church Lam. 3. 19. 20. In remembring mine affliction , the wormewood and the gall my soul hath them still in remembrance and is humbled in me , in remembring I remembred , they were daily musing and continually poring and that made them pierce in wardly ; look as it is in the body it is so in the soul ; meat minced if never 〈◊〉 and digested , it never nourisheth ; A potion prepared and given if not retayned and kept in the stomack it never purgeth or worketh kindly for cure , So here in the soul , Applycation carves out a fit potion of truth to the sinner , but Meditation is that which digests it and makes good blood of it . Applycation compounds the potion , a particular reproof which is keen in the working brings it home , but meditation retaynes it , that so it may work kindly & put forth the 〈◊〉 powerful effect for the loosening of those loathsom lusts ; which are like noysom and corrupt humours , which threaten the death and ruin of the soul. This is one thing which is undoubtedly implyed in that place by the consent of al interpreters that I know Psal. 77. 10. While the prophet was taking up his thoughts with attendance to his own distempers and sinful provocations , and the Lords departure from him by reason of the same , he sits down almost overwhelmed with the direful apprehension thereof , I said this is my death , but I wil remember the changes of the right hand of the most high , this poring upon his own sins and 〈◊〉 was his death , therefore he turns the tables and turns his thoughts another way and that was the cure of those discomforts , even the remembrance of the former , the former expressions of Gods favour and faithfulness it s also one part of the meaning of that text , Psal. 40. 12. My sins have taken such hold of me that I cannot look up , when we lay hold upon them by serious meditation then they lay hold upon us , and when our minds attend not but slip aside from the serious consideration of them then they slip away from us . For explication we shal . 1 Shew what this meditation is . 2 Apply the general Doctrine to the particular occasion , and see how this helps forward this work . Then , 3 We shal make use . For the first . Meditation is a serious intention of the mind whereby wee come to search out the truth , and settle it effectually upon the heart . An intention of the mind ; when one puts forth the strength of their understanding about the work in hand , takes it as an especial task whereabout the heart should be taken up and that which wil require the whol man , and that to the bent of the best ability he hath , so the word is used 〈◊〉 . 1. 8. thou shalt not suffer the word to depart out of thy mind , but thou shalt meditate therein 〈◊〉 and night , when either the word would depart away or our corruptions would drive it away , meditation layes hold upon it and wil not let it go , but exerciseth the strength of the attention of his thoughts about it , makes a buisiness of it as that about . which he might do his best , and yet fals short of what he should do in it . So David when he would discover where the stream and overflowing strength of his affections vented themselves , he points at this practice as that which employes the mind to the ful . Psal 119. 197. Oh how I love thy law , it is my meditation all the day , love is the great wheel of the soul that sets al on going , and how 〈◊〉 that appear ? it is my meditation day and night ; the word in the original signifyeth to swim , a man spreads the breadth of his understanding about that work , and layes out himself about the service wherein there is both difficulty and worth . Serious . ] Meditation is not a flourishing of a mans wit , but hath a set bout at the search of the truth , beats his brain as wee use to say , hammers out a buisiness , as the Gouldsmith with his mettal , he heats it and beats it turnes it on this side and then on that , fashions it on both that he might frame it to his mind ; meditation is hammering of a truth or 〈◊〉 propounded , that he may carry and conceive the frame and compass in his mind , 〈◊〉 salute a truth as we pass by occasionally but solemnly entertain it into our thoughts ; Not look upon a thing presented as a spectator or passenger that goes by : but lay other things aside , and look at this as the work and employment for the present to take up our minds . It 's one thing in our diet to take a snatch and away , another thing to make a meal , and sit at it on purpose until wee have seen al set before us and we have taken our fil of al , so we must not cast an eye or glimpse at the truth by some sudden or sleighty apprehension , a snatch and away , but we must make a meal of musing . Therefore the Psalmist makes it the main trade that a Godly man drives , professedly opposite to the carriage of the wicked , whether in his outward or inward work , in his disposition or expression of himself in his common practice ; whereas they walk in the corrupt counsels of their own hearts , stand in the 〈◊〉 of sinners , not only devise what is naught , but practice and persevere in what they have devised , and sit in the seat of the scorners ; A blessed man his rode in which he travels , his set trade he meditates in the Law of God day and night : that is the counsel in which he walks , the way in which he stands , the 〈◊〉 in which he fits . Look at this work as a branch of our Christian 〈◊〉 , not that which is left to our liberty , but which is of necessity to be attended and that in good earnest 〈◊〉 a Christian duty , which God requires , not a little available to our spiritual welfare . The end is doubly expressed in the other part of the description . 1 The searching of the truth . 2. The effectual setling of it upon the heart . The search of the truth : Meditation is a coming in with the truth or any cause that comes to hand , that we may enquire the ful state of it before our thoughts part with it , so that we see more of it or more clearly 〈◊〉 fully than sormerly we did , this is one thing in that of the Prophet Hos. 6. 3. Then shall yee know if you follow on to know , when we track the 〈◊〉 of the truth , in al the pass 〈◊〉 until we have viewed the whol progresse of it , from truth to truth from point to point . This it is to 〈◊〉 for wisdom , Prov. 2. 2 When men have found a mine or a veyn of Silver , they do not content themselves , to take that which is uppermost and next at hand within 〈◊〉 which offers it self upon the surface of the Earth , but they dig further as hoping to find more , because they see somewhat . So meditation rests not in what presents it self to our consideration , but digs deeper gathers in upon the truth , and gaynes more of it then did easily appear at the first , and this it doth . 1 When it recals things formerly past , sets them in present view before our consideration and judgment Meditation sends a mans thoughts afar off , cals over and revives the fresh apprehension of things done long before , marshals them al in rank together , brings to mind such things which were happily quite out of memory , & gone from a man , which might be of great use and special help to 〈◊〉 our condition according to the quality of it ; may be Conscience starts the consideration but of one sin , but meditation looks abroad , and brings to hand many of the same , and of the like kind and that many dayes past and long ago committed , This distemper now sticks upon a man and brings him under the arrest of Conscience and the condemnation thereof . But saies meditation let me mind you of such and such sins at such and 〈◊〉 times , in such and such companies , committed and multiplyed both more and worse than 〈◊〉 that now appear so 〈◊〉 and so troublesom to you ; meditation is as it were the register and remembrancer , that looks over the records of our daily corruptions , and keeps them upon file , and brings them into court and fresh consideration 〈◊〉 . 13. 26. Thou makest me to possess the sins of my youth : This makes a man to renew the sins of his youth , makes them fresh in out thoughts , as though new done before our eyes . This Interpreters make the meaning of that place Job . 14. 17. My trangression is sealed up in a bag , and thou sewest up mine iniquity , though God do thus , yet he doth it by this means in the way of his Providence , i. e. by recounting and recalling our corruptions to mind , by serious meditation we sew them all up together , we look back to the linage and pedegree of our lusts , and track the abominations of our lives , step by step , until we come to the very nest where they are hatched and bred , even of our original corruption , and body of death , where they had their first breath and being , links al our distempers together from our infancy to our youth , from youth to riper age , from thence to our declining daies . So David , from the vileness of his present lusts is led to the wickedness in which he was warmed , Psal. 51. 5. This was typed out in the old Law by the chewing of the cud ; Meditation cals over again those things that were past long before , and not within a mans view and consideration . Meditation takes a special Survey of the compass of our present condition , and the Nature of those corruptions that come to be considered : It 's the traversing of a mans thoughts , the coasting of the mind and imagination into every crevis and corner , pryes into every particular , takes a special view of the borders and 〈◊〉 of any corruption or condition that comes to be scanned , Psal. 119. 59. I considered my waies , and 〈◊〉 my feet unto thy testimonies ; 〈◊〉 turned them upside down , looked through them as it were ; a present apprehension peeps in as it were through the crevis or key-hole , looks in at the window as a man passeth by ; but Meditation lifts up the latch and goes into each room , 〈◊〉 into every 〈◊〉 of the house , and surveyes the composition and making of it , with all the blemishes in it . Look as the Searcher at the Sea-Port , or Custom-house , or Ships , satisfies himself not to over-look carelesly in a 〈◊〉 view , but unlocks every Chest , romages every corner , takes a light to discover the darkest passages . So is it with Meditation , it observes the woof and web of wickedness , the ful frame of it , the very utmost Selvage and out side of it , takes into consideration all the secret conveyances , cunning contrivements , all bordering circumstances that attend the thing , the consequences of it , the nature of the causes that work it ; the 〈◊〉 occasions and provocations that lead to it , together with the end and issue that in reason is like to come of it , Dan. 12. 4. Many shall run to and fro , and knowledg shall encrease : Meditation goes upon discovery , 〈◊〉 at every coast , observes every creek , maps out the dayly course of a mans conversation and disposition . The second End of Meditation is , It settles it effectually upon the heart . It 's not the pashing of the water at a sudden push , but the standing and soaking to the root , that loosens the weeds and thorns , that they may be plucked up easily . 〈◊〉 not the laying of Oyl upon the benummed part , but the chafing of it in , that suppleth the Joynts , and easeth the pain . It is so in the 〈◊〉 ; Application laies the Oyl of the Word that is searching and savory , Meditation chaseth it in , that it may soften and humble the hard and 〈◊〉 heart : Application is like the Conduit or Channel that brings the stream of the Truth upon the soul ; 〈◊〉 Meditation stops it as it were , and makes it soak into the 〈◊〉 , that so our corruptions may be plucked up kindly by the Roots . This settling upon the heart appears in a three-fold work . It affects the heart with the Truth attended , and leaves an Impression upon the Spirit answerable to the Nature of the thing which is taken into Meditation : 2 Pet. 2. 8. It 's said of Lot , in seeing and hearing , he vexed his righteous soul. Many saw and heard the hideous abominations , and were not touched nor affected therewith . No more had he been , but that he vexed and troubled his own righteous soul , because he was driven to a dayly consideration of them which cut him to the quick . The word is observable , it signifies to try by a touch-stone , and to examine , and then upon search to bring the soul upon the rack : therefore the same word is used , Matth. 14. 24. The Ship was tossed by the waves ; the consideration of the abominations of 〈◊〉 place raised a tempest of trouble in Lots righteous soul. This the wise man calls laying to the heart , Eccles. 7. 1 , 2. It 's better to go to the house of mourning than to the house of laughter ; for this is the end of all men , and the living will lay it to his heart . When the Spectacle of Misery and Mortality is laid in the grave , yet savory Meditation laies it to a mans heart , and makes it real there in the work of it . The Goldsmith observes that it is not the laying of the fire , but the blowing of it that melts the Mettal : So with Meditation , it breaths upon any Truth that is applied , and that makes it really sink and soak into the soul ; and this is the reason why in an ordinary and common course of Providence , and Gods dealing with sinners , ( leaving his own exceptions to his own good pleasure ) that the most men in the time and work of Conversion have that scorn cast upon them , that they grow melancholly . And it 's 〈◊〉 thus far in the course of ordinary appearance ; The Lord usually never works upon the soul by the Ministry of the Word to make it effectual , but he drives the sinner to sad thoughts of heart , and makes him keep an audit in his own soul by serious meditation , and pondering of 〈◊〉 waies ; otherwise the Word neither affects throughly , nor works kindly upon him . It keeps the heart under the heat and authority of the Truth that it 's taken up withal , by constant attendance of his thoughts . Meditation keeps the 〈◊〉 under an arrest , so that it cannot make an escape from the Evidence and Authority of the Truth , so that there is no way , but either to obey the Rule of it , or else be condemned by it . But escape it cannot , Meditation meets 〈◊〉 stops al the evasions and sly pretences the fals-hearted person 〈◊〉 counterfeit . If a man should deny his fault , and himself guilty , Meditation will evidence it beyond all gainsaying , by many testimonies which Meditation wil easily cal to mind ; remember ye not in such and such a place : upon such an occasion , you gave way to your wicked heart to do thus and thus ; you know it , and God knows it , and I have recorded it : If the 〈◊〉 would lessen his fault , Meditation aggravates it ; or if he seem to slight it , and look at it as a matter of no moment , yet Meditation will make it appear , there is greater evil in it , and greater necessity to bestow his thoughts upon it than he is aware of . Hence it is Meditation laies 〈◊〉 unto the soul , and cuts off al carnal pretences that a wretched self-deceiving hypocrite would relieve himself by ; and stil lies at the soul , this you did , at that time , in that place , after that manner ; so that the soul is held fast prisoner , and cannot make an escape ; but as David said , Psal. 51. 3. My sins are ever before me : Consideration keeps them within view , and will not suffer them to go out of sight and thoughts ; and therefore it is Paul ioyns those two together , 1 Tim. 3. 15. Meditate in these things , and be in them . It provokes a man ( by a kind of over-bearing power ) to the practice of that with which he is so affected : A settled and serious Meditation of any thing , is as the setting open of the Flood-gates , which carries 〈◊〉 soul with a kind of force and violence , to the performance of what he so bestows his mind upon ; as a mighty stream let out turns the mill . Phil. 4. 9. Think of these things , and do them : thinking men are doing men . Psal. 39. 3. While I was thus musing , the fire brake out , and I spake : the busie stirring of Meditation is like the raising of a tempest in the heart , that carries out all the actions of the man by an uncontroulable command . I considered my waies , and turned my feet unto thy Statutes : right Consideration , brings in a right Reformation with it . The Nature of the Duty is thus opened ; let us apply it now to the particular , and give in the Reasons of the Truth , why this Meditation brings in this Contrition , and heart-breaking . I might argue from the former Description , that which makes a through search of our 〈◊〉 , and settles them effectually upon the soul , that is a fit means to break our hearts with them ; but thus meditation doth , as it hath been formerly disputed , therefore it is a fit means to break the heart . But I shall add a double Argument briefly ; they both shal be taken from the special effects of Meditation , which are marvelous pregnant to this purpose . These come neerer to the Point in hand , and apply the general Doctrine to this special occasion . Meditation sharpens the sting and strength of corruption , that it pierceth more prevailingly ; It draws out the venom , the quintessence of the evil of a corruption , and lets in that upon the heart and conscience of a sinner , which stings and torments him in greatest extremity : makes him see more in his distemper than ever he suspected , makes him feel it far worse than ever he could have imagined it could have been . As it is in the Art of Chymistry and Distillation , by their dexterity and skil in that course ; they draw out the very spirits of the Mettal , or Herb , or Liquor , as the Spirits of Wine , the Oyl of Gold , &c. and five drops of that wil work more strongly than five 〈◊〉 , five spoonfuls of the Body of the Herb , or Water in the gross , because there is nothing but Spirits as it were gathered together in a narrow room , and therefore they are active in the highest degree . If it be Spirits of Poyson , it kils suddenly , it 's present death , past recovery ; if of Cordial or Preservative , they comfort and refresh beyond imagination , 〈◊〉 and strangely . So here ; Meditation is this Spiritual Chymistry , or the art of holy Distillation , which draws out the Spirits of the poyson and bitterness that is in corruption , Spirituallizeth the plague and venom of the vengeance that attends every transgression ; and though it was never so smal in the eye of the world yet it stings the heart more than the greatest evil which is committed , if not mused on , nor attended . Thus David when by consideration he had viewed 〈◊〉 his course , saw the infinite loathsomness of it , that it sunk his heart ; which for the while , when he attended it not , did not stick upon him , nor trouble him . He looks now at the root of sin whence it came , at the extent in the highest strain in spiritual wickedness : Against thee , thee only have I sinned , Psal. 51. 4. I said in my hast , in my sudden foolish apprehension , it was but against a man , my Servant , my Subject , and Vassal , and therefore no such great matter nor grievous evil , if I as a Prince did gratifie my own desire ; but now I see it was against thee , thee only , the God of Justice , and Mercy , and Fidelity , and Truth . That was the extent of it , how far it went. Again , Deliver me from blood guiltiness , O. God : he now saw upon more serious consideration , it was not a point of Policy , a slight of subtil and secret conveyance that would color over the business , and free him from blame , because he intimated his mind to Joab to act it . But now he saw it was not Joabs treachery , nor the Sword of the Children of Ammon , 2 Sam. 11. but it was he that had taken away the life of Uriah : The dead body of Uriah was dished out to him as his break-fast every morning . Thus for the extent of it . Again , upon consideration he looks to the 〈◊〉 of it ; Thou Lord lovest Truth in the inward parts : Now he 〈◊〉 his sending for , his 〈◊〉 , his welcoming of Vriah , his pretence of care to send him to his own house , was nothing but apparent treachery against the Law of God , and light of his Conscience , and knowledg which the Lord had set up in him . The root that bred and fed these bitter fruits , was his 〈◊〉 heart , and body of sin , yet not so mortified , which he brought from his Cradle , which the Lord loaths , as a God of Truth , who loves Truth , who may justly condemn him and reject him for his departing from it , doubling and dissembling in a continual falsifying to Vriah by al his fair speeches , and glozing pretences , he 〈◊〉 to express his respect unto him . Meditation doth not only pinch the heart with the present apprehension of sin committed , but by the dayly attendance upon the evil of iniquity now considered , it holds the heart upon the rack under 〈◊〉 and unsupportable pressures ; 2 Pet. 2. 8. Lot dayly seeing and hearing of the loathsomness of their hideous and unnameable abominations , vexed his righteous soul : Many saw and heard as much as Lot , and happily more , and yet were never troubled thereby ; no more would he have been , but that he tormented his righteous soul by the dayly consideration , of these abominations practiced . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is marvelous pregnant : It signifies , 1. To prove and examine by means of the rack , or by way of torment , to make inquisition touching the Truth . So Lot kept his soul upon the rack of restless vexation , as by the continual hearing , so by the constant consideration of the hellish villany of the Sodomites ; and therefore the Evangelist useth it to signifie the boisterousness of a storm when the Sea is raged by the wind to the height of violence and rage : Matth. 14. 24. Meditation raiseth a storm or tempest of distress in the soul. A sudden and present apprehension , a flashy thought of the evil of sin , is like the flourish of a Sword afar off , which a man neither seels nor 〈◊〉 at the utmost ; it 's but like the glaunce and fall of a blow , which it may be ripples the skin , whereas deep and through Meditation is as it were doubling of the blow , that steddy recoyling of a mans thoughts , is the stabbing of the heart through , and through again , makes the sinner bleed inwardly and abundantly . When the sinner would put by the stroke of the Truth , and shake off the danger of the sin now discovered , and applied , and set on , Meditation follows the blow home , and puts the soul beyond its sence , nay , it is so , it must be so , it wil be so : beleeve it , and expect it , for you shal find it worse than others do express , or you can conceive ; for this is the voyce and verdict which Meditation gives in . The Prophet Jeremy expresseth the nature of the departure of the people from the Lord , thus : It is an evil and a bitter thing that thou hast departed away from the living God , Jer. 2. 19. And yet Job tels us , and experience and profession of the wicked proclaims it to al the world , That wickedness is sweet in the mouth of the ungodly , he hides it under his tongue ; though he spare it and for sake it not , Job , 20. 12 , 13. but keep it still within his mouth , as a pleasing morsel to his 〈◊〉 . If you ask the reason why these bitter pills seem so sweet to a base heart ? Amongst other Reasons , this is one ; It fares with a mans sins as somtimes 〈◊〉 see it in the Physick of the body ; bitter pils if they be swallowed of a sudden , there is little sence of the bitter and unpleasant tast of them , or at least it lasts not long : but if they be chewed over and over , they wil then appear as they are , and a man wil be compelled to confess the extream bitterness that is therein . So it is with wickedness to a carnal heart : Your pride , and stubbornness , perversness , and rebellion , and carelesness , and laziness , and your noysom uncleanness , they are a pleasant morsel to your prophane and 〈◊〉 hearts , you rol them under your tongues , and take delight in them ; it 's because you swallow them down without any chewing , any serious consideration ; you swallow down your pride , and way 〈◊〉 , and disobedience ; whereas did you but chew these things , and weigh them in a right consideration , you would then feel that which one day you shall find , there is bitterness in the end . Meditation is that which encreaseth the weight of the evil of sin , presseth it down upon the Conscience , and burdens the heart with it until it break under it . It gleans up , and rakes together althe particulars , adds dayly to the load , and laies on until the Axletree split asunder , and the heart fails and dies away under the apprehension of the dreadfulness of the evil . This some , and those very judicious , make the meaning of that inference and dependance , Job , 14. 16 , 17. Thou sealest up my transgression in a bag , and sewest up my iniquity together , and surely the mountain falling cometh to nought ; i. e. Thou heapest up the hideous remembrance of al my provocations , and surely neither rocks , nor mountains , nor any power was able to bear , and not break under the unsupportable weight thereof . As it is in War , when the numbers are few , and the parties that give the onset , are weak and feeble , it 's not hard then either to resist their power , or avoid and escape their pursuits ; but when many thousands , it may be some hundreds of thousands joyn al forces together to give the onset , they usually say they overbear the contrary party , and break their ranks with their very numbers and croud of the multitudes that overlay them utterly . It 's so in this Spiritual contestation with the sinful distempers of our hearts ; it may be we spend some few and flashy thoughts about them , and look over them after a heedless manner , when either the Truths of God are dispensed to our conviction , or our sins discovered ; they neither touch nor trouble our hearts , we cast off such thoughts , or cast them away , or break through them easily : But Meditation musters up new Armies of Arguments , levies and cals in new forces of all special , particular , aggravating circumstances , whereby the hainousness of the evil is so abundantly brought home with that overbearing evidence to the heart , that it 's forced to fall under it . You say it was your infirmity , you were ignorant and knew it not , it was a temptation that surprised you , you were not aware of it , the matter was not great and therefore you hope there is a place for pardon & pity so that neither others need to be offended , nor you troubled for it . Think it over again , cal meditation to counsel , when you have sent your thoughts afar of , and viewed the compass of thy course with al the considerate circumstances that attend thereupon be it but the casting aside of the command of a superior , in a common and ordinary occasion of thy calling , see to what it wil amount when meditation hath cast al into the balance . It wil appear the thing was open and easy , that whereof thou hast been often forewarned often commanded to the contrary , when there was no trouble to do it , no profit to neglect it , and therefore there was no pretence or temptation from without to take thee aside and therefore thou didst it wittingly , willingly , ordinarily against knowledg and conscience , against the promises thou hast made to man , confessions thou hast made to God confessed and continued in this evil . The less the thing , the worse thy heart , the greater thy offence that wil trample a command under thy feet , for a trifle , thy spirit never affected with this , nor hast made Conscience of it to this day . This argues a heart not that hates sin but hates to be reformed Prov. 13. 13. It s a Hellish heedlesnes of a graceless heart , it shakes the evidence of thy estate , and hope of any comfort , This is the reckoning thou must make , hear and know it for thy good saies meditation , for so it is . He that reverenceth a command shal live . But he that despiseth a command shall die for it . This is thy estate and thy misery this is that which broke the heart of Peter exceedingly Mark 14. 72. though the Cock had crowed , and Christ looked upon him yet he stood it out , but when he remembred the words of our Saviour and thought thereon , then he wept . When he bethought himself , had cast all things together brought in the 〈◊〉 of account , he went out and wept bitterly , he layd al the heightning circumstances together that he who was not only a Christian but entertained as a servant , called as an Appostle of Christ who was fore-warned of his backsliding , had promised , resolved so strangly against it , that he should not only forsake his master closely , but openly deny and renounce him , yea hellishly blaspheme and curse , and that 〈◊〉 often , and now especially in this time of trouble , in the day of our Saviours distress , when the innocency of his cause , the honor of his person , yea his life was at hazard ; that such a servant and Apostle should so basely and blasphemously forswear and renounce his master and Redeemer and that upon so slight an occasion , as the voyce of a Damsel , &c. he layed al these together and layd them to his heart , he was not able to hold , he went out and wept bitterly . Here is matter of Humiliation to every soul in the sight of God , who may sit down in silence & return home with shame to our own habitations , and here with sad hearts recal and remember our sins this day , and lift up our guilty hands to heaven for the neglect of so holy a duty which is grown so far out of date and men are grown so far from lending their endeavor to the discharge of this duty , that ( as they speak of the Holy spirit in 〈◊〉 case , most may say of this ) they make it a question whether ever there was such a thing , such a service in the world some are faulty in a 〈◊〉 , some in a lesser degree , but al in one degree or 〈◊〉 〈◊〉 justly to be condemned as coming exceeding 〈◊〉 〈◊〉 this service , and so fall short of Gods 〈◊〉 〈◊〉 us , and his blessing upon us and miss in the 〈◊〉 〈◊〉 of the good we would do and the comfort we 〈◊〉 〈◊〉 , therefore we should go aside and plead the sentence of the desiled leaper , behold I am unclean I am unclean , Levit. 13. 45. every man fayles in this , let every man ingeniously own and acknowledg his sin and that 's the best way to make us to be humbled and abased for it , let every man lay his hand upon his heart , take it to himself . Oh this laying aside the duty of meditation it s my sin , so say yee husbands and answer yee wives , it s our sin also ; speak yee parents to your 〈◊〉 this is our sin we have not practised nor taught it , answer the children and confess , no wonder we did not know it therefore never did it nor never could endeavor after it . And it s our shame , each man hath a mind and can spend it unweariably where he setts himself , set but the covetous man about the world , the voluptuous man about his pleasure , each man about his comforts and conveniences and we sit at it , nay no man wil suffer his thoughts to be taken off from these , they eat with them , drink with them , walk with them , talk with them . What a loathsom thing is it , others muse how to commit sin and we not how to redress it , they meditate how to contrive their own ruin , and shal not we how to prevent it ? Shortly ; there be two sorts of people whom this matter of complaint may especially concern , and those are either such , 1. Who stand in professed opposition to this practice ; 2. Who continue in an open neglect thereof , and conceive they may have a dispensation for their carelesness . First those who were typed out by the unclean beasts in the Law , who never chew the cud nor cal over their courses by serious meditation , who studiously endeavour to contrive all waies and means how they may take off their minds from this service ; their care for themselves and their counsel also unto others , is to shake off these dumpes as they cal them ; they look at this mopish kind of Melancholly musing , as a practice deeply prejudicial to their peace and comfort , conceive it as a piece of extream folly , as though a man should not find trouble enough in the world , but should devise means to torment and vex his own soul ; and therefore they avoyd the meditation of the danger of 〈◊〉 sins , as their rack and engine of unsufferable vexation , and that upon a double ground ; partly , that they might not be crossed in their sensual 〈◊〉 , but that they might have elbow room and go on with ease in their ungodly lusts , wheras the consideration of the danger of our finful 〈◊〉 , damps & dashes mens delights , deads mens endeavors , and hearts , knocks off their wheels that they draw heavily , spoyls al the sport as we say , and deprives them of the pleasures they did expect . Therefore it is a rule of 〈◊〉 , Amos. 6. 3. 4. 5. they put far away the evil day , and then 〈◊〉 the seat of violence to draw near , &c. q. 〈◊〉 . the thoughts of that would spoyl the other . Partly , it ariseth from hence , the privy guilt of their own Consciences makes their hearts misgive them ; The number of their abominations is so great , the nature so hainous , the plagues so direful and dreadful which attend upon them as their due that they are afrayd to view , the ugly visage of their sins , or to take a right seantling of the dreadful plagues they must expect , and therefore study to forget both , that they may not be tyred with either , as bankerupts are loth to view their account books when they cannot pay their debts , they would not remember what they are not able to satisfy . To these men I would say two things . 1. By way of terror to awaken them . 2. By way of advice to counsel them . Let them know their folly . When they would avoyd their miserie they take the only way to encrease it . They keep in the fire , and make it flame more ; dam the stream and cause it to swel over the banks ; while they defer 〈◊〉 accounts they encrease the debt and the danger also . You wil not see your sins , you shal see them , you wil not see them here by the light of the word for your Humiliation , you shal see them by the flames of Hell fire , and there be forced to read over al your wretchedness for your everlasting ruin ; you would not have your hearts break for them while there was hope to be cased , you shal burn in the 〈◊〉 pit when you wil be beyond hope ever to be recovered . Thou wouldest forget them , and cast them behind thy back : know assuredly thy distempers wil meet thee like an armed 〈◊〉 , 〈◊〉 wil mind thee of them , These things thou 〈◊〉 done , and set them in order before thee and tear thee in pieces when there wil be none to deliver thee , Psal. 50. 21. 22. Then thou wilt curse thy self and thy 〈◊〉 , and wish , oh that I had hearkened , oh 〈◊〉 〈◊〉 had 〈◊〉 . Let this counsel be acceptable to such . sear to commit sin but never be afrayd to see it , and 〈◊〉 the vileness of it to the ful , and the worse they appear to thy apprehension , the better and more 〈◊〉 thy condition and estate is . A 〈◊〉 and 〈◊〉 knowledg of a disease is the ready means to cure it . Do thou remember them , God wil forget them ; 〈◊〉 them be in thy 〈◊〉 and the Lord wil cast them out of his , and 〈◊〉 away his face from thy sins , when thou 〈◊〉 turn thy mind and thoughts to a through 〈◊〉 and 〈◊〉 of them Jerem. 31. 18. 19. 20. 〈◊〉 have heard 〈◊〉 bemoaning himself &c. I will surely have mercy upon him saith the 〈◊〉 . Another sort though they give allowance and approbation to the duty propounded , yet 〈◊〉 〈◊〉 many 〈◊〉 to plead , why either ( as their case stands ) they may be 〈◊〉 or dispensed with all in the neglect of it ; 1 Here then comes into scanning and consideration the hinderances the men plead which may excuse the omission of the Duty . 2. The wayes and helps how to remove them , which go hand in hand . We 〈◊〉 handle both together , namely the causes and the cure of this neglect . The first and main hindrance whereby men are taken off from this so spiritual a service , is a conceit that goes current in the world that its matter only of indifferency this daily meditation ; and so left by God himself and therefore we should not exact more than the Lord requires , and so lay burdens upon men , when we would profess we cal for obedience at their hands ; and therefore we should not impose a needless necessity upon men but leave it to their Christian liberty , he that can receive it let him , ( as our Saviour in another case ) he that doth not , cannot be blamed . You have the cause , attend now the cure ; you see the hindrance , consider the help , that 〈◊〉 rémove this stone out of the way . 1. Know then , It was the profession of the Prophet David that he would take up this service Psal. 119. 15. I will meditate in thy precepts and have respect unto thy wayes , vers . 23. Princes did sit and speak against me but thy servant did meditate in thy statutes again 〈◊〉 48. I wil meditate in thy statutes . And he doth not this as a special conveniencie nor yet as a peculiar duty proper to him , but upon such grounds as belong to al , and therefore wil cal for it of al ; vers . 97. Oh how I lovethy Law , it is my meditation al the day . Thou wilt not deny but thou art bound to love the Law of God , and then certainly if that cause be there , this effect wil of necessity follow . Nay it s the guise of al the Saints Psal. 1. 1. 2 its as necessary as not to sit in the seat , walk in the counsells , and stand in the way of sinners , so necessary is it to meditate in the Law of God , and that to have thy set meals , thy appointed times and turns for meditation . 2. The want of this is given as the cause why men are carryed head long to the Practice of loathsom evils . 〈◊〉 . 44. 19. No man considereth in his heart . Jer. 8. 6. I 〈◊〉 and heard , but they spak not 〈◊〉 No man sayes with himself what have I done ? the want of this hastens the righteous judgments of the Lord Psal. 28. 5. because they regard not the operation of his hands , therefore he will destroy them and not build them up . 3. The use of this affects and fits the heart to the duties that are to be discharged . It 's a preparative to many daily perfourmances in our Christian course , it quickens the holy dispensations of the soul , chargeth it with confessions and petitions feasonable and savory that they may be delivered with feeling and affections when the heart is boyling of a good matter , Psal. 45. 1. So Psal. 102. 1. I will pour out my meditation that is his prayer ; meditation was the mint or Anvil upon-which our prayers should be made . And therefore Divines refer it to the third Commandment as that which is an Harbenger to al holy duties we do to God , stirring up the faculties of the whol man , to that reverend attendance which becomes the majesty of the Almighty , Eccles . 5. 1. and the advice of the wise man is to look to our feet , as in the publick so in private also . As by way of preparation it fits for spiritual services before we do them , so it confirms and settles the good of them unto our souls when they are done then shal your profiting appear , if you meditate upon these things 1 Tim. 3. 15. Sermons wil not profit though we hear and that attentively . Sacraments wil not profit , conference , reading wil not profit , though we studiously for the present turn & bestow our selves therupon , unless we meditate afterward . As exercise before meat to stir up the stomach to receive meat , So digestion after meat , if we hope to have any strength , meditation is both , it stirs up the affection to the duty , and then digests the good and sap of the service and turns it into good blood . Tuum illud est quod Meditatio facit 〈◊〉 . Secondly . Men complain they have no time , occasions so many , buisines crouds in so with such multitudes our minds , and heads , and hearts , and thoughts are so taken up , one crouds out another , we have no time . I Answer , 1. Hast thou no time to repent , and to break thy heart for sin ? no time to fit and quicken thy Spirit to Service ? no time to profit by al the Spiritual means ? Then have no time to be saved , to maintain the comfort and peace of thy Conscience . 2. Must God only be loser , and his Worship go to the wal ? must he only be crouded out of our minds , and heads , and hearts ? how unreasonable is this ? 3. Redeem the time , Eph. 5. 16. Pluck some opportunity , and rescue it from meat , and sleep , and company , and recreation , Psal. 119. 148. I prevent the morning watches that I might meditate in thy Statutes : he had as many imployments as thou , being a King , and yet he did attend this Duty ; so mayest thou , and so shouldest thou . 4. I desire no more time to this Duty in the day , than each day thou squandrest and spendest away unprofitably : and let any man observe his own course , and record but his expence , and that needlesly of his time , he wil say , thus much I spent vainly here , and thus much there , and why might not that have been spent in meditation for the helping forward of the Work of God in my soul ? The great Complaint is , The unsteadiness of their 〈◊〉 thoughts , which ( as they conceive ) 〈◊〉 from some kind of natural 〈◊〉 , whereby they are wholly disenabled in their own apprehension , and common experience , to keep their minds to any set imployment and exercise in this so serious a work of Meditation , they are so off and on upon every occasion , a 〈◊〉 and wandring frame of Imagination , that cannot dwel upon a thing ; nay , though they resolve it sadly , withdraw themselves from al other occasions into their private Closets , and there retire and set themselves on purpose about this business , as being convinced it is so needful , and being perswaded it would be so profitable to them , yet immediately they are taken off , they are gone from their task , when they had begun now to bestow their attention upon the Duty ; that look what a shaking palsey is to the head , there is no stilling of it , while a man lives it wil follow him ; so this shattering and giddiness of our minds , unsettles us when we would be most serious , and doth accompany us in every retired corner , and that upon every turn , as a disease and distemper of our natural apprehension ; and it seems there is an impossibility to reform this feebleness , and therefore we hope we may be excused if we cannot perform this service , which is so necessary , and which we also endeavor , but as al men may see , we cannot accomplish . I Answer , 1 Generally . 2 Particularly . Be it , that this shaking Palsey , this Vertigo and giddiness of Spirit , be a disease which hath seized upon the faculty of the Understanding as an haereditary Curse , which comes from the sin of Adam , and is communicated more or less to al his Seed . Thou shouldest labor to look at it as a sickness , and therefore not to maintain a disease , but seek a Remedy how thou maiest be recovered out of it . Thy understanding is ful of blindness ; and ignorance naturally is one part of the image that was imprinted upon thee by the nature of thy first Parents received ; thou wouldest not therefore plead for thy ignorance , and sit down wel satisfied with it , but be more studious to amend it , and seek to Heaven , and be studious and painful in the use of al means that thou mayest be healed and cured of it : So do here ; take this giddiness of mind , as a fruit of the forbidden tree , as a curse of that carelessness and non-attendance which surprized our first Parents , whereby they slipped aside from under the stream of Gods Providence and blessing , and so undid themselves and al their Posterity ; only see the evil of it , and seek to be freed and delivered therefrom . Several things I would suggest here by way of help . See what is the breeding and the seeding root , the next and immediate cause of this fickle and unsteady roving of thy mind , and redress that , and the Cure will follow , and the cause will be most easily thus discovered , and so also removed . Observe whether those wandring thoughts that are 〈◊〉 and roving in a restless manner from one thing to another , like your fluttering Butterflies which fall upon many Herbs , but 〈◊〉 and draw out Honey from none : observe I say , whether those unsteady thoughts pass upon the multitude and variety of things , which have no cohaerence one with another , no dependance one upon another , but here and there , and every where , as your vagrant beggars that have no settled abode : or else observe , though a mans thoughts be full of variety and uncertainty , stragling here and there , and compassing many coasts to and again , yet for the issue , they border and Butt for the most part upon some one subject , or aim at one thing mainly , though Spannel-like they coast up and down , and cross al waies , and meet with multitudes in their course , yet their game is that which at last they look at . So here . If the 〈◊〉 and 〈◊〉 of thy imaginations be of the first kind , it issues meerly out of the frothiness and emptiness of thy understanding , and the wound lies in the vanity of that faculty : As it is with a Boat or Barque that is put to Sea , if neither fraught nor ballast , every wave tosseth it too and again , the least breez of wind that blows , almost overturns it , because it 's empty , wants 〈◊〉 , and 〈◊〉 must needs 〈◊〉 〈◊〉 . So here , when the Understanding is not 〈◊〉 〈◊〉 the blessed Truths of God , is 〈◊〉 fraught 〈◊〉 〈◊〉 with the Wisdom , and 〈◊〉 , and Comfort of the Word , by which it should both receive light and ability to stere our Christian Course according to the stability and 〈◊〉 of the Rule , it floats up and down with sroathy and foolish apprehensions . The Cure then is here plain ; If thy wandrings come from this cause , store thy understanding with the Heavenly Truths of the Lord , let thy mind be furnished and sraught with the rich and precious Promises , Commands , and Comforts of the Word ; let them be ballasted with these , and they wil make thy thoughts steady and setled in thy constant and dayly imployments : Thus the Apostle , 〈◊〉 . 4. 14. when he perswades , 〈◊〉 they be no more children carried up and down with every wind of Doctrine ; and those are nothing but the devices and conceits of men , the sleight of mens brains ; he adds verse 15. Truth in Love : so the word , attend thou the Truth , and have thy mind taken up with that , and possessed by the power thereof : this wil make a man steady and unmovable , that nothing may take him aside . Therefore David makes that Cohaerence , as though the one would undoubtedly bring in the other : I hate vain thoughts ; how did he attain that ? Thy Law do I love , Psal. 119. 113. It 's the Physitians direction for the state of our bodies ; the best way tofence the stomach against wind , and the head against lightness , which comes by that , is to feed heartily , and make a ful meal of that which is cordial and nourishing , nothing better to expel wind , and preserve against it . So it is in the state of thy soul , To preserve our minds from windy and vain imaginations , is to have our understandings fully taken up with the blessed Truths of God as our dayly and appointed food . If thy wandring thoughts be of the second kind ; such as be ranging up and down upon the variety of many Objects , yet in the end they ever border upon the 〈◊〉 thing , It 's then certain , the wound lies in the affection firstly . Some affection or other , either of love , fear , sorrow , hatred , is inordinate and violent , and that transports a mans apprehensions and thoughts , to 〈◊〉 after it , and to send post from one coast to another quarter , to lay out themselves in what ever special occasions shal present themselves that 〈◊〉 〈◊〉 satisfaction . As for instance , when the covetous 〈◊〉 〈◊〉 forced and constrained by Comcience to 〈◊〉 〈◊〉 in a serious Meditation about his own estate ; 〈◊〉 〈◊〉 sooner retired into his Closer to attend that work , 〈◊〉 forthwith his affections present some earthly object , starts somthing which concerns the benefit of his outward estate , as one while may be the hazard of a debt , that he is now like to lose , his debtors estate growing low , and he behind hand , and that he persues as a 〈◊〉 for the while ; when he hath run himself out of breath there , and gone as far as 〈◊〉 can , anon 〈◊〉 starts a fresh Hare , a bargain that 〈◊〉 of late 〈◊〉 him , and he conceives there may be a booty in that , that he also follows with much eagerness , laies out his 〈◊〉 to the utmost , how he may contrive 〈◊〉 〈◊〉 it according to his desire : No sooner is he off from 〈◊〉 , but then sends post hast to his Lot , and Harvest , there he is casting 〈◊〉 how to order al to advantage . Here are now roving imaginations that range over hedg and ditch in much variety , but stil they aim at the same thing , border all together upon earthly contentments , and how to compass them , they do centre there stil ; therefore it 's an Argument undeniable , the unsteadiness of thy thoughts arose from this distempered Affection . The like I may say of the unclean person , whose affections are fastened upon his lusts , he sends his thoughts far and wide how to prevent what he fears , how to bring about what he desires ; one while he looks at the 〈◊〉 that some did unto him , that stood in his light , and crossed him in his intended course and match , his mind wholly taken up with the consideration of the greatness of the wrong that hath been done him , busied with diligent search and enquiry how to prevent their proceedings , how to repay them in their own coyn , and to deal harshly with them , because they dealt subtilly or unkindly with him . Another while he is suiting himself 〈◊〉 al conveniency that either means or friends can make , purchasing such outward comforts , and that with 〈◊〉 pains , and dividing cares , because he knows such outward 〈◊〉 of wealth , and state , and lands , wil be very advantagious to accomplish his own ends . Here be variety of thoughts , which fetch a compass far and wide about many particulars ; yet they aim al at this , how to satisfie his sensual desires , therefore the wound was there . The 〈◊〉 , because the Channel is narrow , and the wind somwhat scant , he toucheth in many places , tacks about , and fetcheth many points , but stil because it 's to attain the Haven ; therfore each man in reason concludes , that was the cause that invited him to al that variety in his course . It 's so in the carriage of the soul ; the cause why a man fetcheth such a compass , and tacks about in his own contrivements ; now this , now that ; one while one way , another while this or that presented and pursued busily ; yet in the issue we land al our thoughts , and look at the last how to bring in content to such a lust : It 's certain the vanity of that lust occasioned and drew the vanity of thy thoughts after it . The Cause being thus conceived , the Cure is fair and easie to comprehend ; namely , Cure these inordinate and raging lusts , and thence wil follow a stil and quiet composure of mind ; purge the stomach if it be foul , and that wil ease the pain of wind in the Head , because that is caused by the fumes that arise from thence . Take off the plummet , or lessen but the weight of it , the minutes though they hurried never so fast before , yet wil not move at all , or at least very slowly and quietly . So here , take off the poyse of the affections , purge away these noysom lusts which carry and command the head , and send up dunghil steams which distemper the mind , and disturb it , and those windy imaginations wil cease , and those thoughts of the mind like the minutes , either wil not move , or move in order and manner as may help and not hinder . Here the great skil and care ought to be to labor the clensing and sanctification of such affections which are most tainted , and where the vein and fourse of original corruption , either through custom , or constitution , or company , hath vented it self most usually , and so hath taken up the soul , and gained , and so exercised greater power over it . For as in bruised or weak parts , all the humors run thither , so commonly this corruption is the link and drain of the soul , all distempered thoughts , and other inferior lusts , empty themselves , and become Servants unto this . If once the affections had gained such a tast and rellish of the sweetness that is in Christ , and his Truth , that al these baggage and inferior things here below seemed sapless , and that the heart were endeared to him & his Truth , and carried strongly 〈◊〉 both this would carry the thoughts vehemently , & keep them so strongly to both , that they would be so far from wandring away from Christ , that they would not be taken from bestowing the strength of their intentions about him , Psal. 119 97. Oh how I love thy Law , it is my Meditation 〈◊〉 the day ; verse 93. I will never forget thy Precepts , for thereby thou hast quickened me ; ver . 23. Princes sate and spake against me , but thy servant did meditate in thy Statutes . In reason he would have conceived it 〈◊〉 〈◊〉 time for him to bethink himself how to prevent their fury , & it would cost him sad thoughts of heart how to provide for his 〈◊〉 and safty ; no truly , Thy servant did meditate in thy law . Possess thy heart with an 〈◊〉 consideration , and a holy dread of the glorious presence of the Almigbty , who sees and pondereth all thy paths , and therefore wil take an account , and that strictly , of all the outstrainings of thy thoughts when thou comest to give attendance upon him , and to draw neer into his presence , in some peculiar and 〈◊〉 Service : There is a kind of heedless wantonness which like a Canker breeds in our Atheistical dispositions , whereby we see not the Rule that should guide us , we lay aside also the consideration of that power that doth rule us , and wil bring us to judgment , and so missing the guide that should shew us the path , and the power that should awe us , and constrain us to keep the rode , a mans mind powrs out it self to every vanity that next offers it self unto its view . Whereas were we aware of his presence , and awed with it , it would cause us to eye him , and attend him in his way and work , wherein he commands us to walk with him . As it is with trewantly Schollers who are sporting and gaming out of their place , and from any serious attendance upon their books , when nothing wil stil them , and force them to their studies , as soon as ever there is but the least inkling of the Master , or any eye they can cast upon his approach , they are all as stil as may be , repair 〈◊〉 to their place , fal close , and set their minds to their work ; O Master , Master , our Master is yonder ; there follows stilness and attendance presently . Our trewantly and wanton minds are of this temper , we are apt to straggle out of our places , or from giving attendance 〈◊〉 those special Services which the Lord cals for at our hands , and to lay out themselves upon things that are not pertinent , and further than we are awed with the apprehension of Gods sight and presence , who cals for the dayly attendance of our thoughts when we draw neer unto him , doth see and observe our carelessness , and wil proceed in Judgment , and 〈◊〉 punishment upon us for it , it 's scant 〈◊〉 to hold the bent of our thoughts awfully to the business we have in hand . It was the Curse which attended Jonah when he departed away from the 〈◊〉 of the Lord , and from following his Command , he followed lying vamues , Jonah , 2. 8. And it 's 〈◊〉 peculiar plague which is appointed in the way of Providence , and the Lords righteous proceedings to . befal al who bestow not their hearts upon him , Eph. 4. 21. They walk in 〈◊〉 〈◊〉 of their minds ; and the reason is 〈◊〉 , they are strangers from the life of God. When our thoughts start aside from under the Government of Gods Wisdom , the Rule of Truth and stability , they wander up and down in the waies of error and vanity , and find no end or measure , follow vanity , and become vain , nor can they attain any stability before they return thither . As your vagabond beggars , and vagrant persons in the Country from whence we came , there is no possibility to fasten them to any imployment , or settle them in any place before they come under the eye of Authority , and power of the Magistrate . So fares it with our vagabond and vagrant thoughts ; further than they are under the eye of God , and awed with his presence , it 's not possible to stop them from the pursuit of vanity , or confine them to setled consideration of that which 〈◊〉 our duty and comfort . The Rule is one , like it 〈◊〉 accompanied with stability and rest ; if once we go astray from that , there is neither end nor quiet in error , but restlessness and emptiness . The Sea , while it keeps the Channel , the course is known , and the Marriners can tel how to advantage their 〈◊〉 ; but if once it exceeds the banks , no man can tel whither it wil go , or where it wil stay . Our imaginations are like the vast Sea , while we eye the Rule , and are ordered by the Authority of it , we know our compass ; but once go off , and we know not whither we shal go , or where we shal stay . Be watchfully careful to observe the first wandrings and out-strayings of thy thoughts , how they first go off from the attendance to the work in hand , and look off from the matter , thou settest thy self to meditate in 〈◊〉 immediately recal them back , bring them to their task again , and set them about their intended 〈◊〉 . If 〈◊〉 they fly out and follow fresh occasions that 〈◊〉 or a mans corruptions shal suggest take them at the first turn and often again settle them upon the service , until at last by constant custom our mind and thoughts wil buckle handsomly to their business , after they be kept in by a daily care ; I have heard Hunts-men say when they have young dogs , raw and that hath not been entred nor accquainted with their sport , if a fresh 〈◊〉 come in view , or some other unexpected prey cross them in their way , they forsake the old sent and follow that which is in their eye , but their manner is to 〈◊〉 at them off , and cal them away from that , and then to bring them to the place where they left their former pursuit , and there set them to find the sent afresh , until at last being often checked and constantly trayned up they wil take and attend the first game , so here , with our wandring minds which are not trayned up to this work of meditation , if they begin to fly off and follow a new occasion , suffer not thy thoughts to range , but bring your mind back again , and set it upon the former service , and then by thy constant care and Gods blessing thy mind wil fal in sweetly and go away with the work , or as men use to do with some kind of wand that is warped & bent somwhat much one way , they bend it a little , at the first & there hold it . Bend it & hold it , at last it comes fully to the fashion they desire it . So here often bend and hold thy mind bent to the work in hand , Heb. 2. 1. let us give earnest heed to the things wee have heard ; our roving thoughts are like riven vessels , if the parts be not glewed and the breaches brought together again by strong hand , they wil leak out , so here &c. The fourth Hindrance which is here pretended is their unskilfulness and unhandiness to this service , which many even Consciencious Christians in the bitterness of their souls complain off , as that which wholy 〈◊〉 and discourageth them to the work . They say , that 〈◊〉 of the truth , and the dictates of their own Conscience doth give in ful evidence and undeniable , that they should attend the duty , & in obedience to Gods Command they set about the work , but at the very entrance they are at an utter loss , at a period in their own thoughts , at a stand within themselves , and cannot stir a 〈◊〉 forward . They want materials one while upon which they should spend their thoughts , another while they want skil , after what manner to exercise their apprehensions about it that they might do good on it , In a word their weakness they find to be so great and the service to be so strange and hard to them , that they cannot but conceive it to be impossible to them , ever to attain the skil , and to what purpose is it to endeavour it if they cannot attain it ? I answer what need any further argument than thine own words , to constrain thee to the duty now discovered ? the more unskilful thou art , the more need thou hast to learn ; the greater the weight and worth of the duty , the greater diligence in reason thou shouldest use in 〈◊〉 attendance thereunto . There is neither weaknes nor want of power , nor skil in God to do thee good , what ever weaknes , or want thou findest in thy self , and if thou need much , as he hath much in his hand so he wil give abundantly to satisfy thy desire and to fit thee for the perfourmance ; others have attained it , why mayest not thou receive it ? he hath bestowed it upon others why mayest not thou expect it ? Wisdom gives subtilty to the simple , and sharpnes to the Ideot . Prov. 1. 4. thy dullness and heaviness should encrease thy diligence and and endeavor and not discourage thee when the tool is dull men 〈◊〉 to more strength , Eccles. 10. 10. every thing must have a beginning , while wee are endeavoring , God is blessing , if we never set about a work we shal never compass it , thou wilt not expect the child should know a trade before he learn it , and art wel content the child see seaven years over his head , before thou lookest to see him attain any perfection ; And in the greatest works and where we have leaft ability , why should we think to attayn any dexterity without long endeavor ; and this adds to our encouragement , it s the season and time wherein the Lord hath promised much of his spirit and presence , and therefore we may look for it , The weak shal be as David Zach. 12. 8. David we know was eminent and marvailous 〈◊〉 in this service , thou 〈◊〉 weak and foolish and feeble , be it so yet thou hast a promise , thou mayest be as David ; who made David so skilful ? why the same God lives stil , who is alsufficient and therefore can , who hath promised and therefore wil help thee also . A word of caution . Hence loose company is a deadly enemy and hindrance to the conversion of a sinner . that which doth exceedingly prejudice the work of Meditation , and so of brokenness of heart , that hinders the work of Conversion for that is the way thereunto . But there is no greater hindrance to be found on Earth to holy Meditation than froathy Company and Companions , while a man is in the croud amongst such wretches there is no possibility in reason that one should search his own heart and examine his own way , take any account by serious consideration what his course hath been or what his condition is , there is little hope of any possibility that ever the word should settle upon the soul or stay with the sinner in the evidence or prevailing power of it , or that the mind or heart of a poor creature should settle upon that , suck out the sap and virtue of it and continu under the stroke and authority of it while he continues with such varlets , which like the greedy fowl of the ayr , pick out the seed of the word out of the minds of such with whom they do converse , and stop the passage as it were with their prejudices they cast against man and message , that they may never attend it , or if yet they talk with it as a passenger , yet never entertain it as an in-dweller to continue with them . And therfore they act the part not of Gods Ministers or such as would be helpers to the spiritual good of others , but the part of Satans factors , when God is pleased to parly with a sinner , and to speak terror to his Conscience out of the word that they may be troubled and tumbled and so find rest at the day of Christ. These Quack-salvers send the distressed sinner to sports , pastimes and recreations , and merry Company , that they take up their thoughts and take off their minds from attending to their sins or the truth , that is , take off the Slave that should cure them , spil the Physick that should heal their maladies ; thus they ease their terrors for the while that they may increase their torment forever ; accursed comforters , or rather they take up the Devils name and Office Apollyon destroyers of the souls of men ; therefore holy Peter gave that advise to these hearers ; Save your selves from this crooked generation , q. d. your safety and their society cannot stand together , you must not continue with them , if you would have the power and comfort of the word continue with you ; and therefore experience evidenceth God so disposeth ever in the dispensation of the work of his Grace either the sinner that is wounded wil shake off his wicked company , or els the counsel of the word and the worke of Gods spirit . Hence that of the Apostle Eph. 5. 14. Stand up from the dead and Christ shal give thee light . and 2 Cor. 6. 17. Come out from among them and be yee separate , and then I wil receive you , and walk among you , God wil not walk with you if you wil walk with the world , there is no coming into communion with Christ , unless we come out there . Christ tells his disciples John. 15. 19. I have chosen you out of the world . Exhortation . We here see the way that the Lord hath chalked out before us the means which in mercy and in way of his providence he hath provided & appointed to break our hearts , to bring us to his son and so to life . We are therfore to be exhorted to attend and follow the counsel of the Lord that we may expect and so receive his blessing ; even with Consciencious diligence and studious endeavour to press on to the perfourmance of this service . some hapily never knew it , looked not at it as a labor or task that did 〈◊〉 to them , let such now own it , and set about it with al 〈◊〉 might , others it may be have been convinced of the duty , and have been forward in the practice of it in former times , and forced to it in the 〈◊〉 of their distrels , but now are fallen back and grown wearish in their way , those are to be perswaded to proceed on with more chearfulness and speed , he that never knew the work let him now learn it . He that hath set about it in former times let him be for ever quickened and encouraged in it . Joyn al your counsels and resolutions you that are children and servants in the same family , members in the same assemblies , neighbours in the same place and plantation , and 〈◊〉 upon each other to this holy course ; Lam. 3. 40. Let us search and try our wayes and turn again unto the Lord. say so one to another , you that are privy to the wretchedness of your own hearts and lives , we complain and that justly of a giddy slightness of spirit , we meet with many stroks of the word , stirrings and recoylings of spirit , our hearts misgive us , many checks of Conscience , and motives ( we think ) of the holy Ghost cast into our minds but nothing stayes with us , sticks upon us , they pass away insensibly , and leave no impression , no power behind them we wash away al : we cannot but see and wonder at the unreasonable hardness of our heart , and condemn our selves , who have had so many blows from Gods hand and they break not , so many dreadful threatnings we hear out of the word dayly able to shak the heart of a Divel , we stirr not , we are not affected therewith ; our corruptions are hainous for their nature , many for their number , accompanied with direful plagues from the Lord , are daily before our eyes , have driven many to untimely deaths and so to Hel. We cannot but acknowledg al this and yet we be not touched with any saving remorse for them we have had al helps , and the Lord hath tried al conclusions upon us , and yet al in vain . Who knows but we have been negligent this ordinance , and therefore God hath cursed al others , we have not used this means as wel as others , and therefore we have got benefit by none , who knowes but the want of this hath hindred the success of al other that we have had and used in our times and places , Oh then recover our former carelesness , send our thoughts a far off and survey our former conversations , let us search and consider our own wayes who knows but the Lord may turn our hearts to him ? Let us question our own souls and say to our selves what have we done ? that it may be beyond question that God hath humbled , pardoned and accepted of us . What is the reason that one sinks under the sin that another never feels ? It is with our sins as with our burdens he that sees a weight and it may be lifts at it , but if he never lay it upon his shoulder , or if it be layed , he never keeps it there but casts it off immediately , he wil never be touched or troubled with it , which another dies under as not able to endure , so it is here our sins and iniquities are a burden too heavy for any man to bear and not to break under them and they who are forced to feel the Least of them are compelled to confess as much ; as the Devils and damned in Hel , the wicked in horror of Conscience my punishment is greater than can be endured . Others whom God abates of the execution of his displeasure for the present , these men look at them , and may lift at them a little by some sudden flashy and flitting apprehension , as they hear or read &c. But by Meditation to bind this burden upon their Consciences , that the heart cannot get from under it , they are not able to abide the weight of them , therefore wil not abide the thought of them ; they 〈◊〉 off , and cast away the burden , and so they never feel it , before the infinite Justice of the Lord seizeth upon their souls by everlasting discouragement . Better we set them in order before our eye & trouble our hearts with them than that the Lord should set them in order before us at the day of Judgment , and tear us in pieces when there shal be none to deliver us . To help in this so hard a buisiness , let me speak something . 1. By way of provocation to stir you up to this work . 2. By way of direction to guid you in it . To provoke your hearts thereunto take these considerations . Let every man take it to himself as his own task , charge it upon his own soul , as a service which by unavoydable necessity , lyes upon him which he may not neglect . This wil awaken the soul to the work , say , it 's my debt and I must pay it . It 's my duty appertaining to me , and required at my hand , and I must discharge it : as I wil answer it at my peril at the day off accounts . Our lazy hearts if they can find any dispensation or exception they wil slip the collar and put off the perfourmance , cal therefore upon thy self as sometimes they upon Ezra , Arise thou sluggish and sloathful soul , the matter belongs unto thee , to me ? you 'l say , that 's a likely matter indeed , I am a silly mayd , an ignorant youth , or an aged and decrepit creature , my memory and 〈◊〉 worn out , I pray you have me excused , my place my ability suits not , my times and leasure in the multitude of 〈◊〉 many occasions permit not , such and such who have abilities can , such who have leisure & opportunity may , such who have dexterity & skil in such performances , should indeed both own the duty & perform it but alas my place and abilites suit not , my time and leasure in the multitude of so many occasions permit not , therefore it cannot belong to me , yes to young ones and ignorant ones , it appertains to you , doth it not appertain to you to be Humbled , and to turn your feet to the testimonies of the Almighty ? doth it not appertain to you to be blessed and to have your wayes made prosperous in which you walk ? If you would come to Gods end you must attend Gods way , If you would attain a blessing and success from God , you must use the means appointed by him for good go your waies you poor creatures , commune with your own hearts , and set down this for an everlasting conclusion , Come , we can tel how to muse and plot about the pleasures of a sinful course , how we may commit them : Oh it appertains to us to meditate of the danger of our wicked waies , how we may resorm them , and avoid it ; we can tel how to muse upon the wayward perversneis of our own Spirits , that we may break the righteous Laws of God ; let us consider the evil of our waies that we may turn our feet unto his Testimonies . Consider how much you run in Arrearages , and how far you are cast behind hand in this Spiritual Service ; how unacquainted with it in former times , and how 〈◊〉 since you have known the way , and therefore so much more need you have to double your diligence , and to recover your former carelessness with more studious and consciencious endeavor to your utmost . He that hath much work , and little time , hath reason to be exceeding laborious : he that hath a long journey , and sets out late , had need to make hast : he that hath many antient reckonings almost past remembrance , he must resolve to sit at it , and that it cost him the setting on to make any through accounts , when thou art to cal over the folly of thy Child-hood , the vanity of thy youth , the rebellion of thy riper yeers , to search into the sinful distempers of thy heart , which thou hast long harbored , and thy miscarriages worn out of mind and remembrance , it wil cause thee to sit at it night and day , and to bring in those 〈◊〉 , and to read them over , it 's almost impossible for thy life , and therefore thou must labor hard , Zach. 12. 10 , 11 , 12 When the Lord shall powr out the spirit of Grace and supplication upon the Jews , they shall look upon him whom they have pierced , and they shall mourn apart , the Wives apart , and the Husbands apart , &c. Consider what need thou hast of this holy Ordinance , that wil compel thee to prize it , and to use it also ; it 's that which wil yield some supply in most of all thy Spiritual wants , lend a hand 〈◊〉 support in most of thy feeblenesses , which may befal , and would hinder thee in a Christian way , thy memory is weak ; thou dost attend the holy Word of God , and many times close with the 〈◊〉 and precious comforts , but alas they are gone and slip away : Meditation wil strengthen thy feeble memory , and though these blessed Truths would depart , yet it wil stay them and retain them with thee . Jos. 1. 8. The words of this book shall not depart away from thee ; how 〈◊〉 we prevent that ? Thou shalt meditate therein day and night . Thy apprehensions are shallow , and thou narrow in thy conceiving ; Meditation wil ripen and enlarge thy judgment , so that thou shalt exceed the most udicious and learned , Psal. 119. 99. I have more understanding than all my teachers ; how came that about ? For thy Testimonies are my Meditation . Thou art simple and imprudent in thy way , not able to discover or prevent the over reachings of such as be wily and cunning in their contrivements ; Meditation wil sharpen thy apprehensions , and make thee able to discern the secret conveyances and slights of the falshearted , and to prevent the danger of them ; Psal. 119. 98. I became wiser than mine Enemies , because thy Commandements were ever with me , and that was by Meditation : Thy Spirit is sluggish and wearish , thou wantest life and mettal in the discharge of thy duty , prayest without sence , and confessest without sorrow , begs mercy , and dost not affect it ; Meditation will quicken thee in Conference , make thee apt and ready to all undertakings , store thee with matter , fraught thy apprehensions and tongue , warm thy affections , and make thee go with readiness to the work ; Meditation adds as it were , wind to a mans Sails , and wings to a mans endeavor , While I was musing , my heart burned , then spake I with my tongue , Psal. 39. 2 , 3. If then thy memory be weak , and thou needest that that would strengthen it ; thy apprehension narrow and dul , thou need'st that that would enlarge it ; thy spirit dul and sluggish , and thou needest that that may add quickening vertue thereunto , a ful stream that may turn the wheel ; behold Meditation is the Medicine , it hath a Probatum est upon it , approved of al the Saints , and the Cure left upon Record . Thy needs are great and manifold ; so do thou prize this means , and use it for thy good . Consider the Soveraign Vertue of this Spiritual Service , and special Ordinance of God , as that which sucks out the sap and sweet of al other Dispensations of God , and means of Grace , wherein he discovers himself to us , so that though they be good in themselves , yet the good of them is not received but by meditation : As it is in the body naturally , be it that thy meat is choyce that is provided , the dressing neat and wholsom , the appetite strong and sharp , and that a man feeds liberally and heartily of such dainties set before him , though these provisions be never so savory and Cordial , and able to refresh and strengthen , yet al labor is lost , and meat lost also , if his digestion be naught , Nature is loaded and 〈◊〉 , but never nourished thereby . So it is in the soul , be the means of Grace never so powerful and precious , sappy and Spiritual , Opportunities great to enjoy them , liberties and desires ready to attend them , to hear , and read , and confer , receive the Seals , &c. These are excellent , and of special use in themselves , but unless by Meditation we digest this food , the head and heart may be loaded , but little spiritual knowledg or power with a spiritual blessing wil be reaped therefrom . Josh. 1. 8. Thou shalt meditate therein day and night ; then shalt thou make thy way prosperous ; then shalt thou have good success : would'st thou have the Word that is preached , and the administration of the Seals savory and seasonable , admonitions prosperous , when they are dispensed to thy soul ? to what purpose else have we them , and enjoy them ? if not prospered , they are certainly accursed ; that is the scope of all Ordinances , the end and good of al Church Liberties and Priviledges : Would'st thou be sure when thou goest to the Congregation , thou shalt have good success in hearing , thou shalt be quickened , good success in receiving , thou shalt be strengthened in assurance of eternal life ? When thou fallest to Meditating , then , then I say , expect the Lord wil make al prosperous and successful to thy soul ; and before that time the Lord doth not promise thee either blessing or success , nor canst thou expect it , nor art thou like to receive any . Our Profession in the Church , is like the Trade we drive in Christianity , and Meditation it is that brings in al the profit and gain , wherein the life and comfort of al Performances and Ordinances do consist . And that wherein the upshot of al our desires are brought in . The reproof was sharp and seasonable , met with thy corruption , and touched thy heart in a special manner , and thou sayest , I pray God we may profit by it . The Examination and Tryal , was narrow and straight , came indeed to the quick , drave me to stagger and stand ; our Liberties and Priviledges are precious we enjoy in New-England , I pray God we may profit by them ; so say I , I pray God thou mayest . But if thy heart be with thy prayer , I would only advise thee the way to obtain what thou desirest . That of Paul to Timothy , 1. Tim. 4. 15 , 16. Meditate upon these things , and be in them , and thou shalt profit , and thy profiting will appear to all . The wicked wil be forced to see it , and wonder at it ; the Saints wil see it , and rejoyce in it ; it wil appear to thine own heart , and thou mayest be comforted in it . These be Motives to provoke thee , and compel thee to pay thy debt honestly : Thou art marvelous behind hand ; thine own ease should draw thee now to pursue it ; thou hast most need , and necessity should force thee to attend it ; the blessing goes along with it , and that should 〈◊〉 thee to be glad to continue in it . The Second Particular propounded , is how to direct you herein ; and here , this ART of Meditation is that which hath exercised the Pens of many , and the Thoughts of more ; and the desires of men are not herein yet satisfied , who find it most hard to practice , and yet more than ordinarily difficult to know what they should practice : I shal suddenly lay forth the compass of it so far as concerns the occasion in hand . The Meditation of our sins , so far as may be serviceable to set forward the work of Contrition , hath two Parts : 1. Following the enquiry of the Nature of corruption . The Rule to Authorize to the Work. Manner how to proceed in the Work , Survey the particulars severally . Sum them up joyntly , see the value of them . 2. Fastening of it upon the Soul. That we may follow the footsteps of a corruption , and tracka distemper to the full , we must have our COMMISSION that must Authorize us , and carry us on in our Course . And here the Direction is this : We must go out to this Work of Meditation in the vertue of an Ordinance , and so of Commission from God : We must attend a Word that must guide us in it , and look to Christ and 〈◊〉 Pro nise , and set our Grace awork , that by the power of his might , and the help of his Grace , we may both be enabled and preserved in the service ; for such is the ticklishness of our corrupt hearts , and the infecting and tainting Nature of sin , that it 's hard to meddle with it , but some pollution wil cleave unto us by it . And it is that which the Saints , and those most sincere , have found by experience , and in much bitterness have complained of , that 〈◊〉 they have set themselves about this work by Meditation of their sin , their hearts have suddenly been carried aside with it , and tainted with a kind of delight in it , when they intended to loath and abhor themselves in the Consideration thereof . Thus by the abuse of this Duty , we come to be moulded and melted into the temper of sin by Meditation , when we intended to be burdened with it . The error and mistake is here ; We do not bring the Authority of the Word , and Power of Christ , and help of his Grace against sin , which would both discover and subdue it : But we bring the Temptation , and occasion , and our corrupt hearts together , they soder and suit one with another , like tinder to the spark , it encreaseth the fire , not quencheth it , provokes a corruption , not kils it . This is to make a brabble with a mans lust , when out of our own strength we enter into a contestation with our distemper ; we act under the Covenant of Works , by an irritating power we add to the strength and dominion of sin . Whereas did we go against it in the Covenant of Grace , we should destroy the dominion of it , Rom. 6. 14. Sin shall not have dominion over you , because you are not under the Law , but under Grace . Thus if a man have Grace . But if it be in the way of seeking and receiving Grace , then attend the Word , and in the Authority and Commission from thence received , be carried on : Go against thy Corruption in the vertue and power of the Word , not in any power of thine own : As Constables , though mean , yet they use the Kings Name . For the Manner of our Proceeding , to make a full Enquiry into the several Passages of a sinful Distemper , the Directions are Three : First , Lood at the Root and rise of a sinful practice , whence it springs , inwardly , otherwise we shall never come to the core of a Corruption , or see where the loathsomness of a lust lies . The sting of the Serpent is smal , and the skin pleasing , but the poyson is spreading and deadly . Beware that there be not a root of bitterness , Heb. 12. 15. Thus our Savior he leads his Disciples to the right discovery of their carriage when they asked whether they might not imitate the practice of Elias , to call 〈◊〉 〈◊〉 down from Heaven upon the heads of the Samaritans , because of their unkind dealing , Luke , 9. 54. Did one look but at the out-side of the expression , the pattern they propound , and the pretence they made , there would no great matter of discovery appear ; therefore our Savior leads them inward , saies he , You know not what spirits you are of . The voyce is the voyce of Jacob ; your pretence is fair , as Elias his zeal was good ; but you have not the spirit of Elias , not the love of God , but the love of your selves , even the spirit of self-love and pride , &c. there is little exception that can be taken from any thing that appears outwardly , their Imposthumed matter lay within . The spirit of sin is in the spirit of a mans practice ; may be it 's but a short and snappish speech , a wayward carriage in a silent manner , and 〈◊〉 , thou goest away , and sayest nothing . But from what spirit came this ? From thy heart in hideous disdain and contempt , with 〈◊〉 of hatred , as though it had been a fiend of Hell , look to thy spirit . When thou hast known the womb of wickedness , where the active power of a corruption lay , and whence it came , Look secondly to the 〈◊〉 and breeding of sin , how the frame and constitution of a corruption comes to be fashioned inwardly , before it be brought forth into practice , James , 1. 15. Lust when it hath conceived , bringeth forth sin : Somtimes a man conceives and travels of a monstrous Birth , of an abominable and hideous villany , and yet no man can so judg it before it appear in the ful birth , and so the compleat constitution thereof . This conception of a lust appears in the concurrence and combination of a corrupt heart , and carnal reason . 1. The affections pursue eagerly the evil , and the wil resolves peremptorily , this lust I must satisfie , this 〈◊〉 way I wil walk in . 2. Carnal reasonings are like the formative force , or like the Spirit in the seed ; it casts about by al cunning contrivements , subtil devices , to compass and bring it about , and to cover and color it over with the fairest pretence they may : But when the parts and proportions of a perverse carriage , the framing of our loathsom lusts come to view , they then appear direful and dreadful . That David should send for Uriah , entertain him kindly , tender him and his comfort , so as to send him to enjoy his own comfort at his own house , that he should advance him to that respect , and put that honor and trust upon him , as to put him into the Fore-front of the Battel , who can blame any thing ? But to do al this to cover his Adultery , and at last to suck the blood of the innocent that he may enjoy his lust , here is a hellish brood , a monstrous birth : So it was with Absolons fair language , &c. To this place appertain al those rebellious oppositions which make head against al Rule and Reason ; when the light of knowledg would gainsay , motions of the Spirit perswade and forewarn , do it not ; checks of Conscience controul ; yet against knowledg and conscience , and the motions of the Spirit , they break through , and pursue their lusts ; the light of knowledg carnal reason darkens , the motions of the Spirit they quench , the checks of conscience they 〈◊〉 . So it is in the perverse carriage of rebellious Servants , &c. Follow sin by the fruits of it , as by the bloody footsteps , and see what havock it makes in every place , where ever it comes : go to the prisons , and see 〈◊〉 many Malefactors in Irons , so many Witches in the Dungeon ; these are the fruits of 〈◊〉 ; look aside , and there you shal see one drawn out of the pit where he was drowned ; cast your eye but hard by , and behold another lying weltring in his blood , the knife in his Throat , and his hand at the knife , and his own hands become his Executioner ; thence go to the place of Execution , and there you shal hear many prodigal and rebellious children and servants upon the Ladder , leaving the last remembrance of their untimely death , which their distempers have brought about . I was born in a good place where the Gospel was preached with plainness and power , lived under Godly Masters , 〈◊〉 Religious Parents ; a holy and tender-hearted Mother I had , many prayers she made tears she wept for me , and those have met me often in the dark in my dissolute courses , but I never had a heart to hear and receive . All you stubborn and rebellious , hear and fear , and learn by my harms ; hasten from thence into the Wilderness , and see Corah , 〈◊〉 , and Abiram going down quick to Hell , and al the people flying and crying lest we perish also ; Lo , this rebellion hath brought . Turn aside but to the red Sea , and behold al the Egyptians dead upon the shore ; and ask who 〈◊〉 them and the story wil tel you a 〈◊〉 〈◊〉 was the cause of that direful confusion : From clience send your thoughts to the Cross where our Savior was 〈◊〉 , he who bears up Heaven and Earth with his Power , and behold those bitter and brinish 〈◊〉 , 〈◊〉 hideous cries , My God , my God , why 〈◊〉 thou 〈◊〉 〈◊〉 ? And make but a peep-hole into Hel , 〈◊〉 〈◊〉 your ear and listen to those 〈◊〉 of the Devils and damned , cursing the day that ever they were born , the 〈◊〉 that ever they enjoyed , the mercies that 〈◊〉 〈◊〉 did 〈◊〉 , the worm there 〈◊〉 , and 〈◊〉 〈◊〉 the 〈◊〉 there burning and 〈◊〉 goes out , and 〈◊〉 this 〈◊〉 〈◊〉 done , and it wil do so to al that 〈◊〉 it , 〈◊〉 〈◊〉 〈◊〉 it . Say thou therefore , and why not I amongst the Witches upon the place of Execution , with Malefactors ? why not I in Hel with the Devils ? Since my sins are as theirs , my plagues might have been , and in the issue wil be as theirs , unless I repent . Direful are those plagues that sin brings upon the sinner ; but these are not the worst , nay in truth , the least part of that evil that sin procures , and puls upon the souls of those who give themselves thereunto . Here is the venom of the vengeance , and the dregs and malignity of that mischief that accompanies it , in those spiritual desolations and ruines it leaves upon the soul , those not to be conceived , much less uttered by the tongues of Men and Angels . Let us look inward , and dig decper . Commission of sin makes a man senceless and remorseless in it , puts a man beyond the consideration and thought of amendment , either capability of good or to look after it ; it takes off endeavor , nay desire , and thought of recovery out of our wretchedness : such were they of whom the Apostle speaks , 1 Tim. 4. 2. Having their consciences seared with a hot Iron ; as it is with seared parts , what ever gashes or stabs come , they have no sence or feeling of them ; what ever judgments are denounced , threatnings proclaimed in a mans ears , executed before a mans eyes , the seared conscience is stupid and fearless , it feels nothing , is affected with nothing . So it was said of the Heathen , Eph. 4. 19. They were past feeling ; God frowns from Heaven , the Word threatens , Devils accuse , their own Judgments condemn the loathsomness of their practice , and men bear witness , and cry shame of the sottishness of their course , their distempers are such that they stink above ground , and yet they poor creatures feel nothing , but bless themselves in their present condition ; Rom. 2. 5. They have hearts that cannot repent , heaping up 〈◊〉 against the day of wrath . The daily and ordinary commission of any one sin , delivers up the sinner to become a prey to the power of al corruptions even the most detestable ; sin lays wast the soul that it becomes a through-fair , and lyes open to the most hellish provocations or distempers that can be presented before it and nothing comes amiss , that 's the inference when the heathen had no delight to have God in their knowledg , had notliking to such and such righteous and good wayes of God , he delivered them up to a reprobate sence , Rom. 1. 28. they had no delight to be ruled by the truth , and the wisdom and holiness thereof , no delight 〈◊〉 know or rellish any good ; God takes them at their word , and leaves them in the hands of their sins , they should have minds that should never know the truth , hearts that should never approve of it . See presently when the soul is thus layed wast what a drove and inroad of hideous abominations come in , and take possession , and make a prey and spoyl of the poor wretched creature as they wil , then ver . 29. 30. they are ful of all Unrighteousness , Covetousness , Fornication , Envy , proud Boasters , beady , high minded , 〈◊〉 breakers , False , Unfaithful , Disobedient , Unnatural , nothing is a miss what ever the heart of Belzebub , or the bottom of Hel can harbour , It 's the ground of the cohaerence of that place also Eph. 4. 19. Who being past feeling , they have given up themselves to work al uncleanness with greediness ; the poor creature is at the 〈◊〉 and beck of any base abomination ; no temptation presseth in , but prevayles , no allurement is presented but it surpriseth and taketh aside , no corruption 〈◊〉 but it carryes and acts him without gainsaying ; the Devil and his distempers take him alive and take him at their pleasures , lead him as they 〈◊〉 and he knows not where he is before he be in the bottomless pit ; This is the quintessence of vengeance an unseen evil ; 〈◊〉 in truth unconceavable , the terrors of death and the torments 〈◊〉 hell are nothing in comparison of this . When the glorious and blessed God through the just desert of sin leaves the creature , at the lust of Satan and his diftemper , Loe he is in your 〈◊〉 do what you wil with him , I wil have nothing to do with him more this is the sentence passed upon the backslider Prov. 14. 14. the backslider in heart shal be 〈◊〉 with his own wayes , he shal have his belly 〈◊〉 . Thus as the saints are sealed up in the day of Redemption the wicked are 〈◊〉 〈◊〉 up under the soverainty of their sins 〈◊〉 the day of destruction , thou 〈◊〉 have thy pride and stubbornness & 〈◊〉 , be thou for ever proud and for ever 〈◊〉 , and for ever 〈◊〉 - hearted , continu so and perish 〈◊〉 . There is no judgment like to this and this is the 〈◊〉 of sin , and that which the Lord reserves as the choycest of al his plagues the last and worst 1 Prov. 26. 28. 31. Yee shall call , but I wil not hear ; yee shall seek me , and shall not 〈◊〉 me , one would think this is heavy and harder measure could hardly be found , yes the Lord hath worse because ye despised my counsel and set at naught al my reproof , 〈◊〉 they shall eat the fruit of their own wayes and be ful of their own devices , they who srame and devise devises to contrive Contentments to their own carnal and corrupt 〈◊〉 carry a forge of falshood and 〈◊〉 about them , to succeed in these one would have thought is the 〈◊〉 content such a person could take ; true it is so , and that is the greatest and most dreadful plague that could befal them . When the Lord Christ takes away 〈◊〉 of himself and his spirit from the 〈◊〉 and leaves him wholly to himself and the power of Satan , & his own 〈◊〉 〈◊〉 distempers , nothing of Gods wisdom 〈◊〉 their own folly shal mislead them , nothing of Gods 〈◊〉 but the perverse rebellion of their own hearts shal rule them and so destroy them . this is to be in hell before he come there , and so be a Devil before he come among them . They come to be helpless in regard of all means , that the Lord hath provided , or the mercies that the Lord hath offered unto them , and doth yet strive with them in , Its sin that stops the entercourse between God and the soul , his ordinances and our Consciences , takes and 〈◊〉 the passage , that the power of the means never work upon us , the sweetness of his mercies never affect us , the virtue of his ordinances find no place , leave no impression upon the soul ; This is the fruit which the prophet layes forth of the rebellions and 〈◊〉 of the Jewes , which made them ripe for everlasting ruine , Isa. 6. 9. 10. Make the heart of this people 〈◊〉 , and their ears heavy , and by that time they are sure enough for ever seeing the face of God , or receiving 〈◊〉 by any means ; seeing they may see and not perceive , hearing they may hear and 〈◊〉 understand , least they be converted . They are far enough from conversion and so from salvation , It s that also which is of necessity implyed in the former expression ; they shal be filled with their own devises , so there is no entrance , no acceptance of any direction from the wil and word of God. As it is in vessels that are brim ful of liquor ready to run over , there is no room for a spoonful of the most precious liquor to be put into them . So through the just desert of their sin they are so fully possessed with the power of their corruptions which have had commission to rule them , that as our saviour said John 8. 37. There is no place for the word . Their minds so ful of pride of their own carnal reason , that therē is no room for instruction to direct or inform them , their hearts so ful of stifness and perveriness , that there is no place for reproof that may prevail with them and reform them , the spirit so ful of falsness and ready to take hold upon 〈◊〉 , that there is no place for the 〈◊〉 of the truth to frame them to the 〈◊〉 and singleness of carriage as suits with Gods mind ; so that all means of grace and ordinances take their leave of the sinner , work no more upon that heart that hath 〈◊〉 long and so often opposed the work thereof 〈◊〉 . 51. 9. We would have healed Babilon , 〈◊〉 she would not be healed , leave her then leave instructions , and leave exhorting &c. so it is with the ordinances the Lord passeth by and wil not so much as speak a word to a rebellious heart , the threatnings that troubled before , now stir not ; the instructions that convinced before now awe not at al ; the reproofs and exhortations that awakened and affected the heart , now slide away like water upon a rock , and there is no print or the least appearance of any impression left behind ; the ruine of mens comforts , lives and liberties which sin hath brought are open , but oh the woful desolation of souls could it be seen of al , as it is felt of some whose heart God toucheth it would make sin exceeding sinful and unsupportably evil , as they in the Prophet complayned bitterly , Why are our hearts hardened from thy fear ? Isa. 63. 17. Besides this bitter fruit which the sinner is forced to tast of sin in his own particular , view wee the extent of that evil which sin doth unto others ; and that partly which is common to every corruption of what ever kind or degree , it is of great or smal , open or secret , whether more loathsom and not 〈◊〉 to the eyes of men , or that which is esteemed less in the account of the world , that which is an ingredient into the nature and constitution and making up of every corruption that it makes a breach upon the righteous law of God i. e. not onely shaks of the rule and soveraignty of the law , but preferrs in truth the supremacie of our lusts , before the authority of the Lord himself which ho hath and ought to exercise over our souls . For the sinner in the practice of any sin proclaims this unto the world , it s not the royalty of the righteous law of God but mine own distemper shal rule me : not his wil but mine own wayward corruption shal 〈◊〉 the ballance ; It s not the wisdom of the word but my folly , and the vanity of my ignorant mind shal lead me in what I do ; It s not the goodness of the Law of Gods holiness but the pleasing corruptions of mine own carnal heart shal content me ; in a word , each man professeth God shal not be his God but he sets up his lust in his room and doth homage therunto ; than which what greater indignity can be done to the Almighty ? Al men look at it as a most hellith expression of the Jews , 〈◊〉 him but Barabbas . Barabbas was a murtherer vile and base , yet a man , and therefore somthing of God in him , but more hideous is the hateful blasphemy which the practice of every sinner proclaymes not God but sin ; he advanceth sin in his choyce which is nothing but baseness it self , above the infinite holiness of the only blessed God , so their profession was , they said to the Almighty depart away from us we desire not the knowledge of thy wayes , thou saiest in thy heart as much , when in the secret resolution of thy soul thou baddest humility depart the pride of thine own heart should carry thee ; to meekness depart , so to the God of Grace and holiness depart , the knotty stoutness of thine own spirit was the Liege Lord thou yieldest homage and obedience unto . Out of mens Atheism and ignorance this is not thought on , and therefore men thinke their sins little , nor are they apprehensive of that infinite wrōng that they do to the holy and infinite Majesty of the blessed God. Besides this wrong that is common to al sins , there be some especially open and scandalous that become out of measure sinful . Committed against many mercies , against many means ; against many mercies wherwith God hath 〈◊〉 and allured them , that he might have overcome their unkind hearts , w th his tender compassions , had they but a spark of any good nature or ingenuity within them . Thus they sin against more of God , & therfore their sin becoms unmeasurably 〈◊〉 against the bowels of a Father that hath yerned towards them : the blood of a Christ that hath been shed for them ; the tears of a saviour that have been wept over them , Oh that thou hadst known in this thy day ; the consolation and intimations of the spirit who hath striven and entreated , Oh do not do so and sin against God , and yet impudently , presumptuously and pertinaciously thou wouldest break through al these armyes of compassions , to commit that sin that wil be thy ruine , how vile thy carriage and how just thy plague . Thus Nathan pleads with David when he would lay open the loathsomness of his evil before him , 2 Sam. 12. 7. 8. 9. Thus saith the Lord God of Israel I annoynted thee King over Israel , and I delivered thee out of the hand of Saul , and I gave thee thy masters house and thy masters wives into thy bosome , and gave thee the house of Israel and the house of Judah , and if that had been too little I would moreover have given thee such and such things . Wherefore hast thou despised the command of the Lord ? The heart of the holy man sunk down in sorrow , I have sinned . Yea these coals of fire if gathered and heaped up I mean these compassions rightly considered and weighed , and layd upon the heart they are able almost to melt the most flinty disposition , Jud. 2. 1. 2. 3. So the Angel overbore the rebellious spirits of the Israelites , I made you to go up out of Egipt and have brought you into the land which I sware unto your Fathers , and I said I will never break my Covenant with you , and ye shall make no league with the inhabitants of this land , you shal throw down their altars , but ye have not obeyed my voyce why have ye done this ? and it came to pass when he spake these words unto al the Children of Israel that the people lift up their voyces and wept . This brake their hearts al in pieces , though perverse and rebellious , they ceased answering and fel to weeping , their tears and mourning were instead of words they would return in their defence . Against many means wherwith the Lord hath striven with us to stop us in the pursuit of sin , and to reclame us from our iniscarriages ; God hems in a poor creature on every side by publick dispensations and private 〈◊〉 by ordinary and extraordinary helps , way-layes a sinner and hedgeth up his path 〈◊〉 thorns , and builds a wal about him that he might find the ways of ungodlyness no more Hos 2. 8. He that adventures upon the commission of sin against such means , and breaks through such armyes of ordinances , there is a multiplication of many sins in the commission of one , because it is against the multiplication of many truths , or one truth in a manifold dispensation , he sins against so many instructions , so many comforts , so many counsels he hath heard . Confessions he hath made , and prayers he hath put up for himself , and others have made in his behalf ; every one of these dispensations hath an action against the soul because it hath been wronged by the sinner ; John. 12. 48. He that heareth and rejecteth hath one that judgeth , even that word that I have spoken and he hath heard wil judg him : saith our Saviour Christ. Those reproofs that thou haft heard and not submitted to , Instructions that thou hast heard and not embraced thou shalt need no other judg , those wil judg thee , and how heavy wil that judgment be then , John , 15. 22. If I had not come , they had had no sin , but now they have no cloak for their sin . Wrong to our brethren their honor , and lives , goods and good names , especially when open and scandalous , wee sin against the souls of our brethren , lay stumbling blocks before them , and here one sin may become many millions of offences , as the numbers may be many that shal hear of it . Who knows how others may be emboldned and encouraged in sin by our example ? how others hindred , and provoked to speak evil of the good ways , of Gods grace because of our wretchedness ? Woe be to the World because of offences , Mat. 18. 7. Who knows but the blood of many who perish by our means may be required at our hand ? nay that our sinful example may live when we are dead , 2 Sam. 12. 14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme , Rom. 2. 24. the name of God is blasphemed amongst the heathen through you , and therefore the Prophet David though God hath pardoned his sin , and published it by Nathan , he would not pardon himself , but left his repentance upon record as wel as his fal , Peter went out and wept bitterly that others might hear of his sorrow and humiliation for his sin who had heard of his backsliding . Many wil ly and curse with Peter , but he that hath his Grace wil go out with Peter and mourn bitterly . Many can easily fal into filthiness as David , but if he have his spirit he wil labour to have his heart and bones broken with David . Add unto al the former the time wherein a man hath continued in his sins and the frequency of them , having often committed one and the same sin , stumbling again at the same stone , & taken aside again by the same 〈◊〉 and temptations after they have been confessed ; bewailed , resolved against Psal. 78. 32. For all this they sined stil &c. Psal. 40. 12. they are more than the haires of my head , I am not able to look up , Thus wee must survey severally the particulars which may be able to present the vileness of sin to us , but that is not al nor yet sufficient . but , We must sum them up joyntly by serious meditation , that so they may fal-upon the heart in the ful weight of them , and prevail more effectually and this also helps forward the work of contrition in a special manner , He that parts every stick in the bundle and takes them severally and singles them one from another he may carry them easily and lightly , never be loaded or troubled with them , but when he hath gathered them from several places where they lay scattered , and 〈◊〉 them together , he wil then find them a burden he is not able to lift , much less able to stand under and bear ; so here that is also another and special work of Meditation , besides those mentioned formerly , it doth not onely look over the several aberrations of mans practice , and gather up our particular miscarriages scattered up and down in our dayly course , but laies and bundles them all together , and so they become a burden unsupportable : that seems to be one part of the meaning of the place , Psal. 38. 4. My sins are passed over my head , and are become too heavy for me to bear . It 's a comparison ( say Interpreters , and those very judicious ) taken from Waters ; that look as the Land-floods when the waters flow in from every Riveret and Gutter , and from every Hill and Furrough ; at last they meet all in the main Channel , and so becomes an overbearing stream that swels above the Banks , and bears down all before it ; whereas each petty Gutter was such as any might wade through , and step over ; the might of the Flood none can withstand : So it is here with Meditation , it doth not only search the several aberrations and goings aside in the several occasions of our life , which when they are singled one from another seem very smal ; yet when our several distempers , and dayly swervings become like the drops of rain , not falling forty daies and forty nights , but may be so many months or yeers of continued provocations ; the great depths of the corruption of our Nature , are set open , and our sins like the Waters of the Sea gathered together by sad musing , pass over our heads , and are past our strength to bear them , and without special supporting mercy would sink us into everlasting discouragement . As it is with a Bankrupt arrested , some petty debts or smal bils that are charged upon him , he might easily answer , and be able without any great difficulty to discharge ; but when al his Bils are brought in from each Creditor , and his 〈◊〉 summed up , the Summa totalis , amounts to so much that it sinks his estate , and breaks his back utterly . So here , a slighty apprehension of such and such slips , or some circumstances of our miscarriages , look over them severally , they 〈◊〉 but little in themselves ; but laid together , and taken in the ful Sum unto which they amount , the guilt and filth of them wil appear inconceivable and unsupportable , that the sinner wil never be able to answer , or to bear . It is the mind and intendment of the Spirit , the meaning , yea , the proper meaning of that word , Mark , 14. last , when he had thought of his sins , saies our Translation ; when he had cast all the particular and heightning circumstances together , as the word properly signifies ; when he had summed up his several miscarriages by a serious Meditation , then his heart breaketh within him , though the Cock had crowed , and our Savior had looked upon him , and he remembred at a sudden push of apprehension his evil , yet he stood it ; but when he had laid al together , cast up the Summa totalis of his fearful departures from the Lord , by denying , falsefying , cursing , with al the aggravating circumstances , that he that was not only a Christian , but entertained as a Servant , yea called to be an Apostle , who was so seasonably , and with such earnestness forewarned of his back sliding and false dealing , who had promised and resolved with such courage against it , that he should not only forsake his Master in a covert manner , but openly and shamefully renounce him , yea 〈◊〉 blaspheme and curse , and that often , and now especially in this 〈◊〉 〈◊〉 trouble , in the day of our Saviors distress , when the Innocency of his cause , the Honor of his person , yea , his life lay at hazard , that such a Servant and Apostle should so basely and 〈◊〉 deny and forswear his Master and Redeemer , and that at this time of need , upon so slight an occasion , as the voyce of a silly Damsel , or some ordinary man ; he laid al these together , and 〈◊〉 them upon his heart , and he was not able to bear it , but went 〈◊〉 , and wept bitterly . The Art of Meditation , appeared especially in two things , as the special and proper parts of it . 1. The following of 〈◊〉 in a ful search and 〈◊〉 after it , and that hath been dispatched in al the severals of it , when we have viewed al the particulars of sin , and brought in the whol and ful Sum together . The Second part of Meditation is in the fastening of Meditation thus discovered upon the heart . All this while the sinner hath been gathering and bringing in the several circumstances , as it were so many single sticks scattered here and there , and bundled all together as it were by a joynt consideration that they may be attended in their ful weight ; and lastly , the sinner hath lifted at them by meditation , and found them heavy , but it hath not as yet laid them and prest them upon his soul , that he might feel them piercing and pinching as a burden unsupportable . The Second thing now to be attended as the last part of this Heavenly Art , and holy Duty , is to fasten these sins upon our souls in the full weight thereof . This is done in two things : 1 By grapling with the Heart . 2 By getting above , or getting the better of the Heart . In the first of these we act Meditation as far as our endeavor wil go : In the second the Lord arms it with power to do that it should , and we cannot by the best of al our diligence and ability . In the former the soul is put in suit , the sum of the several bils being charged upon it . In the latter we have sentence past , and execution done upon the soul , that it is forced to seek out for payment and satisfaction , and that is awarded from under the hand of the Spirit in the High Court of Heaven . To begin with the first of these , How Meditation grapples with the heart , I shal in short set forth unto you , in three Directions or Rules . The first comes within the Soul. The second laies hold upon it . The third drags it to the Throne of Justice , and drives it to seek out for payment , and satisfaction . It 's the skil of meditation to come within the soul , and surprize it with the pursuit of the evil of sin , which hath now been laid open in so large and apparant manner . It 's the cunning of Wrastlers before they fasten upon the adversary whom they intend to foyl and bring under , they gather in upon them with the greatest wiliness and dexterity they may , and then they lay hold with such advantages that they are not able to escape their hands : It 's so in this Spiritual Service , it 's the chiefest dexterity in Meditation to gather in upon the heart , i. e. the wil and affections ( where the sink of sin lies , and who are wedded to their distempers ) that it shall be forced to come under the Evidence of the Truth , and the 〈◊〉 of the evil of sin so discovered . It 's one thing to sum up debts , and shew them to the Bankerupt ; another thing to serve a Writ of them , to summon him to the Court that he may answer and give satisfaction : it 's one thing to relate a mans bils , as a Servant , an Accomptant may ; another thing to charge them upon him . So here , Meditation shewed the corruption , now summons and serves a Sub-paena upon the soul ; before it played the part of an Accomptant , brought in al Bils ; now takes the place of a Serjeant , laies them to the charge , and attacheth the sinner : Meditation you must know , includes the highest strain of the strength of Reason , in the utmost extent of it ; it 's not the whol ( nay indeed it 's the least part of the ) work of Meditation , to search and take a survey of the compass of corruption in al the circumstances thereof apprehended to the full , but it puts home an apprehension to the full , follows it , and 〈◊〉 it upon the heart , and causeth it to attend for the while . Herein lies the Excellency and Efficacy of Meditation , That it forceth the Truth and discovery of sin with that 〈◊〉 Evidence upon the Heart , that it cannot but own it as his debt , acknowledg what is his due , and the danger unto which he is justly subject by reason thereof , and is now compelled to find and confess it self to be under the soveraign authority of the truth , to be in the guilt of sin which it hath committed , and the punishment of sin that it hath deserved thereby , the case is now so clear it sees it cannot but own the guilt and it cannot avoyd the punishment . This is the reason rendred by the prophet of the sottishness of the deluded Idolater , that he cannot see his own folly and madness in worshipping an Image of wood , he stifles the strength of reason and setts not 〈◊〉 that overbearing evidence of truth which his own experience would give in to his heart . Isa. 44. 16. He burneth part thereof in the fire with part thereof he rosteth flesh , yea he warmeth himself and saith Aha I am warm , with the residue thereof he maketh a God even a graven Image he falleth down and worshippeth it . what 's the ground that any living man should so far go against common sence , he answereth ver . 19. None considereth in his heart , to say I have burnt part , I have roasted and warmed my self , and shal I make a God of the rest ? The strength of reason in a right way would easily have forced such a conclusion upon the heart ; but the corruption of the heart stifled and intercepted the power of reason and damped the evidence thereof , because it was not followed and fastened by the power of Meditation ; no man considereth in his heart , the want of consideration made the heart not find nor own the evidence of that inference and truth . For we find this in our corrupt hearts naturally when sin and guilt comes to be charged upon us , and the dreadfullness of both are presented to our view , we willingly would hide our selves from the evidence and power of the truth , as Adam from the presence of the Lord. If we cannot deny it , yet excuse it , that the fault was in such and such , they are to be blamed , they were the cause and they 〈◊〉 me to the commission , I therefore am to be excused . Or if not excuse it wholly yet mince and lessen it , if not slight it , and cast it aside as that which neither needs nor deserves consideration . As the bankerupt , the debts he is not willing to pay he is willing not to think off , here now is the fruit and vertue , 〈◊〉 power and profit of Meditation , it dasheth and scatters al these delusions and deceits , stops the passage as it were that none of al these carnal and false pretences can keep off the stroke of the truth , and the sting of sin from the heart . No no replyes Meditation : these and these are your corruptions you must own them , the evidence of them are such and so playn ye cannot excuse them ; the aggravations so many so great you cannot lessen them , the plagues heavy and unavoydable you cannot prevent them . Thus it is know it for your selves these are your sins , these will be your ruin . And I summon thee here to answer it before God in the sight of men and Angels at the great day . When the heart cannot shuffle , nor shift , nor shake off the strength and cleerness of the Truth , it 's compelled to own its sin and misery , though happily not willing to leave the one , nor knows not how to avoid the other . True indeed then Meditation hath attained its proper and powerful work , and is effectually blessed of God when our hearts are so affected , with the evil of our sins , as in our judgments rightly informed , we did conceive them , and in our most serious 〈◊〉 concluded them , and indeed we should shine to our utmost to attain this , and never give the Lord rest , nor our own souls any rest , until our hearts feel the bitterness of sin , as by meditation we have found it made known in the word . This is beyond our power and reach , only its good to run after it , and though we cannot go as far as we should , yet thus far we may go . We may put the heart to silence for the while , stop and stisle such gainsayings for a time and turn , and get the last word of the wil , as it were , notwithstanding the waywardness thereof . This hath its mervailous use , and leaves a great restraint upon the soul that it dare not vent it felf in ungodly practices but with a kind of awe and fear . It deals with our souls as the Angel with Sarah , when she laughed in herself as conceiving it impossible she should have a son in her old age , though the Angel had said it , Gen 18. 12. the Lord asked why did Sarah laugh , and she denied it because she was afraid and sayed , I did not laugh ; but the Lord followed her and held her to it , and would not let her go away so , nay but thou didst laugh . So when the heart would fly off from the evil that is evidenced , and charged , either , excusing or lessening the hainousness of the evil , or slighting the danger of it . either it was not my fault or it s not so great , or the punishment is not so grieous and fearsul as men would bear us in hand . Hold the heart to it , and do not suffer it to go away . Yes it was you that did it , you must own it , you shal find it upon your score one day . you know and God knows and I know it , the time when they were committed the manner how , and how aggravated with many heightning circumstances : It is so , know it ; and thy damnation sleepeth not , do not slight it , you wil never be able to endure it . Yes but I can : God wil abate it , or I can bear it , nay you cannot ; God cannot abate it if you live in your sins , and you cannot bear it . Take the leave of your heart thus when you go to bed ; this is your condition , this wil be your misery . The sum of this first Rule returns to these three particulars . 1 Summon the heart to answer the charge . 2 Force the heart to own it . 3 Silence the heart for the while under it . When thus Meditation hath come into the heart , let it lay hold upon the heart : That 's the Second thing in this fastening , when it hath arrested the soul , the undeniable Evidence of the Truth , then keep it under the arrest : as Officers do such as they have attached , not suffered them to go out of the room , nor to be out of their sight or presence . When thou hast with strong hand as it were forced thy heart by the power of the Truth raised by Meditation from every Coast , as it were from all particular circumstances and occasions , that it yield the Charge which it cannot gainsay , owns the guilt under which it lies , and the punishment which it hath deserved , sits down silent under the Soveraignty of the Truth which it cannot controul ; keeps the heart under this awful disposition for ever . Do not suffer thy mind to go off from the Duty of Meditation , or thy wil and affections from under the impressions which were left upon it thereby . For if thou thus givest way out of sloth , or wearish negligence , thou art in hazard not only to lose thy labor , but to leave thy soul much worse by the abuse of an Ordinance , than it was before thou did'st enjoy the liberty and practice of it . As Iron or any Mettal once melted , if it cool , it grows more hard than before , and more unsit to be fashioned to any use ; It 's so with the heart awed and melted as it were , and made coming under the power of Meditation ; if once thou growest careless , and it grows cold , it becomes more unteachable , hard , and unfit to receive any impression of the Truth , with what ever power it be dispensed . Therefore by dayly consideration keep the power of the Truth , and discovery of thy sins within ken stil , before the eyes and sight of thy soul , that so thou mayest keep the same heat and temper of Spirit , that awful , under , and silent subjection , to the Authority of the Truth , the terror and dreadfulness of thine own sins ; and here our greatest watch is to be improved to follow this direction , because the policy of Satan , the proneness of our own hearts , and professed opposition that the Spirits of the sons of men have against this Dispensation on Gods part , and this disposition on ours ; we are loth to bear it , Satan and the wicked are loth to suffer it in us , to have the rod dayly shaked over us , the silth and guilt and plagues due unto our sins continually presented and pressed upon our consciences , it 's exceeding tedious and irksom unto our natures : Flesh and blood is very loth to bear it , Satan and the world are unwilling we should continue in such a course , because they know it 's the next way to make us weary of our lives , and of our sins ; therefore our corrupt hearts are willing to shake off such considerations , and they are as restless to pluck our hearts from under the power of such an Ordinance . It wil be our comfort , let it be our care to have dayly meditation keep us company in our dayly course , it wil keep the heart in an awful and under temper . Therefore the Apostle joyns both together , 1 Tim. 4. 15. Meditate on these things , and be in them , under the power and prevailing vertue of them . As it 's sure of al , so of this Truth also , John , 8. 31 , 32. Continue in the Truth , and it shall make you free . It 's not enough for an old cankered sore to make it open , but we must keep it open ; not only lance it , but tent 〈◊〉 : to force a Truth by Meditation lanceth the sore , attention to the same Truth in Meditation , is the tenting of the sore , and that brings , though a slow , yet a persect Cure. Dog the heart with the dayly consideration of the discovery of sin formerly set on , it wil tire a man out of his distemper , force the soul either to leave his Meditation or his corruption . It was that which caused the venom of Gods vengeance , and the poyson of his own abominations to enter into his bones . Psal. 51. 4. My sin is ever before me . And this is the peculiar work of Meditation to keep things in present view , and fresh apprehension , it keeps sin ever before mens eyes . The sinner is forced to walk and talk with it , to wake and sleep with it , to eat and drink his sins , and curses due to him for the same , they are 〈◊〉 out to him in every cutting , and 〈◊〉 before him in every 〈◊〉 that is set at the Table ; Psal. 119. 98. It was Meditation that drew out the marrow 〈◊〉 quintessence of Counsel and Wisdom out of the Command , so that David came to have more understanding than the Antient ; Because thy Commandements are ever with me : Meditation drains and draws out the dreadful venom of a mans distempers , and makes it ever with him , where ever he goes , in every 〈◊〉 he takes , the guilt of his sins is before him to accuse , and Hell gaping to devour him ; where ever he is , his sin and guilt , his fears and terrors , his curses and confusion is with him to astonish him to al eternity . To have a wound or sore is troublesom , but to be raking in it dayly , though it were never so smal , were in truth intollerable . So it is here , Meditation is the multiplication of al these stings and terrors . When Meditation hath thus taken hold of the heart , it then drags it to the Throne of Justice , and then drives it to seek out for payment and satisfaction , without which it cannot be eased nor delivered . This is the Markstone , within which the bounds and limits of Meditation are to be confined that it may be ordered and acted aright , according to the Method of the Almighty , and a right Rule . When the soul is summoned to answer the Charge , and is under the Arrest , and not able to escape , it finds now the severity of Gods Justice that exacts all , even the utmost , the greatness of the debt , and it 's own inability to answer ; yet pay he must , or else he must perish . It drives the soul to see a need of a Christ and mercy , and that it ought to seek out thither for relief and satisfaction : This is the aim of the Duty , and Gods end in fastening thus the filth , and guilt , and desert of sin upon the soul , and it should be our end also . And here a Three-fold extream unto which the soul is very subject in the exercise of this Service , is especially to be avoided . 1 Desperate Discouragements . 2 Hellish Provocations . 3 False Conceivings of the measure of Gods Work , or the manner of his proceedings , which we frame to our selves in our own thoughts . All which are aberrations from the right way and Rule , and prove marvelous prejudicial in our proceeding . And the Enemy strives to put us upon all these by al the malice and policy he can use . If he cannot keep us in security , and hinder us from setting out in a Christian course , his next endeavor is to wrack us upon rocks , and fholes , and sands , and so to hazard our passage . A word of all . First , We must beware of desperate discouragements in the consideration of our evil waies : for first Satan useth al the crafts and wiles that he can , that we may not see our sins , if we never know the danger , we wil never avoid , can never escape it . But if he see the sinner resolved to make a through search , and to make work of it , he then labors to carry him as much to the contrary extream , that he shal see nothing but sin ; before he bore him in hand , he needed no pardon ; now he perswades him there is no hope of pardon : Before his estate was safe and good , and need not be altered , nor he trouble himself about it ; it 's now so vile and desperate , there is no help , and cannot be recovered : Before he soothed up the sinner , it was in his power to reform when he would ; now he perswades there is no possibility in Heaven or Earth to relieve . Do you not see ( saies Satan ) the greatness of the guilt of your former sins that 's dayly before you , the power of present corruptions prevailing more and more ? do you not see that all the means you have , and endeavors you use , do you no good ? only you encrease your sin the more , by the abuse of Duties and Ordinances ; and God hath forsaken you , rejected your person , cast out your prayers , blesseth not his Ordinances to you for good : talk not you of Grace and Mercy , you have deluded your self with those dreams too long ; look not out for any such relief which you know you have formerly neglected , and it 's now too late to expect : cease further troubling your self , sit down in your sorrows , and sink under the weight of your sins , that is the reward you have deserved , and the portion that is prepared for you of the Lord. This is Satans Logick , who would have us to abuse this blessed Ordinance , and to go beyond the bounds and Lawful limits of Meditation set out by the Lord himself ; who would have us to see and search our sins , so as to see a need of Mercy , and to seek out after the unsearchable riches of his Grace , 〈◊〉 to keep us in our sins , but that we may be carried out to him who wil recover us out of them . Abraham considered not his own dead Body , or Sarahs barrenness , Rom. 4. 19. he considerd them so far as to put him beyond hope in himself , that he might hope above hope ; and it 's the Lords command , Isai 45. 22. Look unto me from all the ends of the Earth , and be ye saved . Look upon your sins , miseries , dangers , depths of despair , but look up to me out of all these . The Second Extream is , Hellish provocations , which we are to watch against in this Work. When the sinner hath set himself as he conceives 〈◊〉 Gods way , and about his work , and yet finds no success in what he doth , our self-seeking hearts are apt to 〈◊〉 with the Lord , snarl at his 〈◊〉 , and so rise 〈◊〉 , and fly in the face of the Almighty : 〈◊〉 that wretched King said in 〈◊〉 Siege of Samaria , 2 Kings 6. 33. This evil is from the Lord , why should I wait any longer ? So the soul , I have done what I can , endeavored what I am able , he doth not bless what I do , I find no more strength , but my corruptions grow strong , my heart worse , my hopes and comforts less , I do but encrease my sin , and hasten my 〈◊〉 in what I do , why should I endeavor any more ? I Answer in three things briefly . 1. Do not set too high a price upon our own performances , and overween our worth , and over value the services we do , for that is a root of bitterness , and a cause of these Hellish risings ; when we secretly conceit God doth not consider our care , and the weight of our work and endeavor ; if he did , he would otherwise reward us : As Taul saith , Rom. 9. 20. Nay but , O man , who art thou that repliest against God ? 2. Beware , I say , beware of bringing the righteous Command , and holy Law of God , which discovers our sins , and requires our Duties , and our ability and feebleness together ; as though the power and principle of the Work must come from us , and we go out in that . For there wil follow bigh and hellish provocations , fierce and fel rebellions against the Lord , when out of thine own heart thou dost tug against thine own heart and corruption : for instead of the first principle of working ( which is not in us , but in the Lord Jesus ) we become the first principle of sinning ; and then direful and dreadful effects wil follow , which I profess I am afraid to speak , lest I should occasion some tender hearts through mistakes to question . 3. Check and 〈◊〉 all those risings with that of the Apostle , Rom. 9 21 , 22. What if God will not ? and deny any Spiritual power of thine own , and stand stil , and expect no principle of any performance in thy self , but that which is from God , in and by his Word , and let him alone with thy heart : Say , I have nothing , it 's fit I should have nothing it's righteous that God should give me nothing . I do not expect to do any Spiritual good of my self , nor yet expect that God should give me Grace for what I do ( because al that I do is sin ) only I know it is with him to do what he wil ; the wil , the power , and thework is al from him ; therefore I wil lie in his way , and be at the pool , it may be he wil cast me in : I know he can , and who knows but he may , if not , I have no reason to rise up against him . Men devise new Rules , and make new Gospels of their own , and set such a measure to themselves in their own apprehensions , which unless they can compass , they are resolved to take no content ; nay , not to follow any other direction than that they have coyned in their own conceit ; and thus they please themselves in their own apprehensions , and resolve to dwel in the consideration of their sins , until their hearts were brought so low , see themselves so vile , the soul so through broken under the weight of their evil , and their own unworthiness , else what have they to do with a Christ , or once to look toward him . How we come to grapple with the heart by Meditation , we heard before ; and because this Work is wearisom in it self , and tedious to our corrupt Nature , to be ever raking in the Wound , set a mans heart upon the rack , and keep it in restless disquiet , that the venom of a mans guilt and plagues should ever be before his eyes , and the Summons to Judgment ever sounding in his Ears ; the soul is not able to bear the unsupportable weight thereof , and therefore it cannot get to Christ to be cured and healed ; it winds and turns every way that yet it may be eased , therefore the sinner tries al conclusions that possible may be , that he may drive away the dismal thoughts of his sinful condition , and cast aside those stabbing considerations that makes his heart die within him . Therefore he turns every stone , if he can drink it out , or game it out , or work it out , or pray it out , or any waies , or by any means wear out the thoughts that weary him of his life . Thus he strives if he cannot get good by his Mediration , yet to get rid of it ; because he cannot be bettered by it , he would not be troubled with it . As the Patient when he is not able to bear the extremity of the Corrosive , that would eat out the proud flesh , takes it off and laies it aside , rather keep his sore though it hazard his life than suffer the smart of it , and may be his perversness costs him his life . A serious consideration set on , and kept on upon the soul , is like this extream Corrosive , the rebellious heare is not able to endure the continuance of it , and therfore at last it wil make an escape from under the sting and strength of it , if possibly it may ; and usually it doth , unless the Lord put forth his powerful hand in some special help : and therefore herein lies the last , and the hardest part of Meditation , to get above the heart , and to get the better of it . And to this purpose , the Directions are Three . Labor to possess thy heart aright with a dreadful fear of thy sinful and desperate condition : maintain it alive in thy self , that it may go along with thee , that will keep thy Meditation alive also , and mightily prevailing . Where a mans fears are , his thoughts wil be , they carry a mans consideration uncontroulably with them . Fear is a faithful Watch-man , it sends post between the head and heart , it cals up our consideration and thoughts , and carries them along with them , as the occasion is presented ; and it 's beyond al a mans skil , either to prevent the coming , or gainsay the power and overbearing force of fears . If once Satan get the heart fearless , it becomes careless and thoughtless , as I may so speak . Eliphas couples them together , Job , 15. 14. Thou casrest off fear , and restrainest prayer ; thou hast taken off the activity of fear : fear hath fallen from his authority , and then it follows thou restrainest prayer . Fear keeps Centinel , gives the 〈◊〉 dayly to the soul of the approaching plagues , as the deserts of our sins , cals up the best ability of our minds , and strength of our thoughts to attend the 〈◊〉 , so that there is no sleeping nor idling under such a watch-man . What wil be the Judgments which your sins deserve , who can conceive ? and how soon they may come , who can tel ? Come they wil , that 's certain ; but when they wil come , that 's uncertain : think , and ever be inusing how to prevent those evils , that ye are never able to avoid , nor bear : Job compares fear to an Army of mighty force , that commands where it comes ; Job , 30. 15. Terrors are turned in upon me , they pursue me 〈◊〉 the wind ; therefore by an over-ruling command they cal for attendance of the strength of the mind and man , and they cannot be put off , or laid aside , or silenced , but press a man to his most serious consideration , to be exercised with all diligence , how to foresee and prevent the evils expected , Psal. 48. 6. Fear is said to seize and lay hold upon the sinner , as travel upon a woman with child . We know when the appointed time of Travel comes on , there is no preventing or delaying of the work , as that the party can stay til the 〈◊〉 day , or week , or hour ; nor yet can she put off her work to another , as she may do her other occasions , as a friend may go this way for her , a servant may do that which she desires ; but when her throws come , no body can stay them , no body must bear them but her self , and she wil be forced to mind , and attend them and her own help , whether she wil or no. The fear and dreadful expectation of Gods righteous Judgments deserved and threatened , let them seize upon the sinner , and let him travel under the terror of the Almighty ; If God should come and cal me to answer , how should I help my self ? If the Lord do ( as the times are in his own hands ) what should I judg or think of my condition ? In a sinful and miserable estate I am ( I am sure ) and how soon the pit may shut her mouth upon me , that I may be past hope and help , I know not ; high time therefore to think how to be affected with this , and how to be freed from this damnable condition . If the good man of the house did know the Thief would come , he would certainly watch , he would listen attentively at every stirring , Matth. 24. 43. Fear saies the evil wil come , and makes a man ever be thinking how to prevent it before it comes . As in a Siege , he that keeps the noise of the Drum , the sound of the Trumpet , the clattering of Spears , the report of the Canon in his ears and fears , he wil be kept a waking , and be forced to attend upon his watch , and stand 〈◊〉 his Guard for his life . So do thou as the psalmist said , Psal. 9. last Put them in fear O Lord that they may know themselves to be but men . they wil know they are sinful and mortal and wretched 〈◊〉 that must come to death and judgment . Awaken Conscience , cal for the help of it , and put it into commission , and it wil put forth an overruling power , for the settling of our apprehensions in their attentive employments ; when somtimes they are routed and put by their proper exercise , by the unruly and inordinate distempers of our hearts . For reason and understanding are the underlings as it were of inferior and lower ranck , and can but as servants and attendants offer and propound to the wil and affections ; what they 〈◊〉 and conceive may be most convenient , and the wretched way wardness of our hearts , wil either snub or silence them , reject or cast them away , you befool reason , damp and pervert the light of judgment , tel reason she is a fool and is deceived and drive it to another search somtimes in the Saints 〈◊〉 and wil are for the work . The one pleads for it the other approves and desires it ; and yet the violence and outrage of some overbearing corruptions take off Meditation and hinder it against the heart and hayr against our judgment and desire . Now conscience is to be called in who hath received a supream authority , to oversee both , to right al such disorders and to see that the mind have its free scope , for the exercise of Meditation in his times and turns . And that this is so , Experience of all men in al ages wil give in evidence undeniable ; the Godly , their Conscience is controuler in their whol course by the beck and least iutimation of whose authority , the frame of their spirits inwardly and their carriages outwardly are 〈◊〉 , so as they can do nothing against the truth ( 2 Cor. 13. 8. ) & dictate of their Conscience they could do any thing against their credit and comfort and profit yea their very lives 〈◊〉 not against their Conscience . Witness again the wrastlings of the spirits of the ungodly , when their 〈◊〉 reason hath contrived al waies and shifts their hearts earnestly desired , also how to stifle and stop the mouth of Conscience , to silence his dictates , that they might proceed in the practice of their lawless course , without stop and trouble and disquiet and the sad remembrance of that guilt and 〈◊〉 which Conscience tyres them with , but al in vain when Conscience is armed with authority and exerciseth that authority which is given it , is in his place and doth the 〈◊〉 of 〈◊〉 place but I say you must put it into commission ; God can and doth when he wil , but we should also give way and help forward this work as we are able , according to that direction for our spiritual good in this behalf , for it is with Conscience as it is with men of worth in the countrey from whence we came , though they be as holy and gracious and wise when they are out of the commission of the peace as when they are in ; yet then ( when they are out of the commission ) though they be willing and desirous according to the 〈◊〉 the Lord hath given them to see and so to reforme al wrongs and disorders yet they want power . So it is with Conscience , when through our careless and rebellious carriage , it is either blinded or stifled , and so his place and exercise of his power is utterly hindred ; we must therefore 〈◊〉 Conscience into his commission as much as in us lyes ; i. e help forward the exercise of that soveraign authority with the right whereof Conscience stands possessed according to the place the Lord hath set him in . Here are three directions . Let nothing joyn with Conscience in the command it gives and power it exerciseth but the holy and righteous Law of God. This is that which makes the simplicity of the eye which our Saviour mentions , Math. 6. 22. and that which addes that overruling vertue and 〈◊〉 thereunto , insomuch that the text tells us ; where the eye is single the whol body is ful of light . That eye I suppose is not bare reason or understanding enlightened , though that sence is savory and included : but there is I conceive somewhat more , that eye is here meant according to the light and direction whereof the whol body is acted and ordered , that is a mans whol course and conversation is guided in a right way . That is by vertue of Conscience especially which hath an overpowring command with it , to act and carry out al the dispositions of our hearts and actions of our lives , suitable to the light and level of the law of God , according to which it accuseth or excuseth ; This single eye is a conscience sincere , when nothing interrupts the work of Conscience , but the law acts it , and it acts the man , thus the office Conscience exereiseth is from God and for God. Keep Conscience trembling and tender , that it may be Eagle Eyed , and easily sensible of the least evil and do thou accustome thy self to be sure to take notice of the least intimation it gives . This gives as I may say encouragement to Conscience and helps forward the work , and honors that authority which it exerciseth , Thus David was at the beck of his Conscience even for the appearance and bordering of evil , 1. Sam. 24. 〈◊〉 . his heart smot him because he had cut off Sauls skirt . Take undoubtedly the sentence of Conscience rightly guided to be Gods own sentence . That which he wil own and make good upon al the sons of men at the great day of 〈◊〉 ; It wil pass current and prevayl then either for thy Condemnation or for thy absolution , It should therefore prevail with thee for thy direction in this world thou shalt be judged by it then , it stands thee in hand to be ordered by it now . Rev. 20. 12. The books were opened , and the dead were judged out of those things written in their bookes according to their works . Thus there is some help and assistance lent to Meditātion that it may awe and keep under the heart , and these have their use and fruit also in their time and measure but yet a corrupt heart left to it self wil sooner or later shut out Meditation and silence the serious exercise of his own thoughts against his sin and himself to arraign himself every day to sit in judgment and pass the sentence of Condemnation upon his own soul , he is not able to endure . He wil not part with his sin and yet he cannot take pleasure in his sin upon these 〈◊〉 . He wil shake off his fears and sear his Conscience , silence his 〈◊〉 that neither his thoughts nor terrors may trouble him any more , and so return again to his old haunt and there perish . Unless the Lord ( in the last place ) put to his Almighty hand and send his spirit from heaven to set on the work so that it shal undoubtedly succeed , 〈◊〉 the malice of Satan and the opposition of our own corrupt hearts . An under officer of meaner rank may happily be too weak to cope with a company of prophane varlets , and therefore it may be they scorn and slight both his person and place , until the Prince himself come with numbers and power , he wil certainly bring them under , or be the ruin of the whol company . So when the fears God 〈◊〉 sent in be scattered , the dictates of Conscience , as his officer , be laid aside ; the Lord himself wil take the 〈◊〉 to task and so restelesly pursue the sinner with his own 〈◊〉 , that he wil not respite him for the least refreshing from the evil that presseth in upon him ; Job . 7. 14. How long wilt thou not depart from me , nor let me , alone til 〈◊〉 swallow down my spittle ? It s not the fire but the blowing of the coals that melts the mettal to become fit matter for a vessel to be made . It 's not the Law that breaks the heart of a sinner , for he neither is nor can be subject to the LawRom . 8. 7. but its done by the spirit of Humiliation , who hath it in his own hand , and must blow up this fire it wil not melt else ; strike with this hammer 〈◊〉 certain he must or else the heart wil never break : Job , 13. 26 He makes a man possess the sins of his youth . when he hath not minded them , may be forgot them ; he revies them again and presents them , afresh to the view of the mind , keeps the eyes waking , &c. They were pricked to the heart . From the means we are now to come to the work it self , which is attended here with the subject or parties to whom it doth appertayn and in whom it was wrought and these are considered in a double respect : and so they wil afford us a double Instruction . This pricking it was not of al but some onely who heard the word upon whom it prevailed with saving success ; some were pierced , some went away not touched not stirred there with . As it fares with scattered shot when the piece is discharged against the whol flock or flight of the fowl , some are hit and slayne with it , some sit stil are not afrighted nor stirred with it . Hence the doctrine is . The same dispensation of the word which is powerful and profitable to some is unprofitable unto others . They be together at the same time , in the same seat with the same ability , intention and devotion , and yet one is benefited by the means , the other receives no good from it . Luke . 7. 29. 30. And al the people heard John preaching , and the Publicans justified God being baptized of him , but the Pharisees and Lawyers rejected the counsel of God against themselves , So again , Acts 18. 6. 8. Some 〈◊〉 , others opposed and 〈◊〉 , Christ himself is layd as a stone of stumbling for the rising and falling of many 2 Cor. 2. 16. The word 〈◊〉 some is a 〈◊〉 of life 〈◊〉 life , unto others the saviour of Death unto Death . Because God hath several ends to attain in these . dispensations ; the execution of his justice in a righteous manner , the punishment of the sins of the wicked by the means he affords , to recover them out of their sins and the conveyance of the work of his grace to those that belong to the election of his grace , It 's a strange inference God makes and way that he takes in the sending of his messengers , Math. 23. 34. behold I wil send you Prophets and Apostles , and some of them ye shal scourge , and some ye shal 〈◊〉 and Crucify ; this was to gratify their corrupt wils and so dishonor his own ordinances , how can this stand with his justice ; yes herin is his justice exceedingly magnifyed , that the 〈◊〉 of al that 〈◊〉 been shed might come upon them . Nay which is yet most strange ; God then sends the most glorious means of salvation to a people , when in his righteous judgment the work of Conversion shal be furthest off and they aggravate their condemnation . Isa. 6. 9. The Prophet had his tongue touched with a coal from the Altar , mervailously gifted and fitted , and himself unwearied , but mark what his commission was , go ( saith the Lord ) make the heart of this people fat , and their Ears heavy least they be converted , and should beal them . This was the way to convert them , and yet by this 〈◊〉 they are hardened and set further off from conversion than they were before ; The choycest physick and purest ayr meeting with corrupt and decaying bodies , kills immediately . So here . Our Saviour resolves it . Math. 13. 11. It s not in the power or parts or improvements of some above others but to you it is given to know the mysteries of the Kingdom of Heaven , but to them it is not given . The same fire we know wil melt the mettal which shal make vessels of honor and dishonor . He makes the wicked without 〈◊〉 he makes his Saints serviceable to his own mind . That herein he might shew the 〈◊〉 〈◊〉 〈◊〉 good wil and pleasure . Rom. 9. 18. He hath mercy on whom 〈◊〉 will , and whom he will , 〈◊〉 〈◊〉 Hath not the Potter power over the clay , to make one vessel to honor , another to dishonor ? He shews that the issue and event of al comes only from his own purpose and pleasure . So the Apostle resolves it , 〈◊〉 22. What if God will ? So the Evangelist also , John , 12. 37 , 38 , 39. Though Christ 〈◊〉 done many miracles , yet they beleeved not ; Why did they not beleeve ? He adds , Therefore they could not beleeve , because Isaiah had said he hath blinded their eyes , and hardened their hearts , that they should not be converted . Hither our Savior comes , and sits down in admiration , Matth. 11. 25 , 26. I thank thee Father , Lord of Heaven and Earth , because thou hast hid these things from the wise and prudent of the world , and hast revealed them unto Babes , even so O Father , because it seemed good in thy sight . It should provoke in us all , the 〈◊〉 fear in the 〈◊〉 of the greatest means ; our deadliest bane may come from the best Ordinances ; this is speeding Physick , it wil work either one way or other , either kill or cure . Now is the Ax laid to the root of the tree , 〈◊〉 3. 10. When Christ came , then was their destruction coming on with most hast , 2 Cor. 〈◊〉 When the 〈◊〉 had discovered the excellency of his Gospel , in the plainness and power of it , he leaves with that Supposition , If our Gospel be hid , it 's hid to 〈◊〉 〈◊〉 perish . When Moses was coming , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent means of Grace ; 〈◊〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these , as though they had inhaerent , prevailing power in themselves . Bless not thy self barely by having of these ; say , I may have these Ordinances , and yet have death as wel as life : yea , I may hear of Christ , may seek after him , and enjoy his presence here in the means , and yet never have any saving good by any of these , Luke , 2. 34. He is as well for the fall of many , as for their rising . Exhortation to stir us up to use all means ; and when thou seest the benefit received by som , seek thou also for a blessing upon them ; as Esau said , bless me , me also . So say thou , such 〈◊〉 proud heart hath found the Word humbling of him , such a discouraged heart hath felt the Word comforting of him ; Lord , let the Word humble me also , pierce me also , comfort me also . The Husband-man sows , and waits for the first and latter rain , and as David said , mine eyes fail for thy Salvation , saying , when 〈◊〉 thou comfort me ? when wilt thou enlighten me , quicken me ? when wilt thou break my heart ? when wilt thou make me spiritual , and painful , and thriving in 〈◊〉 Christian Course . Lastly , Return praise and thanksgiving to the Lord for what thou 〈◊〉 receive , and find in the powerful dispensations of the Word . God hath marvelously separated his mercy unto thee , in giving not Physick , but health in it ; not Bread , but the staff of nourishment with it ; not the Word , but the life and profit of it . Be thou marvelous thankful and careful not to come and hear as 〈◊〉 but set thy heart to the Word , bring a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hearing of it . Do not powr out thy words in prayer , but powr out thy 〈◊〉 &c. Again Secondly , Look who these are , who are now wounded and pierced with the preaching of Peter , and we shal find them some of the 〈◊〉 of the 〈◊〉 and 〈◊〉 of 〈◊〉 wretches , who were not only guilty of the death of 〈◊〉 but such who now set themselves in an inhumane manner against the Apostles of Christ ; and carried themselves with 〈◊〉 and contempt against their persons and proceedings , the publishing 〈◊〉 〈◊〉 of the great things of God in the 〈◊〉 strain of opposition ; for 〈◊〉 ye look back into the 12 , and 13. verses , you shal there see the miracle of tongues wrought a twofold effect in the hearers ; some were amazed , verse 12. some mocked , verse 13. and to these Peter addresseth his speech , his spirit being stirred in a holy indignation against so hellish distempers , against the gracious and miraculous expression of the Spirit of the Lord ; to them he saies , ver . 14 , 15. 〈◊〉 it known unto you , that these men are not drunk 〈◊〉 ye suppose , &c. to these 〈◊〉 and deriders he now speaks , and they are now Pricked . Some 〈◊〉 wounded , and these were the worst , and such as did oppose . Hence the Doctrine to be observed , 〈◊〉 The Lord many times makes the Word pierce and prevail most powerfully in the hearts of sinners for their everlasting good , when they oppose the power thereof , and their own good therein . In a word . The Lord often makes the Word work then effectually , when the scornful heart is 〈◊〉 against the work , and 〈◊〉 at a distance from it . This is the Lords profession , 〈◊〉 43. 21. Even the people that he formed for himself , and such 〈◊〉 should shew forth his praise , those whom 〈◊〉 would make most 〈◊〉 to himself , 〈◊〉 so did ; yet see in the following words how he found these , and when he formed these for his own 〈◊〉 〈◊〉 24 , 25. Thou 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 Cane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Ordinances , and cast his commands behind their back , yea , thou hast made me serve with thy sins , and thou hast wearied me with thine iniquities ; instead of serving God , they made his Ordinances , and the Priviledges he provided , and so his Love , and Mercy , and himself therein , to serve their 〈◊〉 and sensual Hearts ; they put God to it , his Patience and long-suffering , that he could no longer endure their lewdness . Yet then he ads , he would do most good to 〈◊〉 when they had no care of their own good ; and then enlarge his compassions to them when they multiplied 〈◊〉 provocations against him . I , even I for mine own sake , will blot out thine iniquities , and remember thy sins no more . This was Gods dealing with Ephraim , and the season of that his saving health he extended towards him , when he rushed on in the waies of 〈◊〉 , according to thè waies of his own heart , Isai 57. 17 , 18. For the iniquity of his covetousness , of his evil lustings , I was 〈◊〉 with him , I 〈◊〉 him , I hid my self and was wroth , and he went on frowardly in the way of his own heart ; here is the highest strain of rebellious sturdiness of Spirit . When God is angry he smites the soul , and hides away himself ; yet to be froward in the mid'st of al these heavy expressions of his displeasure that might reform him , yea , to go on after in the 〈◊〉 of wickedness . If ever a people seemed to be past cure , prepared for ruin and confusion , past all hope either of enjoying or profiting by the means ; this might seem to be the time , these the men ; but Gods waies and thoughts are not as ours : for mark the next words ; I have seen his waies , and I will lead him , and heal 〈◊〉 , and 〈◊〉 comfort to him , and those that mourn with him . Then God will see him , when he cannot see himself ; then God will heal his frowardness who cannot help himself ; then God will guide him when he cannot guide himself ; then he wil make him mourn , and others mourn , with him , and mourn for him , and he wil comfort them both . And our Savior for this very end , hath ascended up on high to receive gifts for men , even for the rebellious , that the Lord may dwell among them also . Psal. 68. 18. Eph. 4. 8. This may suffice for the Proof of the Point : See the 〈◊〉 of it laid open in 〈◊〉 Particulars . He presseth in upon men by the prevailing work of his Grace in his Ordinances , before they look after him or their own welfare , prevents their imaginations and desires . When 〈◊〉 snorting in their sins , sit down securely , wel apay'd with their careless and corrupt condition : the things of Grace , and Christ , and Mercy , are not so much as in their thoughts or dream ; the Lord beyond their expectation , le ts in the discovery of himself , and 〈◊〉 manifestation of the work of his Spirit , before they be aware of it . Jos. 24. 2. compared with Acts , 7. 2. Thus it was in the calling of Abraham , when the Lord brought him to himself , and made him the Father of the Faithful , when Terah and he were drowned in Idolatry , without God , without Christ , and without Hope , never heard of any such thing as life in a Savior by Faith , never hearkened after it , but worshiping the Idols of the Heathen . The God of Glory , saies Stephen , appeared to our Father Abraham , when he 〈◊〉 in Mesopotamia , before he dwelt in Charran ; when he dwelt in the mid'st of Idolaters , and never had the least thought or apprehension of the Covenant of Grace ; the Lord then appeared to him , and bad him come out from thy country and kindred , and from thy fathers 〈◊〉 , and so from their Idolatrous Practices . God finds men before they seek him , he makes known himself before they enquire after him ; Isai. 〈◊〉 . 1. I am 〈◊〉 of them that asked not after me , I am found of them that sought me not ; I said , behold me , behold me , to a Nation that was 〈◊〉 called by my Name . How often have we heard it , and known it in our own Country ; the Lord hath sent a Minister to see the Country , and visit his friends , and it hath been the day wherein he hath been pleased to visit the heart of many a careless ignorant Creature , who came idling as to a May-game , or Morrisdauncing , and dropped into the Assembly , and the Word hath laid hold on him before he hath been aware of it ; how often hath the loose Prodigal come to riot it at the Fair and Market , and hath been drawn in to hear beyond his purpose , cross to his desire , and wished himself out of the place , and yet hath heard that before he departed , which hath been a word of life and peace unto his soul , for which he saw cause to bless God to all Eternity , Matthew he is sitting at the receit of Custom , minds how to take money , Peter and James are casting a Net into the Sea , to see how to make provision for themselves ; Christ cals them to himself , and so to an Interest in Grace and Glory , when they had not so much as a thought that way ; It 's that of the Apostle , Rom. 9. 30. The Gentiles who sought not after righteousness , they have attained unto righteousness , and yet the Jews who pretended great pains and search that way , they fel short of it . As the Lord presseth in upon men before they be aware , and beyond their purposes , So many times he takes the worst of men , whose hearts and lives are at the greatest distance from the holiness of his word and waies : Thus our Savior posesseth that the Publicans and Harlots , such as were in the rank of the most notorious wretches , Go before the Scribes and Pharisees into the Kingdom of Heaven . Luke , 3. 9 , 10. Luke , 7. 29. Which carried a form and appearance of Godliness in the view of the World. And you shall observe the Lord to gather the most glorious Churches in the places , and amongst the people where there have been the puddles and sinks of all wickedness . 〈◊〉 , Corinth , Creet , notorious and 〈◊〉 in all 〈◊〉 for hideous and hellish abominations , and yet there the Lord 〈◊〉 Churches of the greatest beauty , Saints of most glorious excellency of Grace , such as were destitute of no Grace , and yet the place destitute of no villany , 2. Cor. 6. 7. When he had reckoned up a catalogue of most accursed Villanies , yet professed God brought precious Gold out of dirt and 〈◊〉 , Know ye not that no 〈◊〉 , Idolaters , Effoeminate , abusers of themselves with man-kind , nor Theeves , nor Extortioners , shall inherit the Kingdom of God ; and such were 〈◊〉 of you . Ver. 10. 11. But ye are washed , but ye are sanctified , but ye are justified by the Name of Jesus , and by the Spirit of our God. The Lord Jesus prevails with these that are the most reffuse persons , even when they are in the ruff and height of all their wretchedness ; when they are in the extreamest out-rage and running riot in the waies of wickedness , beyond the bounds of modesty and moderation . Our Savior Christ stops not Paul in his proceeding , when his injurious and blasphemous carriage was in the bud & beginning , while his Spirit was stirring with the pangs 〈◊〉 pride and 〈◊〉 , that he stood as a Spectator , and 〈◊〉 , and kept the Garments of those that stoned Stephen . Acts , 22. 20. not yet attaining that impudency and violence to lay hands on the Saints , and to fly upon the prey . But when he became more mad in malice and cruelty , and became a principal in such out-rages , a leader in bloody persecutions . Acts , 26. 11. that he goes armed with Authority , breathing out threatnings and slaughter . Acts , 9. 1. resolves to attach and imprison all sorts 〈◊〉 〈◊〉 Sexes , men and women that prosess the Name of Jesus . When he is running full carreer in such 〈◊〉 and cruelty , the Lord then meets him , unhorseth him , takes his weapons out of his hand , 〈◊〉 his Commission , and causeth him to bear his Name , who had before blasphemed it , to care sor all the Churches who before destroyed them , he makes him fall at his foot , and follow his 〈◊〉 and colors , Lord , what wilt thou have me to do ? The 〈◊〉 beyond his place , commission and allowance , he scourges and cruelly handles Paul and Barnabas , and when he prides and pleaseth himself in his cruelty and 〈◊〉 behaviour towards the poor servants of the Lord he then takes him to task Acts. 16. 30. puls him down upon his knees and forceth him to seek for mercy and direction from those to whom he shewed no mercy nor humanity before , he trembling fel down saying Sirs what must I do to be saved ? The Lord stops not Manassehs out-rage when he enters first upon his kingdome ( as he easily could have done ) but suffers him to fil up the measure of his iniquity , so that the bottom of Hel could not afford abominations more or worse than were practised by him , he filled Jerusalem with blood , shut up the dores of the sanctuary , gave himself to witch-craft and conjuring . The Lord now grapples with him by the power of his grace , and after his mighty provocations , persevering also in those desperate courses ; the Lord humbles him mightily under his almighty hand and brings him to the obedience of his wil , 2 Cron. 33. Chap. The Reasons of the point are four . The greatness of his power is hereby discovered , and that he hath laid salvation upon one that is mighty , that when al the power of darkness hath proceeded to his highest pitch , when the subtilties of Hel and al the venome of the corrupt heart of man furthered by al advantages , that the world and counsel and company of ungodly have brought in al forces , to mannage and maintain a wicked and ungodly course herein appears that power of the Almighty whereby he is able to subdue all things to himself ; in that he batters down al the strong holds of the hearts of the sons of men and every high thought that lifts up it self against the obedience of his truth , dasheth all those temptations and delusions whereby the Enemy hath advanced his Kingdom in the hearts of his captives and vassalls , so that Satan and al his fortifications shal down like lightning before the dispensation of the truth : this is indeed the power of God unto salvation Rom. 1. 16. this is the out-stretched arme of the Almighty revealed in this so wonderful a work Isa. 53. 1. thus the Apostle 2. Cor. 10. 4. the weapons of our warfare are mighty through God , to cast down strong holds . It was that which 〈◊〉 observed wisely and as truly concluded , Exod. 18. 11. Now I know that the Lord is greater than al Gods for in the thing wherein he dealt proudly he was above them . It is most true in this case , herein it appears that the Lord is greater than al gods , the god Pride and Stubbornness , the god Self-love , and Self-confidence , the god Covetousness and Uncleanness ; greater than all the Devils in Hel , than al the Temptations in the World , and al the distempers in the hearts of sinners , because in the thing wherein they dealt proudly , he was above them . As he sayed I know not the Lord I will not let Israel go . So when they deal proudly , I know not the command of a Christ to obey it , I know not the reproof of a Christ to reforme by it , I know not , acknowledg not the threatnings and terrors of the truth which are denounced , know that God can if he wil , and its certain he wil if he ever take pleasure in thee to bring thee out of bondage he wil be above thee in al these , when you shal see the sturdy stoop , the stubborn yield , and he that was firce and proud as Belzebub himself to fal at the foot of Christ , tremble at every truth , melt under the least admonition and counsel , herein you may know the greatness of God indeed , when Peters chayn fel , the iron Gate 〈◊〉 way , he concluded it was a message of God. And therefore Moses looks to this in God when he desires the removal of the great provocations of the 〈◊〉 ; Numb . 14. 17. I pray thee let the power of my Lord be great according as thou hast said . When the wals of 〈◊〉 〈◊〉 〈◊〉 to the ground : 〈◊〉 the sounding of Rams horns it argued the breath of the Almighty went out with them . So to see the mighty fortes of carnal reason which men have reared against the force of the truth , and when they have entrenched themselves in the desperate resolutions of the self-willy , waywardness of their own hearts yet to become easie , yielding , and under , so that a child may lead them , the greatness of Gods power appears in this . The riches of mercy is hereby especially magnified which 〈◊〉 al the baseness 〈◊〉 our hearts , the miscariages of our lives , beyond al our unkindnesses when they are beyond measure , herein the Lord seems to give way to the wickedness of the sons of men , to swel 〈◊〉 the common bounds , that his mercy may appear to be beyond al bounds , and boundless and bottomless that 's the vertue of the salve when the wound is deadly to heal it , the excellency of the physick when the disease is past hope , and help , then to recover it . Rom. 5. last . When the Apostle had disputed concerning the freeness of grace he asks this question why was the Law added ? he answers , that sin might appear and be aggravated , because the Law was given , and the end of that , and the use that God made of it , that where sin abounded grace abounded much more , when sin hath done what it can by al advantages , mercy wil do more than sin , that as sin had raigned unto death so grace might raigne unto life through Jesus Christ our Lord , God suffered pride and rebellion to raigne in Paul , for this end that his mercy and patience towards him might be exemplary 1 Tim. 1. 16. hence it is that the times wherein 〈◊〉 gets ground and prevails they are called the times of mercy wherein that gets 〈◊〉 Ezek. 16. 5. 8. When the Church was weltering in her blood and had neither 〈◊〉 in herself nor succor 〈◊〉 without , then was the time of love , not a time when it was deserved but a season wherein it should be magnifyed , otherwise in reason the Lord might have taken many other times more sutable to his love . Nay the more vile & miserable they were , Herein is the soveraign vertue of his love and mercy to make them acceptable and beloved . Look we at the condition of the parties from whence also another reason of the dispensation of the Lord may be discovered , hereby the Lord stains the pride of al flesh , and confounds all the carnal confidence that men seem to place in the creature ; for should either the wisdom of the wise , the pomp of the rich , the parts and paines and studyes and dexterity of the prudent and learned , the honor and magnificence of the mighty , and the Monarchs of the world should have found the Profit of the means or received the prevailing power of the holy spirit in his ordinances for their saying good . Men would have eyed and honoured those excellencies , and doated upon them , hung al their hopes and confidence upon the presence and work of these ; so that the conclusion out of carnal reason would have issued here , none but such should have had any good , none of al these that had these out ward 〈◊〉 should have wanted it , and so some would have been discouraged , that could not attain these , others would presume and be secure that did possess them , and the Lord have been deprived of that honor both of confidence and dependance that was due from al. That the Lord might lay al these excellencies in the dust and forever wean the hearts 〈◊〉 men from setting their hopes thereupon , he takes the weakest and the worst and those also when they are at the greatest Under of al baseness and wretchedness , they shal outstrip al those in whom there is this seeming worth , of al the surpassing eminency that the Earth can afford . Thus the Apostle disputes , 1 Cor. 1. 26. you see 〈◊〉 〈◊〉 , not many wise , not many mighty , not many noble , these are the three excellencies in the world . The 〈◊〉 abilities of wit and learning , the nobility of birth , the priviledg of our place and state . The Lord 〈◊〉 〈◊〉 whol course of carnal excellency , he chooseth the 〈◊〉 to confound the wise , the weak to confound the mighty , base things , that are not , to bring to nought things & things that are , nothing , of any probability or possibility in an ordinary way , that might have attained any good , being wholly set , against it nothing of ingenuity or moderation or common 〈◊〉 , but when they grow desperatly wicked yet then the Lord doth good that no flesh may glory in his presence ; that it is not in your wealth or parts or endeavours or outward pomp , behold these poor base creatures , base in their condition and yet more base in their carriage , scant worse in the bottom of Hel , yet these are called . Oh how wil it confound the wise to see the foolish of the world brought to the knowledg of Christ when they never knew the things belonging to their peace , how wil it confound the Civilian and subtil hypocrite who had painted over his profession with appearance of Godliness to see a prophane wretch whose leudness time was when he loathed , as though his person were not fit to be looked on , yet now pulled out of his sink and dunghil , made a glorious saint in heaven when he shal be cast out amongst dogs . So the Prophet . Ezek. 16. last . Look we at the Work it self , There is also a depth of infinite wisdom in this Dispensation to bring that about in many hearts , and that by this means , and that with most success the Lord suffers many to go to a great excess of sin , before he laies hold upon them , or seems to take them to task , that the grossness of the evils might make way for their more easie conviction ; and so for the entry of the Word upon their souls , and their subjection to the power and evidence thereof . Men or Hypocrites of a smooth refined carriage , when they carry a conformity in their course to the waies of Godliness , and have strength of carnal reason to make the best of an unblameable life , it 's hard for any to come within them , either to pass a Sentence of their present condition , because love hopes the best , when it can bring no evidence of the contrary evil , much less to perswade their estate is unsafe and not sincere ; but when the Lord lets loose Satan , or some loathsom lusts upon them , that they become scandalous and notoriously 〈◊〉 , and their 〈◊〉 appears in their fore-heads , then they yield to go out of the Camp , and confess they are unclean . As the Physitian when he would cure the cold Palsey , he is content to cast his Patient into a burning Feaver , because he can tel how to come the better to the Cure. So here , our Savior wisheth , Rev. 3. 17. I would thou wert either hot or cold , because then he could tel how to deal with her ; if either truly good , he would encourage ; if openly naught , he would then convince her , he knew how to apply the means , and she would be content to receive it ; bu when she conceives her self rich , she wil receive nothing ; wise , she wil hear nothing . So I have known some in experience , that would take it in indignation that any should question their Grace , until the Lord left them to some foul fals , gross cozenage , scandalous drunkenness , &c. that hath made them go deeper , &c. The 〈◊〉 operation of the Word , the breaking , and so converting the heart of a sinner depends not upon any preparation a man can work in himself , or any thing he can do in his corrupt estate for the attaining of life and Salvation . For had the Lord expected the good use of a mans free wil in the imployment and exercise of the works of civility and outward moral behavior , had he looked for the husbanding of the stock of those moral abilities which are left in corrupt nature , or 〈◊〉 by the 〈◊〉 of providence in the restrainning strokes of common grace , or had the Lord stayed until these 〈◊〉 had either valued the worth of the Apostles and their administrations , and painfully improved the advantages , of the means of grace and 〈◊〉 now brought home to their dores , or brought a teachableness of spirit to the ordinances . If either the preparation and saving conversion of the souls of men had depended upon any such emprovement of themselves , it 's certain they had not now been made broken-hearted sinners , or savingly brought unto the Lord , and for ought any man can . tel had never attained it . But when cross to the course of humanity they mocked and scorned both 〈◊〉 persons & message of the Apostles contrary to truth , they cast reproaches and contumelious contempt upon them , 〈◊〉 men are ful of new wine , nay when they were carried with professed opposition , malignant enmity against their persons and dispensations , yet now the Lord presseth in upon them , by the prevailing power of his spirit and word and doth good to them , when they set themselves by al the policy and rage they could to oppose the work of the Lord and their own everlasting welfare ; clear it is therefore that this spiritual dispensation of breaking or calling of them home depends not upon any preparation which was done , nor any performances al which for the present were professedly opposite to their own welfare ; but meerly upon the power and good pleasure of the Lord , and the work of his spirit which he puts forth when it seems best unto himself it s not in him that wills or runs sayes the Apostle , he puts both together and denies success unto both , that so he may take off al the cavils that could be made or indeed pretended . For had it been said the means were powerful and in a plentiful manner bestowed but men would not do what they might and ought , may be there was a slight 〈◊〉 , some powerless wishing but there wanted the strength of endeavor behould he excludes both It 's not him that wils only , nay let him run for it , put to the best of his abilities , that wil not do the deed . It 's not there but in the good pleasure of him that shewes mercy Rom. 9. 17. And hence it is that the very spirit of bondage , terror and astonishment , and sensible troubles of heart , which many times wicked men that fal finally short of saying grace , yet attain in some measure or degree even that is beyond the reach of a mans own power , Wee have not received the spirit of bondage to fear Rom. 8. 15. even that is a gift and must be received and is dispensed freely , al that a natural man can do cannot cal for his old terrors and troubles which out of his sensuality he hath devised wayes to wear out , unless the Lord wil set them on by his hand . And hence the Apostle makes the exception so general to Timothy , 2. Tim. 1. 9. Who hath saved us and called us with a holy calling not according to our works but according to his own purpose and grace , so the resolution is into the free grace of God & the soveraignty of his purpose , issues not from any work of ours , hangs not upon that hinge , & hence it is the Lord denyes the communication of means to some whom he foresees would use and husband them to beter advantages and bestowes them upon such who neither prize nor profit by al they have , nay are open contemners and opposers of the truth . Wo be to thee Chorazin wo beto thee Bethsaida for if the great workes that have beendone in thee had been done in Tyre and Sidon they would long before this day have repented in sackcloath and ashes Math. 11. 21. yea he professeth Ezek. 4. 6. If he had sent Ezekiel to a strange people and of hard language such as had never heard of the things of God and grace they would have hearkned to him when the Jewes rejected his counsel and the commands of God dispensed by his means , Hence it is the Lord to shew the soveraign freedom of his pleasure , that he may do with his own what he wil , and yet do wrong to none , he denyes pardon and acceptance to those who seek it with some importunity and earnestness Prov. 1. 28. they shal seek me early and shal not find me and yet bestowes mercy and 〈◊〉 known himself unto some who never sought him . Isai. 65. 1. That we may 〈◊〉 from hence for ever to fear and avoyd that haeretical doctrine of the Arminians so deeply dangerous to the salvation of mens souls and so exceedingly derogatory to the glory of Gods free grace in Christ , who maintayn that if we do what we can , and improve the natural abilities we have , and the means we do enjoy God wil not deny to give us the grace supernatural we want . An opinion so gross that the Popish school wil not abide by it , and the most ingenuous of the Jesuits themselves do professedly oppose and condemn . For besides that it destroyes the comfort of a sinner & dasheth the hopes of al the sons of men , for if none should be saved but those that do what they can , its certayn never any man either in nature or grace did what he 〈◊〉 either emproveing his natural abilities as he might according to special opportunites and liberties put into his hand , nor 〈◊〉 faithful ever tohusband their grace according to what they received and was expected , and might also be justly challenged at their hands ; If therefore their hopes had their support here , their hearts and hopes and comforts and happiness and al would fayl them , and they must needs have their lives and their everlasting condition ever in doubt and suspence , and in issue sink down in everlasting discouragment , but I say besides this it destroyes the whol frame of grace in the carriage of it . First it undermines the very foundation of the dispensation of grace which proceeds as we have heard from the purpose and Good pleasure of the Almighty thither our Saviour looks as at the fountain from whence al spiritual favours proceed : Math 11. 26. . I thank thee Father &c. Even the Father because it pleaseth thee 2 Tim. 1. 9. called not according to our works and free wil , but according to his purpose and free mercy Rom. 11. 19. Whom he will he hardens , and whom he wil he shews mercy to soften and converts ; he doth not expect how we improve the freedom of our wils and perform our works , but he gives both wil and deed whereas this opinion resolves the issue of my conversion and so of salvation into my own purpose , and as he said makes Gods free grace lackey after mans free wil. For it is in a mans power and pleasure to do what God hath put into his own power according to his own wil , if I wil do but what I can , if I wil , and improve abilities and advantages afforded , but as I may according to this conceit , God wil never deny me the Grace I want , the mercy and Salvation I do endeavor after . So that the last resolution in this way is left upon a mans own free wil , if he will not do what he may , he misseth his good , if he do what he can , he shal not fail to receive it . It cuts the very 〈◊〉 of the Covenant of 〈◊〉 , and the freedom thereof . For upon this ground and grant , it 's not in Gods hand to dispose of his own mercy , but it is in my hand , and left in my choyce ; If I wil improve liberties and advantages , I may have the Grace I want ; if I wil reject both , then it 's my folly and negligence , I must bear the blame , and endure the misery , and thank my self , when it was in mine own power , to provide for mine own comfort . This course issues and returns into the Covenant of Works : these Paul sets in such a direct opposition , as that they cannot stand the one with the other , Rom. 11. 6. If of Grace , it is no more of Works , for then Grace was no more grace ; if of Works , then not of Grace , for then Works were no more Works ; what then Israel hath not obtained , q. d. It was not the bulk and body of the people , nor in the power , ability , or performance of any person ; but the Election hath obtained : Not because Israelites , not because they had such Priviledges , not because they used such Ordinances , and took up the performance of Duties required ; but because elected , therefore called , therefore justified . The contrary course which issues the obtaining of Grace into the improvement of abilities and advantages , returns as I said into a 〈◊〉 of Works , for the Condition in the ultimate resolution stil remains in my power , the staff is left in my hand . It 's al one upon point to have 〈◊〉 enough in my hand to pay , and to have it in my power to command , if at my pleasure in another hand ; and so I dispose of Gods mercy , and my own good in the issues . Whereas in the Covenant of Grace , all is firstly , freely , wholly , and only in the hand of the Lord to dispose , to whom he wil , what , when , and after what manner he wil. In this Covenant he doth not require the condition only ; but the Lord Christ as the Second Adam , he performs the Condition also ; not only requires new hearts , but puts new spirits into us ; not only commands us to beleeve , but enables us ; and as he himself speaks , Gives us to beleeve , Matth. 13. 11. This crosseth the end of the Covenant , and the scope of the whol course , and administration of the means of life and Salvation ; which is to set forth the glory of the Riches of Gods Grace in the Eyes of all , and to the Consciences and acknowledgments of all hearts , a return of al 〈◊〉 to him , and a total dependance upon him for ever . Therefore the Lord chose the base and despicable things that are not , to confound things that are , 1 Cor. 1. last . that no flesh should glory in his sight , and that he that glories , might glory in the Lord. By what Law is boasting excluded ? by the Law of Works ? Nay , but by the Law of Faith. Rom. 3. 27. For if Abraham had been justified by Works he had whereof to glory . Rom. 4. 2. And therefore as in the Material , it 's so in the Spiritual Temple , the laying of the first and lowest stone , and adding of the last , all the people cried , Grace , Grace ; and hence the whol chain is as it were of Gods own making and tying , Whom he predestinated , them he called ; and whom he called , them he justified ; and whom he justified , them he glorified , Rom. 8. 30. and the end and issue of all , is set down by the holy Apostle , Eph. 4. 15. when all the Churches shall meet at the great day of Appearance in the unity of the Faith , it is to the acknowledgment of the Son of God. By whom were you called , humbled , justified , adopted , sanctified ? By the Son of God , receive all from him , return all to him . But this Opinion plucks the Crown from Christs Head , the Glory from his Work , the Praise from his Grace , and gives it to the will of man , and the improvement of those abilities and opportunities the Lord hath put into his hand ; because by this means he makes himself to differ . For set Paul and Judas in the same rank , let them enjoy the same means , share in the same liberties , advantages , opportunities , one as the other : Paul by the good use of his free will , he plaies the good Husband , he doth what he can , and he obtains what he wants , and receives Grace ; Judas plaies the Prodigal and Unthrift , doth not what he should and might , and therefore he wants Grace : so that they were both equal in the priviledges and opportunities they received from God , they differ not there ; that Paul hath that Grace which Judas wants , he may thank his own pains and improvement , and glory in himself and them . Nay , Paul is not bound to be thankful to God for any thing more than Judas ; for he had no more from God by this Opinion than Judas , what he had and received more , it was by his own improvements , which to conceit , is a most hellish delusion . Lastly , If by the improvements of Abilities and Advantages we certainly receive Spiritual Grace , then this must follow , Either because such improvement deserves Grace ; or do immediately and nextly dispose the soul to receive Grace ; or that such improvements have a promise made to them from God. But none of al these can be granted . They cannot deserve Grace , because when we have done what we can , we must conclude as we shal have cause to confess we are unprofitable , Luke 17. 10. The plowing , and so the praying of the wicked is sin , his most beautiful performances are from the flesh , and so sinful , and deserve the just wrath of God , and therefore no Grace nor Glory , John 3. 8. They do not , nor can dispose the soul , as that it may be thereby a fit subject to receive Grace : Those actions which leave the soul under the power of sin , and acted by sin , and a man in a Natural condition , those stil leave the soul indisposed to Grace ; for the Natural man perceives not the things of Grace , nor can he receive them , 1 Cor. 2. 14. they found him in the world , and they leave him in the world , and the world cannot receive the holy Ghost , John 14. 17. Natural and corrupt actions , cannot prepare immediately for Supernatural Grace . There is no promise of giving saving Grace to such , and none could ever be shewed . That which somtimes the Arminians pretend , but press it with no great confidence , is in Matth. 25. 29. in the Parable of the Talents ; To every man that hath , shall be given ; and to him that hath not , shall be taken away , even that he hath : Hence , He that hath , and useth his Natural abilities wel , shal be given Supernatural . Answ. That gloss corrupts 〈◊〉 Text , and doth not suit with the Scope and Circumstances of the Parable , as hath been made good by many Arguments , by such as have diligently searched into the sence of the place . The unprofitable Servant that used not his Talents wel , he is to receive that Sentence , 〈◊〉 must be cast into utter darkness ; which were it understood according to the former Opinion , it would infer an apparent falshood . He that did not improve his Talent , was forth with to be cast into utter darkness ; but many that do not use their natural abilities , and the special advantages wel , have been formerly , and wil without question be brought home to Christ and happiness , 1 Cor. 6. 9 , 10. Know ye not , that no Adulterer , Covetous Reviler , Extortioner , shal inherit the Kingdom of Heaven ; but such were some of you , but ye are washed , but ye are clensed . 1 Pet. 4. 2. It is sufficient that in time past we have had our Conversation among the Gentiles , when we walked in lasciviousness , 〈◊〉 , excess of Riot , Revellings , and abominable 〈◊〉 . These did not use their Natural abilities wel , and yet were not cast out into utter darkness ; therefore the using of the Natural abilities , is not the having , or the using of the Talent there meant . 〈◊〉 I suppose the meaning of the Phrase is , by him that hath , is meant the man that is truly gracious ; the Talent is the Gospel ; by having , is the receiving and 〈◊〉 of it in a good and honest heart , and the sanctified use of it in a saving manner . For the Evangelists Expressions seem undeniable to evidence this meaning , Matth. 13. 11 , 12. When our Savior Christ had told his Disciples it was given to them ( q. d. it 's the peculiar special work of the Spirit of Grace in your hearts ) to know the mysteries of the Kingdom , but to them it is not given ; he ads the reason and proof in the next verse ; for to him that hath , he that in sincerity entertains the Gospel shal have a further communication of the Truth , and sweetness of the Gospel to his soul ; but whosoever hath not , whosoever entertains not the Gospel in truth and uprightness , from him shall be taken away the Gospel , which by a seeming profession of fals-hearted , lazy entertainment he would seem to have , but never had in sincerity ; the like connexion is found , Mark 4. 24 , 25. Take heed what you hear , and unto you that hear , i. e. that do take heed what you hear , more shal be given ; for to him that hath , shall be given ; but 〈◊〉 that hath not , i. e. that doth not take heed what he hears , and so receives not the Word in sincerity , from him shall be taken even that he hath . But if the saving work of the Word , doth not depend upon my endeavor , why should I endeavor any further , any longer , or attend the use of the means , or practice answerable thereunto ? Thou thy self , and al thy services being in a natural estate , are as a menstruous cloth , both in themselves , and in the sight of Gods pure eyes , unanswerable to Gods mind , and the Rule of the Law , and therefore cannot save you ; yet thy sinful neglects , impudent and scornful contempt of the way and means of Grace , will undoubtedly damn thee : This is condemnation , that light is come into the world , and men love darkness more than light , John , 3. 17. The Scribes and Pharisees despised the Counsel of God against themselves , Luke , 7. 30. The Law and Command was given to Adam in innocency , and to thee in him , to Husband all advantages , and to lay out thy self in all thy sufficiencies to advance Gods Name , and to do his will ; to love him , and serve him with all thy mind , and with all thy might ; 〈◊〉 , 22. 37. How ever thou beest changed , yet the Law is not changed ; however thy ability is not the same , by reason of 〈◊〉 wound thou hast taken by original corruption , yet thy Duty is the same to this day . Gods will is done in Heaven , and should be done in Earth . The Debtor that borrows the money , and stands bound to the Creditor to answer the Debt , though his state alter , and he be impoverished , and made unable to pay , yet his Bond for payment continues in full force against him , and he will be constrained to make it good . Though all that thou canst do , can neither prepare thee for Grace , nor purchase Grace for thy self , yet the means through Divine Institution are mighty ; God by them can work effectually , and if it seem good to ' his good pleasure , he will ; wait upon him only for that good thou wantest , from whom only it can be received . As the Leapers in the time of the Famine resolved to try what might be done by others for their safety , who could do nothing for themselves . That is Gods way and means ; try what God will do , in whose pleasure it is to give , or deny . I might ad what Divines speak , and seasonable 〈◊〉 to the Point in hand . While thou art endeavoring as thou canst , it lessens thy sin , and prevents further plagues , unto which thou wilt be subject , through Gods just Judgment , and thine own just deserving . Abab's 〈◊〉 humiliation , prevented the 〈◊〉 plague , though it did not free him from the eternal , 1 Kings , 21. 29. Seest thou 〈◊〉 Ahab humbles himself , I will not bring the evil in his daies . A Patient that hath a Wolf in her Breast , and an 〈◊〉 Gout , knows neither can be recovered , yet both may be eased by use of Physick , and moderate Diet ; and therefore he intends both . Cast away the evil of your works , but keep your works still ; keep some Rules if thou canst not keep all : better save one side of thy 〈◊〉 good , than both naught . If thou canst not avoid al sin , avoid as much as thou canst . Is it then beyond the power , and any possibility of man to attain Grace ? Yes . It 's not in man to direct his own way , Jer. 10. 23. It 's beyond the power of a dead man to restore himself to life . And our Savior is express and peremptory in giving Sentence in this case and his determination is conclusive , Matth. 19. 26. when he said , it 's as easie for a Chamel to go through the eye of a needle , as for a rich man to be saved : The Disciples ask Who then can be saved ? He returns this definitive Answer , With man it is impossible , but with God all things are possible . Look we at the power and performances of man , there is no sufficiency 〈◊〉 possibility : for of our selves we are not able to think a good thought , 2 Cor. 3. 5. But if we look at the Almighty Power of God , there is nothing hard to him , who hath Hardness at Command . But is any man tied to impossibilities , and can any be punished because he 〈◊〉 not 〈◊〉 that which is impossible to him ? Impossibilities are of two sorts , 1. Some are absolute that exceed the compass of our being , or all that ability we ever received . 2. Impossibilities by supposition , which though the things be possible , yea ; easie in their Nature , and with reference to their first order , and institution ; yet by reason of some inconveniences , hindrances , weaknesses which fall in beside , and cross to the course and constitution of things as they were at first ; that which formerly might easily have been compassed , there is in ordinary course no possibility to attain unto it . And to such 〈◊〉 , a man may be justly tyed , and failing in his performances , may justly be punished by the Law of Nature , Nations , right Reason , and the righteous Rule of God. The 〈◊〉 hath borrowed so much money , which he may improve , and is bound to repay at such a day appointed ; if he through his prodigality and riot , shal vainly mis-spend , not only the Sum he borrowed , but his stock , a fair estate unto which he was born , so that it 's now impossible to him , thus impoverished to satisfie . May not the Creditor according to al the Rules of Right and Reason require his Money , & in the default of payment , punish or imprison ? No Nation ever questioned it . It was not only possible for Adam , but easie to love God above all ; if he through his fall , hath brought impossibility of payment upon himself , the Lord may in Justice require it , and punish him for it . And certain it is , God justly may and doth deny Reprobates Grace ; not only because they do not what they may , but also because they do that which through the corruption of their own hearts they cannot avoid : As namely because of the enmity of the wisdom of the flesh , they are not , nor cannot be subject to the Law , and 〈◊〉 Will of God , Rom. 8. 7. That for which God condemns the wicked , for that he denies them Grace and Glory : For Condemnation implies both , and cannot admit either . But they are condemned , not only because they do not so much , but because they did such and such Duties to false ends : not because they did not fast and pray , but because they did both to a wrong end , to serve themselves and lusts , and not to serve God : and yet they could not aim at Gods Glory as their last end . If for the not doing of such Duties they should and might do , they only want 〈◊〉 , then if they had done such and such according to their power ( as they could ) and improvement of their abilities , then they had received Grace undoubtedly , which hath been fully confuted by the former Arguments . To issue this Point , that we may fence our selves against so dangerous a conceit , let us take in , and store our hearts with some saving Truths , as a Soveraign Antidote against such fals-hoods : and herein I shall not only speak mine own Judgment , but the Judgment of all my fellow Brethren , as I have just cause , and good ground to beleeve , that so you may receive them 〈◊〉 Truths under the Testimony of many Witnesses . Ballast therefore thy heart with the Conclusions following : All men are by Nature , dead in sins and trespasses . A dead man can not prepare himself for life , much 〈◊〉 hath power to procure it . The Lord in the Work of Conversion , doth not only by moral perswasion propound the Truths of the Gospel , and enlighten the mind , but puts a principle into the heart of such as he brings effectually and savingly home to himself . In this work of God , the Sinner at first is meerly patient . That men may 〈◊〉 this from God , every man is bound to wait upon him , in the means he hath appointed , and according to the utmost of his power , improve al abilities and advantages he hath . When any man hath improved his abilities to attend the means of Grace , neither hath used his ability to oppose , and cavil at the means , it 's in Gods freedom to take either , or refuse both , for it is not in him that 〈◊〉 andruns , but in God that shews mercy , Rom. 9. 16. COMFORT . Here is ground of incomparable Encouragement , and in truth , of inconceivable Refreshing to hold up the heads and hearts of the most wretched sinners in the most forlorn condition , able to shore and prop up the soul with some possibility of good , that it sink not down , and be swallowed up with desperate discouragement . I am almost afraid to cast such Pearls before Swine : And when I do but think or suspect that any carnal wretch should abuse this kindness , and turn this Grace of God into wantonness ; if it do not depend upon my doing , I wil do nothing , let God do al. I am forced almost to bite in my words , and my heart almost misgives me , as loth to cast away such compassions of the Lord upon such hellish Varlets , who out of the venom of their Spirits would turn these choyce Preservatives into Poyson . Yet because it is like a piece of board left after the wrack when the Ship is broken as the last means of relief ; as a cord of compassion let fall amongst a company of poor perishing Creatures , ready to be over-whelmed with the floods of iniquity , and who knows but some may catch it at the last cast , before they go hence , and be seen no more . Let me therefore bequeath this Encouragement to you as my last Will , even the words of a dying man , before you and I appear before the dreadful presence of the Lord. Know then , you are yet in the Land of the Living , and bless God you are so ; and know , because it 's the will and pleasure of God to do good to some of the worst of men as he sees 〈◊〉 , therefore there is yet hope while there is life ; some little peep-hole of hope , like a pins head , a possibility there is you may receive good . You see here how he prevails with the spirits of 〈◊〉 most perverse , they have their hearts 〈◊〉 , though it be 〈◊〉 the hair 〈◊〉 heart and all , 〈◊〉 when they 〈◊〉 and wounded the godly 〈◊〉 〈◊〉 〈◊〉 poor Disciples . 〈◊〉 your hearts eccho then from every corner of the Assembly , Pierce me , me 〈◊〉 ; Pardon me , me also ; Humble me , me also ; 〈◊〉 thy abundant goodness and good pleasure . If the 〈◊〉 be 〈◊〉 so dangerous , and in appearance 〈◊〉 ; 〈◊〉 the disease be 〈◊〉 so deadly , and in the apprehensions of al , past help , If the Physitian and 〈◊〉 be known to have cured and helped in such cases , and that he yet lives ; the patient wil yet support himself with such inferences , why may not my sore be cured , my disease healed , so the Lord lives who hath done as much for forlorn sinners and why not for me , poor wretched creature , say so , thou saiest 〈◊〉 . This is the scope of Gods counsel and his very purpose why he leaves such patterns of the freeness of his compassions , that yet forlorn creatures might look to him , from the depth of their most desperate misery . Let not the Lord fayl of his intendment , nor you of your comfort 1 Tim 1. 16. I was a Blasphemer a Persecuter and injurious howbeit for this cause I obtained mercy that in me 〈◊〉 Christ Jesus might shew forth all long-suffering for a pattern to them who should hereafter believe on him to life everlasting . That they might hope stil for Good as he received it . and know they may be made partakers of it upon the same terms that he was , set the pattern of this compassion 〈◊〉 your eyes , and see yet a possibility of relief . We shal sever a little the particulars that each man may suit his own condition with that most 〈◊〉 him , here is that which answers to every necessity and complaint . One complaines his wants are so many , he cannot 〈◊〉 how ever they should be supplyed , another complains his spirit so perverse , he knows not how it can be subdued , a third his rebellions so open , so grosse against the Almighty & al the means of life , its 〈◊〉 that ever the Lord should pass by such hellish provocations I 〈◊〉 al your complaints are just and weighty , your condition very dangerous . And let me tel you did your relief and help depend upon your preparations and 〈◊〉 or 〈◊〉 , its certain your hearts and 〈◊〉 and hopes would utterly fail and give up the Ghost . Here is the anchor of your hopes that where in your help lyes is here , and leave not this anchor-hold the Lord can do good and wil , against al indispositions and oppositions of spirit , & carriages to the contrary , as he sees fit . And therefore thou mayest lift up thy head and say then it may be to me yea to thee never so weak , to the perverse and rebellious . Attend what the Lord sayes take his word and take it with thee . Thou seest and confessest thy person baser than the earth that bears thee , thy mind ful of blindness , stupidity , sottish and unteachable ; in the things of God , thou hast heard so many able men , enjoyed so many means of conviction and information , and al hath slipt away like water spilt upon a rock , and why should I think that ever I should be convinced or instructed or any light ever set up in this sottish mind of mine . True thou hast been taught by men , and man and means have happily done their best , and truly they are nothing , and thou art nothing , and all that they and thou canst do is nothing , yea but they shal all be taught of God , saies the text . Christ now in heaven did more by the Ministry of Peter , than in his bodily presence he did , nay ( go further than that ) then his bodily presence could do , though he spake as never man spak . No matter how dul thou art if God wil teach thee , how weak if God wil strengthen thee . Be thy wants what they wil be or can be , the al-sufficient God wants neither wisdom nor power nor mercy to do what thou canst need , and he wil , for thy good . And his power pitcheth his tent , and taketh pleasure to shew it self in weakness . Thou art foolish , God chooseth the foolish things of the world to confound the wise . 1. Cor. 1. 26. 27. Thou art not any thing thou shouldst be , God delights to cal things that are not as though they were , and therefore may cal and choos thee also . They are not only dry but dead bones which the Lord makes to live Ezek. 37. 2. can these dead bones live ? they are not onely miscarrying but barren wombs which the Lord makes to bear , and be fruitful . Not only when things are under hope but when there is nothing in present appearance or expectation then God can do it . Rom. 4. 24. when it is not onely beyond thy power and ability God can support thee , and strengthen thee , teach and quicken thee when it is beyond not thy apprehension , but thy very thought and hope ; he hath done so , 〈◊〉 do so , he lives stil , and can do so to thee also . True my weaknesses are many but that 's not al , nor yet the worst , the way wardness and perversness of mine own heart ads the greatest weight unto my misery and wretchedness not onely destitute of any spiritual good , but not willing to be made better , my brow as brass and my neck like an iron and sinew , as the Lord complaynes , Isa. 48. 4. My heart harder than the nether milstone Job . 41. 28. If life and Salvation were laid before me and that I might have heaven and grace for taking or entertainment of it , yet I would neither have word , nor Christ nor heaven it self unless I might have my wil in heaven , such is the invincible stiffness and desperate perversness of my spirit ; unless I may have what I wil when it comes upon the narrow , God must not have his glory , nor service nor subjection nor alleagiance nor duty in the least 〈◊〉 discharged . I must burn , for I can neither break nor yield : nor mercies perswade me , nor judgments awe me , I can receive no good , nay I can see no reason why God should do any good to me that would not have it . Here is the dead lift , and the wonder of al wonders , the overpowring of the soveraignty of a stubborn self-willy heart , 〈◊〉 the throne where Satan dwells ; which 〈◊〉 the doctrine of free-wil to be a doctrine of Devils and that which drives the soul to everlasting discouragement , pretend what such deceivers can to the contrary . But the former doctrine affords support , and that which wil bear up thy heart even in this particular also thy Salvation depends not upon thine owne wil , for then neither thou nor any flesh should be saved . But God shewes mercy to whom he will shew mercy , Rom. 9. 19. As nothing can deserve his mercy so nothing can resist his good pleasure , when he wil shew it , he wil make thee find it and others see it . James , 1. 18. of his own good wil begot he us by the word of truth ; It 's not according to the wil of Satan , for then no man should be saved , it s not according to the wil of man fallen , for then no man could be saved . But he dispenseth the work of his grace according to his own wil And his counsel shal stand , and he will do what he wil. Isai. 46. 11. let the wil of men and Devills oppose it to the utmost of their power . Quiet thou thy heart , I cannot do any thing that might purchas , not yet in truth would I have grace if God would give it , only it is with God to do good to this miserable soul of mine as he wil , who doth what he wil in heaven and in earth , his wil be done and blessed be his holy name for ever and ever : and there stay thy self . It was the expression of a man in heavy perplexity of Conscience finding the crosness of his wil to snarl at the Lords dispensation , his heart sunk within him , with unsupportable horror , that he had 〈◊〉 the sin against the Holy Ghost ; and with many prayers and tears he sought to heaven to bring his heart to an under subjection to the good pleasure of the Lord , but the Lord left him to his own perversness , nothing he could do , could prevail with his own spirit . and proffessed against that cursed cavil of the Arminians , that reproach of the doctrine of Gods free grace which leads to despayr and discouragement , openly acknowledging that if his own salvation depended upon his own wil , he should perish irrecoverably : but that only held his heart in some hope that his happiness was in Gods hand , and that it meerly depended upon the wil of the Lord , to give him a heart to fear and serve him or else his heart would fayl . And it was a savory speech of a gracious woman that had a great deal of Do with her own heart , when she could not find her heart to come off so willingly to give way as she ought to what her judgment allowed , she besought the Lord to give her such a disposition of heart whether she would or no. Thou yet replyest , that which ads to the hainousness of my evil is this , these loathsom distempers have not been harboured in mine own breast onely , confined in mine own bosom , which yet had been too much , but they have broken out into the most sierce and professed rebellion and that in the highest degree . I have been a professed opposer of the gospel and the power thereof , an open Rabshekah , a Ringleader and Encourager , to such that would revile and reproach the righteous and good wayes of Gods grace , a jearing Ishmaelite , of such as with 〈◊〉 of Conscience had care to walk therein , and have resolved and attempted also even with an impudent face and a brazen forehead to outbrave the authority of the truth , and made it matter of scorn to drop and give in to the most dreadful threatnings , that could be denounced out of the word , I have trampled al the entreaties of the Lord and tender offers of mercy under feet , that when I have called over my course , and viewed my carriage in cold blood I have wondred that the Lord hath not made me a spectacle of his displeasure , before I departed out of the place , that the very earth did not open and swallow me quick as Corah 〈◊〉 and Abiram . So that God cannot be God unless he do avenge himself and pluck the praise of his justice 〈◊〉 the heart blood of such a wretch , nay he should be accessory to the dishonor of his own name if he should shew mercy to such who openly , impudently in a hellish haughtiness of heart have trampled his mercy under their feet . True flesh and blood could not do it , nay the heart 〈◊〉 man cannot think it how this should be , did wee measure Gods compassions according to our narrowscantling , but Gods thoughts are not ours nor his wayes ours , so far as the heavens are above the earth , so great is his mercy unto them that fear him . Isai. 55. Psal. 103. 11. infinitely above and beyond our own desires and thoughts , our imaginations and expectations ; They are I confess amazing expressions of miraculous compassions of the Lord , yet such they are as he is pleased to manifest to sinful dust and ashes . He can tel how to have the honor of his justice and to save thy soul , thou sinful rebel . Nay he can tel how best to provide most for his own glory , when he pardons most sins : I beseech thee pardon my sins for they are many Psal. 25. 11. He lets the power of darkness proceed to its ful strength , that the power of his exceeding mercy might shew it self in delivering from the nethermost hell . He gives sin advantage that it might do its worst , and raign unto death , that so his grace might raign over sin & death unto eternal life . According to the soveraignty of his wil whereby he subdues al things to himself Eph. 3. last and here thou mayest yet feel firm bottom to bear up thy fainting heart from sinking down into everlasting discouragement . Thus you see the compass of this encouragement which issues from Gods free grace . But least some proud flesh should arise by this healing preservative if it should heal too fast to keep thee under this encouragement and yet to keep thee from presumption take these Cautions . It 's possible God may do thee good , notwithstanding all indispositions and oppositions . But know 〈◊〉 for certain he never will do it but in his own way . If he save thee he wil humble thee , if he pardon that guilty soul and Conscience of thine , he wil pierce both to the quick ; there is not a possibility he should save thy soul 〈◊〉 thy sin also , set it down for an undenyable conclusion I cannot have my stubborn and rebellious heart and have any hope that ever I shal have either Grace or Mercy . If thou wilt sin that mercy may abound ( as the Apostle brings in the sons of Belial , speaking , Rom. 6. 1. ) thou mayest have thy sin , but upon these terms thou shalt never have mercy . Either expect that God should take away thy sin , or else never expect he should prevent thy ruin . When the Lord lets in some light to discover the loathsomness of thy corrupt Nature , and begins to grapple with thy Conscience , so that thou stand'st convinced of the vileness of thine own waies , the worth and excellency of his Grace ; when God hath thee upon the Anvil , and under the Hammer to break thee , in the fire to melt thee , 〈◊〉 fear , fear , lest thou should'st make an escape from under the hand of the Lord , and fall back again to the old base course ; it 's a dreadful suspicion of Gods direful displeasure , lest either the Lord wil cease to do thee any further good ; or give thee up to those hellish departures , that thou shouldest make thy self everlastingly uncapable of mercy . 1. It 's a sore suspicion that the Lord purposeth to leave striving , and to meddle with thee no more , when the Lord suffers thee to wind away from under the power of the means which formerly thou wert subject to . It 's Gods usual manner to make such unexcusable , and never make them good , that they might go self-condemned , and so go to Hell. It 's that of the Prophet 〈◊〉 which he makes a Symptom of the out-cast condition of the Jews that they were dross , Jer. 〈◊〉 . 30. Reprobate Silver shall men call them , because the Lord hath rejected them : How proves he that ? Verse 29. The Bellows are burnt , the Lead is consumed in the fire , the Founder melteth in vain , for the wicked are not plucked away . To this purpose is that of our Savior , when he had long striven with the rebellious Jews , clocked to them as a Hen to her Chickens , and would have gathered them under the wing of his saving Providence , by the preaching of the Gospel and ye nothing would prevayl , they would drive Christ out of their sight , and he smites them with a plague answerable , Math 23. 2 last . ver . ye shal see me no more , until ye shal say blessed is he that comes in the name of the Lord. And this his word hath taken hold upon them unto 〈◊〉 day , the poor forlorn Jewes have not had a sight of Christ this sixteen hundred yeers , scriptures they have , prophecyes , promises , yea they have the Gospel while they 〈◊〉 the Gospel , for so the Apostle Gal. 3. The Gospel was preached to Abriaham saying in thy seed shal al the Nations of the earth be blessed , they see al this but the vayl is over their eyes , they see no Christ in promises , ordinances and therefore no salvation , leaving secret things to God. So it befals many falshearted Apostates when God hath had them in the fire and they come out too hastily from horror and humiliations , before half melted , It s a great adventure they never come to Christ , but wanse away in a powerless kinde of formality and content 〈◊〉 with the enjoyment of some outward priviledges and ordinances and names of profession , they have the scriptures and ordinances but never see a Christ , in any of them , nor wil the Lord look upon them , nor once speak to them , when he passeth by , but let them live and perish as heartless , Christless men . Thus our savior dealt with his people in former times when he had sent the spyes into the Land of Canaan , Heb. 3. 18. Numb . 14. 23. and they returned convinced by their own experience of the goodness of the land as flowing with milk and honey , and out of a slothful cowardice because there were iron Charrets and walled cities , and mighty Giants , they withdrew the duty and Gods charge , and disheartened also the people , the text sayes the Lord sware in his wrath they should not enter into his rest . When God swears , it shewes his purpose is unchangable and his execution wil not be altered . Canaan is a type of the Kingdom of grace and so of Glory when the Lord let in some evidence of the excellency thereof and the heart cannot but acknowledg it , 〈◊〉 leaves off rather than it wil take the paynes to grapple with those Giant-like corruptions , that iron and 〈◊〉 hardness of heart , why shouldest not thou fear least God should swear thou shalt never enter into his rest , thou shouldest never find the power of the death of Jesus in killing the body of death , so that thou shouldest cease from thine own works , and from the sinful distempers of thy corrupt heart . Fear again , lest the Lord give thee up to thy old distempers , that thou should'st make thy self everlastingly uncapable of any good , and sin that unpardonable sin against the holy Ghost . When thou goest against those Convictions of thy Conscience , those tasts of approbation which somtimes thy heart took in the good Word and waies of God ; for by this back-sliding thou art in the ready way to run upon that rock . This was that which helped Paul the possibility of mercy , 1 Tim. 1. 14. But I obtained mercy , because I did it ignorantly , it was his zeal that he persecuted the Church , i. e. his blind zeal ; but should he have done so against the Dictates of his Conscience , and the evidence of Truth in his own heart , he could hardly have seen a way for mercy . So the Apostle to the Hebrews , 6. 8. The Earth that often drinketh in the rain , and yet brings forth thorns and 〈◊〉 is nigh , is nigh unto cursing , whose end is to be burned . The rain is the Word , heard , understood , embraced , acknowledged , and yet have their malicious venemous conspiracies against the Gospel of God , and Saints of Christ , and that in 〈◊〉 like thorns under the leaves , like bryars under pretence of moderation and humility , can scratch bitterly , it 's a heavy suspicion their end wil be burning . Take heed thou content not thy self in thy rebellious condition ; for upon this supposition that thou wilt have this , thou puttest thy self out of any possibility of good , goest against Gods Order , Course , and Covenant , and the whol Work of Redemption , Christ comes to bless his by turning them away from their sins , Acts , 3. last ; and therefore when the Lord comes to hale thee out of thy sins , take heed thou dost not go from under Gods strivings , lest he strive with thee no more . EXHORTATION . We have hence special motives to quicken the desires , and provoke the endeavors of the most carnal minded men in the world , to attend with all the care and diligence they may upon the means of Grace . But you wil tel us , It is not in our Preparations , Performances , and Improvements , that our Spiritual good depends , there is nothing we can do can procure it , it depends wholly upon the good pleasure of the Lord ; Why then should we trouble our selves to endeavor any thing ? I Answer , The Inference is the quite contrary way : All is in God and his good pleasure , attend therefore upon him in his own means , that thou mayest receive al from him . If a man should reason thus : I can do nothing for my self , therefore I wil take a course that no man shall do any thing for me ; it were not a weakness , but a kind of madness ; but rather in common sence a man would be provoked to press his own heart thus ; I can do nothing of my self , therefore I must attend upon God in those means which he useth to do for all those he useth to do good unto . So the Disciples to our Savior when he would arm them against his departure , Will ye also go away ? John , 6. 68. They answer , Lord , whither should we go ? thou only hast the words of eternal life . Christ only can humble and convert , Christ only hath peace and pardon , therefore only go to him . We are so wise for our bodies , where one is most like to speed , every man is most willing to go , especially considering as nothing can purchase his favor , 〈◊〉 nothing can 〈◊〉 the expression of his good pleasure when he wil , go therefore what ever thy condition is . When thou art at the weakest , here is supply : As he said , Why stand you gazing , fainting , and famishing ? get ye into Egypt for Corn , that we may live , and not die : though thou livest in the height of the perversness of thy heart , in the out-rage of thy rebellion , though thou carriest a scornful contemptuous spirit with thee , yet go ; who knows when is Gods time , what he may do ? bring your own souls , your rebellious Servants , and disobedient Children , fall down at the foot of Christ in his Ordinances , and say , Here are a company of Hellish , Traitrous hearts , which bring proud , stubborn , scornful , rebellious distempers , like so many bloody weapons , even to wound thy good Majesty withal ; Oh pluck these weapons out of our hands , these treasons out of our hearts , that would pluck us to thee , and so to destruction . As we cannot deserve any thing , so our wretchedness cannot hinder thy Work. And because thou knowest not the season of mercy , take al seasons , thou knowest not what time God may or wil work ; because it is in his own pleasure , therefore attend upon him at al times , 2. Tim. 2. 25. Proving if at any time God will give thee Repentance . Attend upon him in all Ordinances ; because it is in his pleasure to breath in which he wil , and to bless which he wil for thy Spiritual Comfort . Sow thy Seed in the morning , and in the evening , because thou knowest not which may prosper , this or that , Eccles. 11. 6. Thou knowest not whether Prayer , or Meditation , or Reading wil prosper , and which of these , or any other Ordinance God wil bless for the saving good of thy soul. When thou findest the Lord stirring , moving , enabling , and working in thee , move thou , and work thou also : As the Marriner when he finds the gale coming any way , he tacks about 〈◊〉 way to take the advantage . God was tampering with the heart of Agrippa , it was at a ha , now a ha , Thou hast almost perswaded me to become a Christian , saies he to Paul , Acts , 26. 28. Ah what a pity was it he should fal back again . It 's matter os wonderment able to swallow up the : heart of a sinner with the everlasting admiration of this 〈◊〉 , unmatchable kindness of the Lord. Micah , 7. 18. Who is a God like unto thee , that pardonest iniquity , and passest by the transgression of the remnant of his Heritage : He retaineth not his anger for ever , because he 〈◊〉 in mercy ; he will turn again , he will have compassion upon us ; he will subdue our iniquities , and thou wilt cast all their sins into the depths of the Sea. You that have tasted how good the Lord is , and found this Truth made good in your own hearts by your own experience ; as Paul was wont to recount his course , I was a persecuter , blasphemous and , injurious , but I obtained mercy . I doubt not but many of you may say , if ever there was a Fiend in Hell , or a Rebel upon Earth , I was one ; an opposer of the Gospel , a despiser of the means of Grace , a hater of the holy waies of the Lord , and his servants that walk therein : yet then God did me good , when I desired and 〈◊〉 my own hurt . Get ye homeye blessed Saints , and in the secret of your Closets cal Heaven and Earth together , and leave these compassions upon Record . Say , the time was this carnal mind of mine plotted my wretched 〈◊〉 , and mine own ruin , but then the Lord prevented both ; I opposed 〈◊〉 entreaties , and he yet pursued me , and would take no 〈◊〉 ; he called after me , wept over me , Turn ye , turn ye , why will you die ? I provoked him , he pitied me ; I resisted him , he imbraced me ; I said I would have none of him nor his Grace , he said he would have no denial ; I resolved to walk on in the frowardness of mine own 〈◊〉 , and to perish in the despight of al means , and he would and did shew me mercy in the despight of the pride and rebellion of this heart , or else I had never seen this day , nor never had hope to see his face in glory . Be astonished and confounded at this , O ye Devils , and come down ye blessed Angels from Heaven , and magnifie this mercy . Leave this in your last will and testament to your little ones , O ye Fathers ; leave this as a pattern of compassions to all ensuing Ages , that they may love this God , and fear this God , &c. They were pierced in their hearts . The persons have been considered in those respects which were material and suitable to the aim of the Text : We are now come to enquire of the Work it self , that is termed here piercing . 2. The place or subject in which this was , it was in their hearts . Pierced ] The word in the Original is a compound , and implies more than bare pricking ; nor have we any English word fit to express it . A shivering and pulling all asunder ; for it is so to prick as to pierce and enter , dig on every side , to pierce not overly , but quite through the soul , as some of the Antients render it . It 's found only in this place in the new Testament , though the Seventy , Interpreters used it often in the Old , in the 〈◊〉 of several words in several places , according to the intendment thereof . But that is remarkable , that the Hebrew Root which they somtimes expressed by the word in this place , it signifies such a kind of piercing as when the body of a travelling woman is wounded with the sorrow of Child-birth , when the Child is severed from the Womb , and brought into the world . And it usually implies as here , a work of sound sorrow laid upon the soul , whereby sin and the soul come to be parted each from other . And this resemblance and similitude between this Spiritual Sorrow and piercing ; stands in three Particulars . 1. Piercing and digging , is ever grievous and tedious to the part that feels it . 2. There is a loosning and parting of those things which were united and closed before , there is dissolutio continui , as the Physitian speaks ; the parts that were firm and continued , become now to be parted and severed more or less one from another . 3. By this severing and sundring the parts , there is a way and a passage made , that corruption , or any other humor which was in the part may be drawn out . So in sound sorrow , there be three things answerably . The soul comes to be wounded and pained extreamly with the pressure of corruption , stung with those distempers which stab and torment the heart . Hence the cursed union betwixt sin and the soul comes to be loosened , when the sinner cannot find that sweetness in his lusts which have suited with him so exceedingly in former times . When this sweetness like the soder by which the heart and corruption lay couched so neer , and so incorporate as it were , that they became one continued thing , is as I may say , by this prevailing sorrow , melted and removed ; the knot and combination between our hearts and our lusts , come to be broken . Hence there is way made for the letting out of those corruptions unto which the soul was endeared formerly , and the sinner brought from under the supream and soveraign commanding power of his distempers . Thus the Church converted in Hos. 2. 8. when they had sought their Lovers , and could not find them , followed them , and could not overtake them , they begin to take up other thoughts , I will go to my first Husband , for it was better with me then , than now . Heart . ] It properly signifies that chief part in a mans Body , wherein the Fountain of the Vital Spirits lies ; that which lives first ( as they say ) and dies last ; that 's the Natural signification . But here it 's Spiritually understood , and it 's put for the Will and Affections , which have their proper place of abode there , and express their special Operations in a principal manner , according as Objects are presented , and occasion offered : And thus it 's taken in this place ( not to trouble you with other variety of apprehensions ) thus you shal find it frequently in the Scripture ; The heart shal fear , Deut. 28. 67. Joy of heart , Isa. 65. 14. Sorrow of heart , Levit. 26. 16. &c. And out of the heart comes murders and adulteries , Matth. 15. 19. All which carry undeniably the work of the Will and Affections , according as they put forth several Operations as they meet with several Objects . So that this was not a slight and overly ripling of the skin , but a piercing to the quick , reached unto the very heart-root , that which cut asunder the Soveraignty of the choyce of the Will , and made that stand back , and go off from those loathsom corruptions , which were as neer as the soul to the soul ; and they were all pricked as one man in the one and the same manner in the heart ; they were al wounded , as though there had been but one heart in them all . Hence we shal propound divers Points , and pursue that which is the main . Sins unrepented of , and continued in , make way for piercing and perplexing terrors . I say , unrepented , and continued in , make way for terror . They do not alwaies immediately let in Gall and Wormwood into the Soul , presently after the acting of them ; plagues are then in preparation , and only those over-bearing and dreadful Judgments which the Lord is devising against the ungodly , are then in the birth , and the Lord will not bring them forth until they be come to their full growth , as the fittest time for the execution of his vengeance . It fares with sinners , as it doth somtimes , and for the most part with Malefactors ; they make an escape from the hand of Justice , and they please themselves in the practice of their wickedness , and contenting their own lusts , until their destruction surprize them so , as they cannot avoid it , nor bear it . Had you but seen these scorners and despisers of our Savior formerly , when they run riot in their out-rage and opposition , carried all before them , as if they had the world at will , Away with him , away with him ; not Christ , but Barrabbas . You would have conceived , nay , if thou had'st asked themselves , they would have concluded , they had been beyond all gun-shot , terrors and perplexities could not have touched , much less seized upon them . Yet see them here , and see how their condition is altered ; they who scorned the Apostles , now come trembling to them ; they who cared not what they did before , now are at their wits ends which way to turn themselves ; and it 's certain , the fire was then making , which now scorched ; the sins were then committed , which now sunk their hearts with unsupportable horrors . There be pleasures of sin , but they are but for seasons , Heb. 11. 25. and those are but the Seed times of Sorrows and Judgments . Joy is sown for the Righteous , and somtimes in deep sorrows ; the longer it is growing and ripening , the larger is the Harvest of Comforts . So troubles and horrors , hellish and heart-breaking amazements , are sown for the wicked , and that in their greatest delights ; and the longer these are in growing and ripening , their Harvest of Horrors of Conscience will be out of measure dreadful . As the Prophet to those who carried al before them in their sinful contrivement , Jer. 5. last , The Prophets prophesie falsly , the Priests bear Rule by their means , and the People love to have it so ; all wel met : But what will you do in the end thereof ? They might have answered , We do what we list : Yes , for the while ; but what wil be the end ? So Job , 20. 12 , 13 , 14. Though wickedness be sweet in his mouth , and though he hide it under his tongue , though he spare it and forsake it not , yet his meat is turned in his bowels it 's the gal of aspes within him . Revel . 18. 7. how much she hath glorifyed her self and lived deliciously so much torment and sorrow give her . James , 1. 12. When lust hath conceived it brings forth death ; when lust is conceiving then terror is hatching . The reason is in a word . The heart comes to be more estranged from God the God of peace and comfort , and therefore terror and astonishment is now in the mint and preparation for them . The heart grows more hard as it growes more secure in the continuance of evil , so more unfit and uncapable either of mercy offered , or of the benefit and saving good of any means that are provided by the Lord. And therefore the 〈◊〉 is more dreadful when it comes 〈◊〉 to be discovered , and the plagues more unsufferable when they come indeed to be executed upon them or threatned against them A rankling sore is hardly cured , and with much heart smart when it is . Surfeit of long continuance is recovered with much difficulty 1 Sam 12. 19. that which they would not acknowledg and reform before is now most dreadful , pray for us to the Lord that we dye not for we have added to al our sins this evil of as king a King. Gen. 42. 21. The 〈◊〉 of Joseph when their cruel dealing came but into their remembrance how did it cut their hearts ? wee are verily guilty concerning our Brother , his blood is required at our hands . Learn we therefore not to judge the condition of a sinner , or the content of a sinful course , according to the present delights which they seem to take or the pleasing sweetness they pretend they sind , in the wayes of wickedness . With which they are so far deceived and their carnal and deluded hearts are so far taken aside and ravished as it were , that they think it , nay conclude it , there is neither heaven nor happiness to be compared thereunto and such a suddain glitter dazles the eyes many times times of the Lords dear ones , when they looke upon the painted appearance of things , as at the present push they come presented and beautified with the trappings of pleasure and profit & ease , and honourable hearts contents Psal. 73. 2. This made Asaphs foot almost slip and turne aside from the righteous and good wayes of Gods grace , while he was deceived with the present pomp of the proceedings of the wicked men . Yea he professed that not only he stumbled but many were wholy taken aside with this delusion , Psal. 73. 10. Many come hither i. e. side with the society of the wicked because ful cups of water are administred to them and a confluence of outward and present comsorts are cast in upon them . The cure he himself found when he went into the Sanctuary and also prescribes it unto others ; namely when he beheld the end of those men , vers . 17. and those their wayes what wil be the end of cozening and reproching , lying and dissembling , that is the way to judg aright of sinful proceedings , and the certain way not to be deceived by them . Look not upon the rich man as he fares deliciously every day , but look at him as he is frying and scorching in flames and herein crying Oh Father Abraham , let Lazarus dip but the tip of his finger to cool my scorching tongue , when he obtaynes not a drop of water , whereas poor Lazarus is at a feast in Abrahams bosom . Look not at Judas as plotting with the scribes and pharisees and prospering in his purpose , as pleasing himself in his project and pocketting his thirty pieces . This is but for a season but stay a while , and turn aside a little , and see how he is forced to vomit out his morsel , and in hellish horror to roar out his wretchedness , I have sinned in betraying innocent blood . and follow yet further and see his end , he ends his dayes and his comforts together , his covetousness continued in so long before , prepared a halter for his ruin . Look not upon Corab Dathan and Abiram , when they ruffle it out in the pride of their hearts , and out-brave Moses , and the authority of his place , ye take too much upon you , ye sons of 〈◊〉 but see the Earth open and swallow him and his company of rebells and al the people flying and crying least we perish also . It is one ( and not the least ) part of the power of the redemption of our Saviour that he gave himself for us , that he might deliver us from this present evil world . Gal. 1. 4. not because world only , or evil alone , but from the presentness of it , to deliver and free our hearts & apprehensions , from the two much attending and false conceiveings of those present appearances of these false lying vanities ; we cannot judg amiss if we look at the end of Godly men , and a Godly life , not at the present inconveniences that are light and momentary which do attend them . Psal. 37. 37. Consider the upright and mark , the end of that man is peace . Perplexed he may be but his end is , he wil be pardoned , ful of doubts and distractions but his end is to be settled and quieted for ever , you have heard of the patience of Job , and of the end that the Lord made with him , judg that wel , and you wil not miss to judg aright , James . 5. 11. see what end sin and a sinful course make and then you wil not pass sentence amiss . It wil be our greatest comfort and should be our greatest care to rise presently from our fals and recover our souls without delay , from such failings with which we are many times overtaken . our first care should be not to sin , our next care , not to continue in it if we be surprised therewith . A green wound is easily and successefully cured in an ordinarie course , when your old rankled sores hardly admit of any recovery . When the member is sprayned or out of joynt , to delay or neglect to set it , and that with most speed , its likely never to grow strong , 〈◊〉 almost impossible it should be made streight , deal so with thy heart in the work of seasonable and sound repentance , for there is the like danger . better we judg our sin , than that we should be judged yea condemned for them , better we begin with speed to see our evills , and lye in the way to seek for mercy , than that our careless security should make way and preparation to hasten piercing and overbearing plagues . It were to be wished we should never be taken aside or plucked away with false fears , to speak hastly and by unbeliof basely to deny the Lord Jesus , and his righteousness , but if we have fayled and that shamefully as Peter , go out immediately , and weep with him bitterly for our base departures . Math. 26. last the Lord bears not a fearless continuance in any distemper , if David bed it securely in base lusts , the Lord wil break his bones for it . David therefore takes himself here , no sooner sees God withdrawing , but he seeks him with instancy and importunity , Psal. 30. 7. 8. 9. 10. It 's a word of TERROR and astonishment to such who adventure to continue in their sinful distempers , because they never found so much as a touch of any 〈◊〉 in their souls for any of those distempers , they have continued in . know such must assuredly , that sin is of the same poysonful nature as ever , and the word as true , and God as just as ever ; and therefore their sins they have continued in have al this while made way for over-bearing perplexities , which they wil certainly bring upon your souls ; the less you have felt therefore the more you may expect , and without doubt you shal find and receive . There is wrath to come ; tribulation and wrath and anguish wil be and must be upon the soul of every man that sins ; if you had none as yet , there is the more behind ; when those noysom abominations that have so long nestled in thy bosom , and there lyes as it were in ambush , wil march in upon thee like armed men , and sink your 〈◊〉 in everlasting discouragements ; cozen not therefore your selves with the present content you seem to find in your corruptions that you can trample upon Christ his ordinances and Servants , go away with it , without any trouble or controul . See these poor creatures and consider their condition what it was and now is , they stuck not to profess open rebellion against our Savior , Away with him , crucify him , and they carried al before them , with a high hand and so continued , from the Passover to Pentecost many weeks together , the poyson of their sins that pleased their spirits so much in the practice of them now beginns to work trembling and astonishing confusion unto their souls the pleasure of sin is but for a season , and when that is gone look for the like gall and wormewood . As it is in the body while the impostume and gross humors are gathering , the party finds no matter of grief , until at last when it comes to a ful growth and breaks suddenly , and proves present death that cannot be prevented , and then al the filth and impostumate matter issues out of the ears and mouth and each man can see it , when no man can help it . It is so with a canckered Conscience and a côrrupt heart who hath hugged and harbored his distempers with pleasure and content & so continued . Until the Lord break open the 〈◊〉 and then those hideous abominations let in the dreadful terrors of the Almighty , which overwhelm the soul of a sinner with unsupportable horrors ; the Apostle thus concludes it 〈◊〉 . Gal. 6. 7. 8. be not deceived , God is not mocked , as ye sow , so you must reap , if you sow to the flesh , of the flesh you shal reap corruption it may be your ruin is growing but not ripe , the harvest of horror is not yet come , but be not deceived God is not mocked you shal reap and your crop wil be confusion and perdition , the Lord himself hath so revealed it . Deuter. 32. 35. in due time their foot shal slide . Stay but the time , yea he determines it fully as that which he wil not fayl to accomplish , Deutr. 29. 20. 21. 〈◊〉 men bless themselves , and bear up their heads bravely against al the peal of plagues that were rung in their ears , the Lord resolves upon it , his anger shal smoak against that man to cut him off from the land of the living &c. Pierced . As their sins made way for this terror , so the word set it on . hence , The truth is terrible to a guilty Conscience when it prevailingly takes place there . It 's a hammer that breaks , a fire that scorcheth , an axe sharp and keen that cutts and wounds the soul of a wicked , unrepentant sinner . Acts. 7. 54. When they heard these things they were cut to the heart . Because it is a witness to accuse , a judg to condemn , an executioner to torment such poor creatures , as I might make al these good in particulars , it 's sayd Rev. 11. 10. That when the two wittnesses were slayn , the inhabitants of the earth , solaced themselves and sent gifts one to another , because those that tormented them that dwelt upon the earth were taken away . Matter of trial , those who are careful hearers may without fayl discover their condition , by the word that is dispensed . Art thou sick of the saving dispensations of the holy and righteous wil and law of God , thou sits and shakest under it as that which passeth the doom and sentence upon thee , which thou art not able to endure nor avoyd , do not cozen thy self with any vain conceivings of thy estate , or please and delude thy heart with the mistaken apprehensions and approbations of other men , it 's certain thy heart is naught and condition also . If thou best sick of the truth , 〈◊〉 not side with it , nor receive approbation from it , when it comes in the strength and terror of it . As we say of men that are sick at Sea , the cause is not in the tempest but in the stomack , because there be corrupt and noysom humors there , it 's those that raise stir and trouble in the stomack and not the 〈◊〉 , when the stomach is purged and clear , the passenger can sleep in the most tempestuous Seas , So it is where the heart is truly emptied and the Consoience purged from dead works , the sharpest truths would find most welcom and entertainment . But doth not the truth carry terror with it and that even the best tremble at it ? It 's true they do so but with a double difference . The word though it ever speaks against the corruptions of those that are sincere hearted , yet it ever 〈◊〉 sentence on their 〈◊〉 both for the acceptation of their persons and the happiness of that condition they are in through grace , and if it appear other to them , it is because their judgments are darkned through temptations , misguided through some 〈◊〉 〈◊〉 Micah . 7 Are not my words good to them that walk uprightly . Isai. 3. 10. Say to the 〈◊〉 〈◊〉 shal go wel with them . The Lord and his word sayes no 〈◊〉 〈◊〉 man ought to say any other , there is no condemnation to them that are in Christ. Rom. 8. 1. but it 's otherwise with the wicked . The word not 〈◊〉 condemns their sins but their persons also . Because they are one with their sins and incorporate into them , and carryed with the power of them . Isai. 3. 12. Say to the wicked , wo unto them , for the reward of their evil works 〈◊〉 〈◊〉 〈◊〉 to them . The Saints of God ever find 〈◊〉 in the 〈◊〉 and most keen threatnings , and their hearts tremble at them because the 〈◊〉 of God is there , 〈◊〉 submit to them & close with God in them , they take them as 〈◊〉 to cure the 〈◊〉 in them , not 〈◊〉 kil them , and therefore take 〈◊〉 in them , and they wil stil say ; the word of the Lord is Good , and hence are desirous to hear al , to know the worst , and the whol mind of God so Ely. 1 Sam. 3. 17. hide nothing from me , that which wounds most deep and works most kindly he welcomes it with a glad heart , because he knowes his welfare is there . Whereas a fals 〈◊〉 flyes from the terror of the truth , Math. 19. 22. He went a way sorrowful , they say to the seers see not , and to the prophets , prophecy not right things but smooth things . Isai. 30. 10. He is loath to hear what his heart doth not like , and willing to put by the power and darken the evidence of the truth , that appears dreadful to him by reason of his sins . Cme we now to the main Observation , wherein the pith of this spiritual truth consists and that 's in two things . 1. Gross and scandalous sinners God usually exerciseth with heavy breakings of heart before he bring them effectually to himself . 2. Sorrow for sin when it 's rightly set on , pierceth the heart of the sinner through , that is rightly affected therewith . To the First . Gross and scandalous sinners God usually exerciseth with heavy breakings of heart before he bring them effectually to himself . These desperate wretches who had embrewed their hands in the blood of the Lord Jesus , and now in an impudent manner set themselves , to out-brave the servants of Christ , and his Word and Ordinances also : the Lord he handles them roughly , suitable to their rebellious carriages towards him ; they had pierced the Body of our Savior , and exercised his soul with unsupportable sorrows ; he pierced their hearts , they openly and impudently professed their cruel and accursed rage , not him , but 〈◊〉 ; Cruc . fie him , crucifie him . He forceth them to proclaim the loathsomness of this their way , in the view of the world : they before the multitude , scorned the Apostles ; he forceth them now in the face of the people , to reverence and ackn̄owledg them as the dear Servants of God. The Lord knows how to deal with men , answerable to their sinful dealings with him , and the 〈◊〉 of their hearts , and doth thus with scandalous ones , and not only those whose lewdness and wickedness lies open to the view of the world , but with such also who are many times more retired , and carry it more cunningly and closely from the eyes of men , if yet their evils be gross , in which they live and lie ; as such which oppose the light of Reason , the Dictates of Conscience , the remainder of those common Principles which are left in the corrupt Nature of men ; as murder , theft , forgeries , adulteries , though molewarplike they carry it never so secretly , dig deep to hide their counsel , and contrivement from God and man , yet commonly God breaks open their Conscience , breaks in with dreadful terror upon such , plucks those sweet morsels out of their maws , and constrains them to vomit out those bosom abominations by open confession after one manner or other , to some one or many . I say , it 's Gods usual manner so to deal , with such , which implies he may deal so with others , but usually so with these . Not that he may not , nay somtimes deals not so with others , whom by the strokes of his restraining Grace , he hath preserved and kept untainted from such loathsom abominations , and refined by a civil and comely fashion and carriage . If either he purpose to use them as choyce Instruments in his 〈◊〉 , and improve them in some special Service to set 〈◊〉 and promote his own praise , as men use to season their Timber more than ordinary , if they intend to use it in some more than ordinary Service ; and when they mind to raise the building marvelous high , they commonly , according to a course of prudence , lay the Foundation exceeding low . Or if the Lord intends to manifest himself to the soul of a sinner with some ravishing sweetness , with enlarged and amazed communications of the assurance of his Love , Joyes unspeakable and glorious : It 's ordinary with the Lord to abase the heart exceedingly under the dreadful apprehensions of it's own vileness , that it may be the more fitted to receive such special comforts , not to surfet with them by security and pride : Great Revelalations have great Humiliations go before them ; the Eb is very low before the Tyde come with greatest strength and height ; otherwise the soul would never be able to bear such over-bearing expressions of Gods Love , and communications of himself , but would certainly abuse them . If the Keel of the Boat were little and narrow , a large Sail would over-turn it , not convey it to the Haven . Great Assurances and glorious Joyes , are too great a Sail for a heart that is not widened with enlarged contritions and humiliations . God would make Job a pattern of Patience , to all posterities , therefore he exerciseth him with all extremities in all kind of sharp and piercing sorrows , and heavy desertions . The Lord shakes the heart of Isaiah in the sence of his own unworthiness , Wo is me ( saies he ) I am undone , I am a man of polluted lips ; before he would reveal unto him those hid Prophesies concerning the Dispensation of his displeasure amongst the Nations , and those mysterious depths of the glad tidings of the Gospel , which were kept secret from the beginning of the world . Paul is buffeted with fierce assaults by the splinter in the flesh , that he might not be too much lifted up by Revelations , that he might know he was not yet in the third Heavens , but in the mid'st of a burry of distempers , and a Hell of Devils . These are but some exempt cases , and that in some persons for some special ends . But with gross and scandalous persons it's Gods usual way so to deal , not that he is tyed , or hath tied himself to this manner of dealing upon necessity , but that he hath expressed it to be his good pleasure so to dispense himself to such notorious rebels , as that way which best suits the Counsel of his own wil , and the attaining his own end , his glory , and their best good ; and if ever he make an exemption for causes best known to his own blessed Majesty in bringing such unto himself that he deals tenderly with them at the first , it wil hardly ever be found , but they tast most 〈◊〉 〈◊〉 afterwards , when happily they least 〈◊〉 them , and yet are made better able to bear them . When the Delivery hath been speedy , the after-throws have been many and hazardful many times : If such men get somwhat an easie bargain at first , there be hard penny-worths , heavy after-claps they meet withal beyond their expectation , and it commonly never fails . The Rule is general the Prophet delivers touching Gods Dispensation , and I know not but it may hold here , Psal. 18. 27. With the froward thou wilt deal frowardly , the place is hard for the apprehension of it in the fair and full sence of it . The words that go before will give in some light ; With the bountiful thou wilt shew thy self bountiful ; with the perfect thou wilt be perfect ; with the pure , thou wilt shew thy self pure ; and with 〈◊〉 perverse or froward , thou 〈◊〉 shew thy self froward ; thou wilt make thy self deal frowardly . To speak to the pinch of the Point but in two words . I conceive 〈◊〉 to be the meaning 〈◊〉 the place , and the mind of God in it . He that walks with God in the exercise of the Rule in a 〈◊〉 manner , God 〈◊〉 meet with him in it , and give him the 〈◊〉 and comfort that follows and flows from it : he that conscienciously keeps the Rule , shal be more fitted for to keep it , and to share in the blessing and 〈◊〉 of it : he that deals bountifully in vertue of the Rule , he shal be more apt to that Duty , and shal find bountiful dealings from the hands of others , God and men : he that is upright , thorough , and simple in Spirit and practice , he shal be more exact every way , and find peace and praise as the fruit of that : he that is pure , that is , not only contents himself to be simple and sincere hearted in his whol course , but is dayly purging himself , and clensing his own heart , 〈◊〉 severing himself from such taints and remainders of distempers that appear , and 〈◊〉 to cleer up the Rule in the beauty and excellency thereof to himself , that he may see more of it , submit more freely and fully to it ; the Lord will make himself pure to him . So the word . God wil let in pure instructions , that no darkness or dimness may stumble him , or cause him to mistake ; pure evidence of pardon , and acceptance , no guilt may unsettle him ; pure comforts and peace that no doubts or fears may discourage him ; pure holiness and power of 〈◊〉 , that no strength of corruption may blur the Image of God in him , or darken the Evidence of the Work of Grace received . But 〈◊〉 a man will be froward , crook the Rule , go cross to the Command , and wil walk in the vanity of his own 〈◊〉 , and stubbornness of his own Spirit , oppose the power of the Truth , not willing to look upon , or abide to hear of the purity of it . God will shew himself froward towards such a one , he wil 〈◊〉 you , and cross you in your whol course , and in al your comforts ; you crook and wind away from the Rule to content your sins , God by his Righteous Law , by vertue of the provoking power therof , wil deliver you up to the power of your sins , and to al the terros , and plagues , and expressions of his 〈◊〉 , that attend thereupon : and in the daies of thy distress , when nothing wil help thee but the holy Word of God , God wil then deal with you , and follow you with the 〈◊〉 of your own 〈◊〉 , thou would'st not see the holiness and purity of Gods Precepts , thou 〈◊〉 have a mind not able to attend , or receive , or remember any thing that may be for thy direction , support , or comfort , but only live upon thine own guilt , and the terrors that attend thereupon , and the perversness of thine own heart wil be thine own plague : In your froward pangs you flinch and fling , care not what you say or do ; God can be as 〈◊〉 as you , nor hear prayers , nor regard your complaints , nor pity your necessities , but pursue you with his plagues , let fly on every hand the fierceness of his displeasure ; God can and wil hamper thee if thou had'st a heart as sierce as a 〈◊〉 of Hell , make thee weary of thy part , be as perverse as thou wilt or canst be . And therefore the word in the place is marvelous pregnant , it signifies to contend with another , as one that wrastles wil do , wreath and 〈◊〉 , and turn his body every way , that he may meet with his adversary with whom he is to grapple . So the Lord will meet with thee at every turn ; the greater thy opposition hath been against him , the greater expression of his displeasure shalt thou be sure to 〈◊〉 , and that in the most dreadful manner . The sins of Manasseh were high handed , and hellish abominations , mighty provocations , out of measure sinful . 2 Chron. 33. 11. Therefore God abased him mightily , fettered , and 〈◊〉 , and humbled him mightily , and made him cry mightily before he could 〈◊〉 audience and acceptance with him : the cruel and harsh carriage of the Jaylor , Acts , 16. exceeded his Commission , and so the bounds of common Humanity , to deal worse with the distressed than either their Fact deserved , or the Law permitted , or Authority allowed him in that behalf , a 〈◊〉 transported with deadly indignation against the waies of God and his People , and as it appears by the circumstances of the story , a man that pleased 〈◊〉 in such unreasonable practices ; the Lord therefore handles him answerably to the harshness of his spirit , makes the Earth quake and the Prison totter , the bolts break , and the door fly open , and at last his heart begins to shake and die within him , notwithstanding the fierceness of his Spirit . So Paul , Acts , 9. he comes trembling to crave the Counsel of those whose presence formerly he loathed . There is a Three-fold Ground ; from whence the Reasons of this Point may be fetched ; which will Evidence , That this manner of proceeding best suits with the insinite Wisdom of God , look we at God , at others , at the sinner himself , with whom the Lord is now trading . The Holiness of Gods Nature , and exactness of his Truth , not only commends , but even seems with some kind of comely necessity , to call for such a manner of Dispensation . The Lord stiles himself , the holy One of Israel , a God of purer eyes than can endure to behold iniquity , not able to pass by sin in the least appearance of it ; and therefore leaves so strict a charge , beware lest there be an evil thought in thy heart , and abstain from all appearance of evil , 1 Thes. 5. When the Lord is to convince the sinner of sin , to express his mind and displeasure against him , because of those his evils , so scandalous and detestable to al that have but the least spark of saving knowledg and Grace ; yea loathsom to the very light of Conscience in corrupt Nature . Should the Lord casily and overly 〈◊〉 them by , with some smal 〈◊〉 of some little dislike , it could not but impeach his Purity , and make himself accessary to the dishonor of his own Holiness . When Eli proceeded not with that zeal against 〈◊〉 evil of his Sons , as the 〈◊〉 thereof might justly have provoke 〈◊〉 him unto , but after a slight manner manifested a heart-less dislike of it ; the Lord 〈◊〉 , 1 Sam. 2. 39. That he honored his sons before him , rather respected their carnal content , that they might not be so 〈◊〉 ashamed , and justly 〈◊〉 as they did deserve than the honor of his name and the excellency of his ordinances and worship , that they might be preserved in that purity and attended with that awfulness and holiness of heart as was meet . Now that which God abhors and punisheth so severely in another , it s not possible that the least appearance of any so great an evil should be justly charged upon the holy one of Israel , for he should deny himself to be God if he should deny the exactness of his own infinite holiness , and he should not be just , should he not manifest the glory of his holiness , according to the excellency and 〈◊〉 thereof . True it is that out 〈◊〉 meer grace and mercy the Lord Christ brings the soul of a sinner from his sin , but the same mercy that would save the sinner , cannot but destroy the sin and express its detestation 〈◊〉 it , otherwise may 〈◊〉 say , and the rebellious sinner think , that either the word requires more than it needs and the Saints do more than they ought , or else the Lord is not holy as men imagin , when the 〈◊〉 〈◊〉 so great detestation against so gross and scandalous evil which the Lord looks at with so little dislike . In regard of others , the sharpness of this dispensation of the Lord against such scandalous and notorious offenders , seems to be very necessarie , Least the hearts of the wicked should be encouraged and their hands strengthened to adventure to commit , and careless 〈◊〉 reforme the greatest evils when they shal observe some of their crew and company , who were as bad or worle than themselves , yet 〈◊〉 acceptance and forgiveness at the hands 〈◊〉 the Lord upon such easy terms and with so little trouble , It 's that of 〈◊〉 wise man Eccles. 8. 11. When 〈◊〉 〈◊〉 a Malefactor is but delayed , it 's in the 〈◊〉 〈◊〉 〈◊〉 sons of men to take encouragement to 〈◊〉 evil , If the delay of the punishment which is not long , do so encourage them when that is but little and slight , how wil that imbolden in a fearless kind of impudency to proceed to any out-rage , when they can promise themselves pardon upon the same terms which others have found before them , in the like case and condition with themselves ? Therefore the Lord in his infinite wisdom , doth so temper the sweetness of his mercy , and the severity of his wrath , in the recovery of a lost and forlorn wretch ; riches of mercy to the soul to save that , rigor of severity against the loathsomness of sin to destroy that ; so that none should be discouraged to seek for pardon of the greatest wickedness , and yet none encouraged to continue the shortest time in the least sin , since Gods displeasure is so dreadful against al. It was the course that the Lord prescribes to his Vice-gerents here on Earth in their proceedings against sin , that it should be such , that all Israel may hear and fear , and do no more so , Deut. 17. 13. he wil not be wanting to do that against sin which he would have to be done by others , he wil hamper al such Rebels , that the rest of the company shal have little cause to bless themselves in any of their sinful waies . In regard of the sinner himself , it 's safest for him that he may be throughly recovered from his corruption for the present , and preserved against it for the time to come . Recovered for the present , he needs heavy blows , or else he is like never to have any good by them . As with Trees that are rooted deep , and of long time & continuance , ordinary winds have setled them , it must be a Herricano that must pluck & tear them up from their roots . So when the sinner is rooted in 〈◊〉 wretched distempers : the wood that is knotty , there must be sharper wedges , & the heaviest beetle , and the hardest blows to break it : So it is with the hard , and stupid , and knotty heart of a scandalous sinner . As with the stomach filled with stiff and noysom humors , easie Physick , and gentle Receipts may happily stir the humors , but it must be strong Ingredients , and a great quantity that must remove it . So with a corrupt heart . This is a means also to preserve him from it afterward ; if once he have throughly smarted for his sin , he will fear to meddle with it ; 〈◊〉 he have felt the danger of the Surfet , he wil tast the Sweet-meat no 〈◊〉 . TRYAL . We have here Ground of Discovery how to pass a safe Sentence touching the Spiritual Estate of some persons , namely , The easie and sudden conversion of such who have been grosly wicked , or scandalously vile : By grossly wicked , I mean such who have been taken aside with some loathsom abominations , though they carry it never so covertly , as your clofe 〈◊〉 , fornications , thefts , murders , continued forgeries of fals-hood and injustice : By scandalously vile , I mean such who have continued in an open tract of profossed opposition against the power of Godliness : I say , the easie and sudden conversion of such , gives just ground of suspicion why they may question the truth of the Work , and others justly suspect it , 〈◊〉 their judgments be setled by sad proof , long experience , and that upon serious observation . It 's not Gods ordinary way , and therefore men should take more than ordinary tryal before they trust , or in truth thou trust 〈◊〉 self . The proceeding of God in his Word and Providence , are according to the Rules of Wisdom , and the right order of causes and means , by which he hath appointed to bring about his own will , and the Work of his Grace in the hearts of his . To save men per saltum is not Gods usual way , that works of greatest weight and difficulty , should be done in so little time , and with so little labor and trouble , in other cases thou would'st think it 〈◊〉 ; why should'st thou judg the contrary reasonable in this , which is hardest , and the weightiest work of all other , unless thou hast more than ordinary warrant for it ? When men grow rich of a sudden , and to a great Estate , and those who observe their course , see neither waies nor means in reason how to raise it , each man concludes , it 's not his own Estate , but other mens Stock that he braves it withal , for he is worse than nothing , or else he never truly came by it , so that a State somtime questions such . So here , when a man grows up to a great Estate of Grace , and no man can tel how ; 〈◊〉 so many quarters or yeers , he was as base a wretch as the Earth bore , not fit to sit with the Dogs of a mans flock , his carriage so reffuse and vile , as that he was not fit for the Society of moral men , that no man could tel how to beleeve his words , or to trust his dealing ; and is he now of a sudden come to the top of Religion ? a sweet , godly , gracious man , fit to be made a Member of a Congregation ; how came he to such a large measure of Grace and Godliness ? Surely not as other men use to do , and therefore it 's a great suspicion he came not truly by his Grace , nor is he truly that he seems to be ; great sins cost other men great sorrows ; grievous scandals cost great grief of heart , great heart-breakings , humiliations and satisfactions : great Grace and power against sin , great pains , and the highest strain of exactness in speeches and practices ; they that knew and see the Conversations of such , never saw nor knew any such matter ; it 's certain he , and al the Christians in the world , may justly question his uprightness , 〈◊〉 yet he be not worse than nothing , if there were a true inventory taken of his Estate in Grace ; out of the depth of prophaneness to come to the height of holiness at unawares it 's a work of delusion , not of true conversion to God. Trees that are planted in Gods Orchard , they take root downward , and then bring forth fruit upward : Upstart Christians are like Jonah his Guord , grow 〈◊〉 and 〈◊〉 presently , flourish and fade , and al in a day . Untimely births are never true , nor yet of continuance ; when an old sore is healed too hastily , it never proves sound , it 's 〈◊〉 over , 〈◊〉 cured , festers inwardly , proves more grievous and dangerous than at the first : The skilful Chyrurgeon wil tel you it must be searched , lanced , tented , before it attain its ful and perfect Cure. So it is with that cankered corrupt 〈◊〉 of thine , who hast lived and continued in those loathsom abominations which thou hast hugged in thy bosom , it must be lanced by the cutting knife of the Law , and the dreadful curse thereof , searched by the soul-saving preaching of the Gospel , and dayly tented with constant contritions and breakings of heart , otherwise know assuredly , that those hellish lusts of thine wil imposthume within thy soul , and in issue break out more loathsomly , and thy latter end wil be worse than thy beginning . To find little or no hardness in that which in thy reason thou conceivest and concludest to be the hardest work of all , how canst thou but suspect thou art cozened and mistaken ? Make it thine own case in another thing , and be thine own Judg ; 〈◊〉 thou enjoyned to drain a Quagmire , or a dirty rotten Swamp , to fit it for the Plough , and should any man seem to perswade it would cost but litte time or labor , might easily be dispatched , thou would'st scarsly with patience hear such an expression , as that which is expressly contrary to common sense , why should men speak of impossibilities , or think that men should conceive that reasonable that is against Reason ; not only Trees felled , stubbed , removed , but the ground gained which is not arable , and al this in a short space with ease ? Look now into thy condition with this resemblance , and be thine own Judg ; thou hast a dunghil heart , a soul like a dirty swamp , those hellish abominations which have taken up thy mind , and will , and affections , in which thou hast continued , and unto which thou hast been accustomed , so that thy heart is like a standing puddle of prophaneness , which have weakened and wasted the very faculties of thy soul ; so that thy heart is not fallow ground , as the Prophet speaks Plow up the fallow ground , Jer. 4. it 's not 〈◊〉 ground , even abilities so wasted and disordered with thy wretched and unreasonable lusts , and dost thou think that these abilities can be 〈◊〉 easily , and thy Spirit made good soyl , even a good and honest heart , without extraordinary power on Gods part , and more than ordinary labor on thine . When the covetous yong man that was glewed to the world , and had his heart riveted in restless and immoderate desires after these Earthly things ; so that all the directions which our Savior gave , and the great offers he made of Heaven and Salvation , could not take off his affections , but he went away sorrowful ; saies our Savior , How hard is it for a rich man to enter into the Kingdom of Heaven ; it 's easier for a Cable rope to enter in at the eye of a Needle , than for a rich man to enter into the Kingdom of Grace here , and Glory hereafter . Matth. 〈◊〉 . 22 , 23 , 24. He spake of one , it 's true of all by the like proportion ; how hard is it for a rich man , it 's as true to say , how hard is it for a riotous , unclean , malitious , voluptuous , self-conceited , rebellious wretch ; he that hath scandalously continued in these , accustomed himself to these , how hard is it for such saies the Text. And doest thou find it easie ? a Holy-day task , and a trifling labor , that which may suddenly be done without such trouble ; either Christ is deceived , or thou art mistaken ; either the Word fails , or thy apprehension fails : Whether the Scriptures or thy Conceit is to be beleeved , let thine heart judg , unless thou wilt be an Atheist . The Word in reason never wrought that work , nor wil it give in Evidence and approbation thereof . The Prophet Isai. 46. last , describing a rebellious sinner , he thus speaks of him ; Hearken ye stout-hearted , who are far from righteousness . A man that hath gone many yeers , and that with much speed and labor one way , which is down-hil , to return to the same place when the way is more difficult , with a little time , and less labor , there is little probability , if possibility in reason . So here , thou hast hurried headlong in the waies of wickedness , hast had ful wind and tide , Satans temptation , thine own corruption , to carry thee with mighty violence many yeers together in thy 〈◊〉 course , dost thou think suddenly and easily to 〈◊〉 back ? No beleeve it , thou must take many a weary step , send out many a heavy sigh , tug at it with continual prayers and tears , and the utmost improvement of al thine 〈◊〉 , nay it will cost thee hot water , the setting on before thou seest that day . I read of a double expression , 1. Of the Devils going out . 2. Of his casting out , 〈◊〉 . 12. 43 , When the unclean spirit goes out , &c. which is done by 〈◊〉 outward and serious reformation , and some sudden resolution wrought out of terror , to forsake such and such courses ; this smoaks Satan out of his house , &c. COMFORT . This is ground of great support , and in Truth of strong consolation , to shore up the hearts of forlorn and scandalous Creatures , when they lie under the most direful strokes of Gods heaviest displeasure . When the loath somness of their lives , and hellish abominations of their hearts are presented to their view , their Consciences now accuse , and the Lord from Heaven by his infinite indignation encamps against them with Armies of terrors , so that to their sight and sence there is nothing appearing but present ruin and confusion : Yet out of the strong , comes sweet ; greatest safety issues out of the heaviest searchings and breakings of heart . Here is now ground of strong support to bear thy 〈◊〉 above all these devouring horrors , which like so many waves would overwhelm thy soul. The more miserable thou findest thy condition , 〈◊〉 more comfortable it is . It seems a riddle , carries the appearance of contrariety and impossibility , and yet upon proof and tryal , wil prove an infallible Truth . The heavier the blows be , which come from Gods hand for those gross evils of thine , there is more probability of 〈◊〉 serious intendment of good unto thy soul : The greater thy strokes are at present , the greater thy hopes are of some spiritual relief and refreshing in future times . And there is no greater plague upon earth , hardly such another in hell , 〈◊〉 a wretch should prosper in his wickedness and go suddenly down to the bottomless pit before he see where he is . It was the carriage of a great Commander in his time , yet mervailous sharp in the execution of military discipline , when a Souldier had deserved death by martial law , if he seemed to smile upon him it was a messenger of death , and therefore his old Soldiers that saw 〈◊〉 manner of his proceeding , when ever he appeared to laugh they looked then for a doom , insomuch that an antient follower of his coming before him for some miscarriage , his General carrying himself in a silent manner ; he breaks forth in this manner . Good my Lord do not smile on me , for he then knew the 〈◊〉 execution would be the next he should hear of . It is here most certain and so judg of it . If thy carriage and thy Conscience likewise give in testimony of the loathsomness and vileness of thy corrupt conversation , that thy behaviour is detestable to any who have any spiritual discerning , yea to moral persons ; if the Lord seem to smile upon thee , not so much as check thee in thy scandalous way , know that the sentence of destruction is the next that is like to ensue , Math 23. 34. 35. I wil send you Prophets and Apostles and some ye shall kill and stone &c. that the blood of al the Prophets may come upon you , fulfil the measure of your fins and so receive the fulness of the measure of plagues . 〈◊〉 can yee escape the damnation of bell . ver . 32. 33. I Thes. 2. 15. The Jewes both killed the Lord Jesus , and their own Prophets , and have persecuted us , they please not God and are contrary to al men , to fill up their fins alwayes , for the wrath is come upon them to the uttermost When 〈◊〉 have elbow room in their wretched wayes , and are not crossed in their hellish corruptions , the wrath is come upon them to the utmost . This is the dregs of God vengeance , the utmost of Gods indignation , thou canst hardly be worse if not in hell . Whereas great heart-breakings for sin give in more than a little hope , and probability of good intended , see this in the several degrees of it , and al follow from the doctrine delivered . It shewes , poor forlorn wretch that thou art in the way of mercy . God deals so with thee as he usually doth with those with whom he wil deal welin the issue , he hath 〈◊〉 left thee to thy self and sins , and ceased striving with thee to stop thee and recal thee from thy sinful course , as commonly he doth when he delivers up a soul to the power of his corruption , with whom he intends no more to meddle , Isai. 1. 5. So he proceeds with the perverse and obstinate Jewes , why should yee be smitten any more , yee fal away more and more ; As the Father with the prodigal , my counsels cannot move thee , my blessings allure thee , al my corrections I have layed upon thee do not reclame thee , take thy course therefore , and so casts him out of his family , and takes no 〈◊〉 care of him . But he whom he corrects most sharply for his faults , it 's yet a pregnant evidence for the while that he purposeth to keep him . This is the day of Gods visitation , may be the last time of asking yet it is the time of 〈◊〉 and grace and the date of mercy . God is yet wrastling with thee as loath to leave thee to the malice of Satan , and the power of thy distempers , as he doth with them that he purposeth to do good unto Isai. 6. 9. when God would 〈◊〉 〈◊〉 people for 〈◊〉 , and devote and set them apart to destruction this is the way he takes Go make the hearts of this people fat , fatness implys 〈◊〉 brawny kind of stupidity , and sencelesness of spirit . Then such persons are ripe and ready for destruction ; when God plucks up the stake and gives a forlorn wretch the round rope , let him have his wil ; Ephraim is joyned to-Idols , let him alone , Hos. 4. 17. He that is unjust let him be unjust stil ; he that is filthy let him be silthy stil. Yea this is that which casts a 〈◊〉 beyond the compass of the compassions of the Almighty , when the Lord 〈◊〉 he wil not meddle nor make , he wil have nothing to do with such vile creatures , Hos. 4. 14. I wil not punish your daughters when they commit whordome , nor your spouses when they 〈◊〉 adultery , therefore the people that doth not understand shal fal . But when God wil take pains and trouble himself with such a Rebel , hath thee upon the anvil , & bestows so much fire and so much melting , yet 〈◊〉 is hope that he may make thee a vessel of grace , and for the Lords use . There is some expectation that the work may prove more speedy and successful , as it is in the body , in old festred sores , he that ripples the skin , and layes easy salves , he wil be long in doing a little , and yet fail at last , when he hath done al , he that lanceth to the bottom , in reason is like to bring out the core , and to hasten the cure , both with speed and success ; the stronger the physick stirs and works upon the humor , the sooner the patient recovers , and health returns with some stability and continuance . It is so in the soul , those old cankered lusts which have been of long continuance in a corrupt heart , some slight terrors or sudden flashes of Gods displeasure , which may a little trouble the Conscience and ripple the skin as it were , they pass away presently and leave the root of the distemper untouched , at the least not removed , so that the corruptions grow more fierce and violent , and so break out in a more loathsome manner than ever formerly . Whereas those direful & overbearing horrors , in a way of rational providence are of a more prevayling nature , to astonish the heart , shake the Conscience of the wicked , and ransack the very core of those hideous corruptions , which have been long harboured and lodged within . Thus the Lord dealt with the revolting & Apostatizing Israelites . Hos. 2. 6. 7. He bedged their wayes with Thorns and built a wal before them , and they shal seek their lovers and shal not find them , and then shal she say I wil 〈◊〉 to my first husband &c. Had the hedg been so 〈◊〉 and easy and the wal so low that they might have broken through the one or leaped over the other , she would have made a hard shift but she would have followed and sound her lovers ; but the hedg was made of thorns 〈◊〉 and unsufferable sorrows , and necessities unavoydable , not to be indured , not to be removed , and those wearied her out of al pretended delights she had formerly taken . This is the method that God 〈◊〉 Hos. 5. 12. 14. Hos. 6. 1. First I wil be a Moath , 2 if that wil not do I wil be a Lion , 3 If that wil not do I wil leave them and go to my place , withdraw his comforting and protecting presence ; and then we hear 〈◊〉 . Come let 〈◊〉 return unto the Lord for he hath torn and be wil heal us ; this did it . This 〈◊〉 way for our spiritual comfort in a special blessing if he be pleased to follow the 〈◊〉 with his blessing . For its a special means to bring in clearer evidence and 〈◊〉 assurance both of the soundness of the work and the certainty of a mans good estate , al the dayes 〈◊〉 his life , if the Lord be pleased to second these heavy breakings of heart with his blessing . For it is the nature of 〈◊〉 , when they are set in opposition to make each other appear more 〈◊〉 . For a conscientious 〈◊〉 to be made of a 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 is so 〈◊〉 a 〈◊〉 especially when the dreadful expressions of Gods displeasure have been so amazing in the eyes of al that have been the spectators and in a peculiar manner astonishing to the soul of the prophane creature that hath selt the arrows of the Almighty sticking fast in him , 〈◊〉 he cannot be but restless before he get relief and help , so he cannot but know it when he hath gained it , the change is great and open , Gods dispensation so glorious . This man is able to say , at such a time in such a place , by such a man , out of such a 〈◊〉 , the Lord was pleased to speak home to my heart to make known himself , my self and sin to my self , which caused my soul tody within me , in the sence of my vileness and misery , and from that time forward , followed me daily with fears and horrors , the venom of vengeance drinking up my spirits until in such and such a manner and by such means he was pleased to work my heart to his own tearms , made me glad to seek him importunately yea restlesly , and more glad to find him sealing up the truth of his free love by his own spirit in the word of truth ; This man can tel how he came by his grace , and can tel what to say and shew for heaven , and happily unless it be through his own careless neglect may carry the assurance with him to his grave . Whereas such as the Lord doth sweetly but secretly draw unto himself , in an insensible and undiscernable manner , restrains them from common evils , traynes them up under Godly Parents , religious government , good company and spiritual means of Instruction , and so implants by little and little into the Lord Jesus , without their privity or apprehension however their estate is good , and their condition safe in its self , yet they gaine littl evidence or maintain little assurance thereof in their own hearts , but upon every turn are questioning and quarrelling , doubting and staggering , touching their condition , whereas they that come to their grace by many and great troubles retain it commonly with great evidence , Thus Paul when the Lord Christ had made a glorious conquest over his proud rebellious and malicious heart , against the holy wayes of his truth and 〈◊〉 . He could tel and did upon al occasions when the field was fought , how the Lord Christ got the day over his hellish distempered heart . Thus he relates Gods dealing . Acts. 26. 10. 11. 12. 13. 14. 15. Acts. 22. 1. to the 14. And so issues having obtained help of God I continue until this day thus it was , so it is ; thus it was wrought , so maintain d. And though it be true I confess that no man should or wil break his arme , that he may have it the stronger for the setting , or know how it is set ; or therefore be careless to become scandalously vile , that God may be gloriously merciful : yet through the riches of mercy which makes our losses gaines . The certainty of the assurance we find , doth countervail and exceed the terrors and horror we felt . Give me the man who can say , I was blind but now I see ; I know I was in prison but am now delivered ; it s not delusion but a vision and real accomplishment of the work by the Allmighty hand of God. Lastly its honourable for a poor scandalous wretch to be under such heavy breakings of heart , and therefore it should be comfortable to him . I rather mention this to stop the mouths of the reffuse rabble of the world , and to shew the desperate mistakes unto which carnal reason carryes us , out of the pride of our own spirits ; wee know that sin is 〈◊〉 and shame loathsom , even to nature especially corrupt and proud , to be forced to acknowledg the one , to take the other . It appears very direful to the apprehension of al the sons of Adam . And therefore when the Lord is pleased to hold a scandalous wretch upon the wrack and to make him roar out his wretchedness , vomit out his sin and take the shame he hath deserved . His companions that have conversed with him , and his freinds that have honored him , they are driven to their dumps in discouragment and discontentment , and cry out the man is undone , and curse the day that ever the Minister came into the countrey , and blames his folly and silliness that he would attend to what he saied and be troubled with any thing he heard , to bring an everlasting blemish upon himself . No : I say ther 's no such matter . This is the greatest honor that yet ever befel him in this world , and wil be a means of blessing to him in another . It is a shame to commit sin but not to have the heart breaking under the apprehension of it . Nay it is an expression of Gods favour and as it may prove , a sign of Gods special love , if it be rightly emproved . God thus far honors a poor wretch that he wil speak to him as he passeth by . Should a Prince that was provoked by the conspiracies and rebellions of many Traitors , as he passed by , should he vouchsafe to send unto , and cal upon some one to reclaime him from his crew , and company and courses , and that upon very equal terms he might find acceptance and pardon and peace : when he wil not so much as look after others , or change a word with them , would not this be accounted matter of marvelous respect from the King , and honor to the man ? So here . As David , begs favour from the Lord. 〈◊〉 . 119. 132. be merciful to me , and lookupon me as thou usest to do upon them that desire to fear thy name , he takes it to be the highest pitch of his happiness to be so dealt withal . If God deal with thee as with these , as he dealt with the Jaylour , as he dealt with Paul whom he made a choyce vessel for himself , art thou not highly honored ? why should God knock at thy dore and cal in upon thy Conscience &c. ADVISE unto Ministers , whose place and calling it is , under the Lord , to deal with such persons undersuch diseases . Hence we may see a right way in holy prudence how to proceed with them , in the times of temptations and their saddest distresses of spirit . See what God doth , and that we may do . As Gods deals so we may deal as the safest way and most likely to find 〈◊〉 . When therefore we have fortifyed the heart with hope , in regard of the sufficiency of God free grace , and possibility of relief from him : As that he is able to do excessive exceeding abundantly above all we can ask or think , As in desperate cures men use cordials to fortify against faintings of heart , that they may better bear the hardness of the cure : this being supposed then the rule is . The sharpest receits are most seasonable in a right manner of proceeding and that in three things . 1 Be not slight in the searching . 2 Be not too hasty to heal ; 3 Be not too suddeenly confident of the cure . Not slight in the search for that is most dangerous , and an error here can hardly ever be recovered , go therefore to the quick , see the bottome , if ever you hope to make work of it , or to lend help indeed . He that cleaves knotty logs must have the sharpest wedges and hardest blowes . Here pity is unseasonable and greatest cruelty . When out of 〈◊〉 we are afraid to put men to pain , we encrease their pains and hasten their destruction , Jer. 6. 14. they have healed also the hurt of the daughter of my people slightly . The Apostle teacheth another way . Titus . 1. 13. reprove them sharply that they may be sound in the faith . Sharp reproofes make sound Christians . He shewes greatest love and mercy which followes the Lord in love and mercy . Yea it is a course that procures most ease to the party , the corrosive that eats away the proud flesh brings soonest ease because that proud flesh and humors bring al the pain . So these dreadful overbearing threatnings abate the pride of the heart , and a mans perversness and so brings ease , for the waywardness of our own wils work our own woe , and here , not to trouble mens sins and Consciences is indeed to trouble their peace and comfort in issue . Thus Samuel . 1 Sam. 12. 20. He lesseneth nothing of their sin , onely sendeth them forth to mercy for relief . Ye have indeed done al this wickedness yet do not forsake the Lord. Be not too hasty to heal the wound . More hast than good speed draws here desperate in conveniences with it and may be hazards their comforts while they live . Old and deep sores as they have been long in gathering corrupt humors , so they must have a time to wast and wear them away , which wil not be done in a moment ; old stayns must lye long in soak , and have many fresh lavers before in reason they can be clensed . So old distempers which have taken strong possession , and are of long continuance , happily if the cure be too hasty , it wil hazard our comforts : The Israelites left War too suddenly with the Canaanites , they tribured them , and not destroyed them ; and they proved goads in their sides , which they could not get rid of all their daies . Be not suddenly confident of the Cure. Let men be Probationers in our apprehensions , let them proceed in a fearful and painful way to make proof of the inward disposition of their hearts , by their outward practices in a constancy of an holy conversation . As Solomon said of Adonijah , 1 King. 1. 52. Let him shew himself a worthy man. This creating of Professors , making men Christians by our applause and approbation , because they have attained the under strokes of horror , skil & ability to holy Services , proves the bane of their souls , the blemish of their Profession , and a breach of their Peace ; either they have turned wretches again , or else have been overtaken with their carelessness , so that they have been foyled by gross falls , and hardly ever recovered their peace and comfort though they have taken off the scandal . Therefore as John Baptist told them , if indeed you purpose to 〈◊〉 from the wrath to come , bring forth fruits worthy of amendment , Matth. 3. 8. such as wil carry weight , and fetch up the scales as it were , and undoubtedly evidence the work of Grace . Matter of Caution and Direction unto such whom God hath exercised with such heavy breakings of heart for their scandalous courses ; beware ye be not weary , and labor to make an escape from under the Dispensation of the Lord , but give welcom thereunto ; help forward the work , do not resist it , make way for the Dispensation of the Lord , do not oppose it , and therefore possess thy heart with a necessity of subjection thereunto . Why should'st thou think to have an exception ? be rather fearful thou shouldst not find the Truth of the work of these terrors , than that thou should'st be fearful to endure these ; if he wil land thee in Christ , he wil toss thee in this manner . As a Patient having a 〈◊〉 wound , he enquires what the 〈◊〉 did to others , and how the Salve did work upon others in his case , and if he find the Salve and working be the same , he hopes that he also shal be cured . So here . EXHORTATION . Improve the utmost of our endeavor to keep our selves , and all ours from scandalous sins . Restraining Grace is but common Grace , yet is it a great favor of the Lord that he wil curb and restrain a man ; by this means the work of Conversion is more easie , and such persons freed from dreadful terrors that seize upon others , Mark , 12. 34. Thou ant not far from the Kingdom of God. 〈◊〉 's bring our Children as neer to Heaven as we can , it is in our power to restrain them , and reform them , and that we ought to do : As it was the speech of a godly woman , she 〈◊〉 that al means might be used to restrain her Children , that if it were possible their reckoning might not be so heavy as mine , 〈◊〉 . A Prophane course cannot hinder the unresistible work of Gods Grace . It 's true , But though God may save thy soul , yet he may scorch thy soul in the flames of Hell fire , and make thee weary of thy part , and of thy lusts and all . Are there no terrors dreadful , but those of the torments of the damned in Hell ? Yes , you wil find it , you may pay deer for al your pleasures in sin , for al your fleshly lusts , before your hearts be brought off from them : therefore you that are Parents , joyn your helping hands to this great and good Work , beat down the stubbornness , do what you can to restrain the loosness and prophaneness of the spirits of your children , though it 's not in your power to bring them in , yet bring them as neer to the Kingdom of God as you can , &c. They were pricked in their hearts . The last Doctrine which is considered touching the Work it self . Sorrow for sin 〈◊〉 set on , pierceth the heart of the sinner through , that is truly affected therewith . They were pricked , not in their eyes to weep for their sins , so Esau could ; not in their tongues only to confess their sin , so Judas did , I have sinned in betraying innocent blood ; nor in their hands alone to reform it outwardly , so those Apostats did , 2 Pet. 2. 20. They escaped the pollutions of the world through the acknowledgment of our Lord and Savior Jesus Christ : but it reached their hearts , their souls bled inwardly : their souls were most guilty , and had the greatest hand in the commission of those bloody and execrable cruelties ; the fountain of their sorrow , did rise as high as the beginning of their sin ; soul sins , and soul sorrows . Nor was the stroke slight , not the ripling of the skin , a lighter touch , a sudden pang , a sigh and away ; nay , not only lanced and gashed , the rotten imposthumes of the corruptions of their hearts in a great measure , but ransacked the very root of the corruption , pierced the heart quite through ; through and through again as it were , let out the core of the most inward , and most retired corruptions , that were lodged in their bosom and bottom of their hearts . And this work proceeded not from any power of their own , nor from the liberty and freedom of their wils , as that which they made choyce of , and out of their own ability did readily put forth , but it was set on by the hand of the Almighty , in the entrance whereof they were Patients , went against the heart and hair , and wholly beyond their purposes and expectations : So the words are in the passive form ; they were pricked , they did not prick themselves . Nay certainly could they have told how to prevent it , how to remove it , or to procure any ease and relief unto themselves , they would never have cryed out as men in a maze , and astonishing straights of Spirit , What shall we do ? Thus God proceeds when he purposeth to make a through work . When God was purposed to set upon the revolting people of the Jews , and to bring them savingly home to himself , Hos. 13. 4. so 〈◊〉 carry it , according to the foregoing and following words , I am the Lord thy God from the Land of Egypt , and there is no Savior besides me , ver . 4. and blames also the frowardness and folly of their Spirits , not yielding so readily , and taking the advantage of Gods dealing for their good , ver . 13. The sorrows of a travelling woman shall come upon him , he is an unwise son , for he should not stay long in the place of the breaking forth of Children , q. d. The Lord in mercy offers himself to the Israelites under their terrors as a Midwife , that would make way for them out of their sins and sorrows : Now in this 〈◊〉 of his towards the people to be converted , he professeth , that he will meet with them 〈◊〉 a Bear bereaved of her whelps , he wil rend the caul of their hearts , ver . 8. the words are , the closure and shutting up of their hearts ; sinners are shut up under the power of their distempers , as the Apostle saith , all men by Nature are shut up under unbelief , Rom. 11. 32. especially there be some closets and secret corners and conveyances of soul , wherein the most sweet and delightful abominations are hugged and harbored : the Lord leaves not a poor wretch , if indeed he intend his good , before he breaks open those great depths , rests not before he come home to the root , and let out the heart-blood of thy lusts , and then their death wil undoubtedly follow . And hence it is this sorrow is compared to such as enter into the very inwards of Nature , and sinks the soul with unsupportable pressures : when that great conversion and return of the Jews to the entertainment of the Gospel shal be brought about by the Lord. The Prophet sets forth the greatness of that sorrow of theirs , under a double similitude . First , Zach. 12. 10. They shall mourn for him , as the mother mourns for her only son , and for her first born : the mourning of a tender hearted mother for her son , her first born , and for her only son , he adds al degrees of grief : if she had possessed many , she might more easily have wanted one , or at least parted with it ; or had it been any but her first born which had the first of her strength , and the first of her love , yet she might have born it with more quietness : but when al these meet together , her life and comfort is wrapped up in the life of the Child , the mourning becomes unmeasurable , fils the heart as it were . Secondly , It shall be like the mourning of Hadadrimmon in the Valley of Megiddon , when al Israel lamented the death of their good Josiah , the light of their eyes , the breath of their Nostrils , the comfort of their souls , 2 Chron. 35. 25. Therfore the original words which lay open this work , are of marvelous weight , and discover the overpowring vertue thereof , Isai. 57. 18. The Lord dwels with him that is of a contrite spirit . Isai. 61. 6. The Lord binds up the broken heart . The first whereof signifies to pun to pouder , and to bring to smal dust ; it is so used , Psal. 90. 3. Thou bringest man to the dust of death , again thou sayest , return ye children of men . That as the hardest stone when it 's broken al to smal mammocks , and pouder as it were , it 's easie and yielding under the touch of the hand , what ever ruggedness and resistance was in it before . So it is with the soul that is punned to pouder , so that there is not any unbroken , or any whol part to be found there , no sodering in any secret manner with any retired distemper ; but the weight of godly sorrow hath shatter'd all asunder , distress of Conscience hath brought it to dust , parted all the privy closures with any particular of any distemper , all that knotty stiffness and perversness of spirit in siding with any corruption is now taken off . The soul comes easily to give way to the Authority of the Truth , that would take any sinful lust away . To the like purpose is that of Job , Job , 23. 16. when the Armies of Gods indignation had encamped against him , and the terrors of the Lord had drunk up his spirit ; saies he , God makes my heart soft , or hath melted my soul ; the word signifies a severing and separation of one thing from another , and is opposite to setling and fastening , making firm , stiff , and hard , as that of Pharaoh , Exod. 9. last , Pharaoh hardened his heart , his soul fastened by an invincible resolution to the sinful purpose of his malicious detaining and oppression of the Jews . When the fierceness of Gods dupleasure brought home by the breathings of the Spirit of God upon the soul , it makes it melt like Wax before the fire , makes it easie to give way to the impression of the pleasure of the Lord , that his Spirit may take away any of those lusts that have been of 〈◊〉 league with the heart . Hence lastly it is , that in the Phrase of Scripture , the sinner is said to be in 〈◊〉 , or the soul to be imbittered by God , when he is brought and held under the sence of the loathsomness of his in s , and himself by reason thereof ; so that al the sweet that his liquorish heart takes in any pleasing lust , is wholly taken away . The Physitian observes , and reason teacheth , that sweet things only nourish , but bitter things clense , the Nature of the stomach abhors the presence of them , expels them , takes no pleasure therein , receives no nourishment therefrom . So with the sinner in his condition , when the Lord 〈◊〉 out the bitterness of sin upon him , he can find no food rellish , no delight in his former distempers , which he followed with that violence , and fed so eagerly upon , even unto surfetting in former times , they wil not down with him now . It 's a dreadful thing now to him , to take the least tast of them by any serious consideration or remembrance , when formerly he could have made a meal of them by dayly meditation , When wickedness was sweet in his mouth , and he hid it under his tongue , but now it 's turned to the gall of Asps , and he is not able to endure the poyson and bitterness of it , but it makes him heart-sick , in the sight and sence of it . For the opening of the Point , it wil be needful to enquire after Five Particulars . 1. The Manner how this sound sorrow seizeth upon , or is brought in upon the soul. 2. How God sets it on , and makes the soul truly affected with it . 3. How far the sinner is , or may be said to be active in it . 4. What is the behavior of the heart under this stroke , being truly affected . 5. The Reason , and then the Use. To the Former of these : The Manner how this Sorrow is brought in upon the soul. It is Three-fold in Gods ordinary Dispensation , ( reserving exceptions , as he sees fit in his own infinite Wisdom . ) It is either Successively , and by degrees . Suddenly , and at once . Unsensibly to the heart of the sinner who receives it . Successively , when the Lord would leave the track and footsteps of his Faithfulness and Truth upon record to the observation of the wise hearted , he then leaves plain impressions of the Power of his Grace and Spirit , 〈◊〉 his proceedings with such as he 〈◊〉 to bring effectually home unto himself ; that the goings of our God and King may be seen in the Sanctuary , and in the souls of his Servants , and it may be attended in these several Degrees . First , The Lord lets in some unexpected flashes of spiritual Truth , discovering the evil of sin in the general , and the dangerous conditions of such as stand guilty thereof , and continue therein , which were never considered , nor before that time conceived of , by him that hath been an ignorant and careless hearer of the Word : who came to the means either by constraint , or custom , or complement in a way of course for company sake , never set price upon the means , nor attended to the Truth and goodness thereof , and therefore the Ordinances were as the Waters that pass by , left neither power nor profit upon the soul. But now there is some evidence of Truth which God so directs and darts in , that it flashes like lightning into his face , leaves a kind of amazement upon his mind , and like a sudden blow gasters the 〈◊〉 of the sinner , so that he begins to stagger , and is driven to give some attendance to that of which he never took notice before , not knowing wel 〈◊〉 to make of himself , nor yet of that which he heard , only he is forced to observe somthing he never formerly regarded . Hence therefore 〈◊〉 a confused kind of tumult and lumber of thoughts within himself , he begins to be in a muse what such things mean , whither they tend , is at a loss with himself , and knows not which way to take ; I never heard so much as now , if all be true that I have heard , and the Minister hath preached ; there is more in sin than ever I imagined , and my condition more miserable than ever I did conceive . This maskering of spirit drives him to make enquiry , the things seem strange , he begins to search 〈◊〉 they be true or no. So they to Paul , disputing concerning false Worship , and their Idolatrous practices , Acts , 17. 19 , 20. Thou bringest strange things to our ears , we would know therefore what these things mean. So it was with Paul at his first bringing home to God , Acts , 22. 6. There shone a great light from Heaven about him , and he heard a voyce , Saul , Saul , why persecutest thou me ? The thing was strange , but what it was he could not tel , and therefore he makes yet further enquiry , Who art thou Lord ? As the poor woman having heard the Minister preach out of that Text , Isai. 27. 11. They are a People of no understanding , therefore he that made them , will not 〈◊〉 them : he that created them , wil not shew mercy to them . It came so directly cross to her own conceivings , that she repaired to one of her neighbors , to know whether those words were in the Scripture yea or no , and what those Scriptures were : for saith she , If he that made us wil not save us , Lord be merciful to us , who wil ? who can ? So these sudden dazlings and dartings in of the Truth , forceth men to fall on questioning ; enquire they do , come they wil , resolve to hear more of those strange Novelties ; and the greater search they make , the greater certain Truth they perceive , the Law peremptory , the Word plain , threatnings certain , and the Lord just , his sin most hainous , and his condemnation certain and approaching , so that he cannot tel how to avoid it , or how to bear it . Hence fear surprizeth him forthwith , pursues him 〈◊〉 a 〈◊〉 expectation and 〈◊〉 of what 〈◊〉 befal him ; I know what I have deserved , and I hear what the Word hath threatned against such , and I know God is true , and cannot deny his Word nor himself , and he is just , and cannot but execute in his time what hath gone out , of his mouth , hath not all Ages manifested this ? the Experience of al men proved it undeniable ? Did ever any provoke the Lord and prosper ? Job , 9. 4. and can I in reason expect it should be other and better with me , than it was with any that was ever before me ? Can I be so sottish to think that God should send another Christ , devise other Scriptures , make a new Causey way , or a back door to bring such a wretched rebel as I am to Heaven , contrary to his own Word and Will ? God hath said , Wo to the wicked , it shall go ill with him ; who can say the contrary , and who can expect but he wil accomplish what he hath said ? the Word excepts no man ; what folly is it then that I should except my self ? 2 Thess. 2. 12. That all they might be damned that have pleasure in unrighteousness ; If I take the same pleasure , I must look for the same plagues , Luke , 13. 5. Except ye repent , ye shal all likewise perish : If I be in that condition , I must expect the same condemnation , and be likewise accursed and confounded , and cast out from the presence of the Lord. It 's certain it will be so , and it 's uncertain how soon it may be : What if God do ? Who knows but God will ? What if God should pluck me out of the Land of the Living ? I may truly , justly suspect it may be so , and fear it will ? When I lie down , I shal never rise more ; when I go forth , I shal never return more ; when I depart from the house , I should take my leave and never see Sabbath more , nor the Assembly of the Saints more : why may not my meat be my poyson ? my table my ruin ? my bed my grave ? all Creatures instruments of death to me , who have been an enemy to God : So that their hearts begin to fail them for fear , 〈◊〉 . 21. 26. Thus the 〈◊〉 under the 〈◊〉 of his 〈◊〉 〈◊〉 Acts. 19. 27. Adam at the coming of the Lord into the garden feared and fled . Gen. 3. 10. this is the fruit of the spirit of bondage . Rom. 8. 15. and the distressed sinner becomes as Pashur a terror to himself , Jer. 20. 3. 4. the slying of a 〈◊〉 , the 〈◊〉 of a leaf , the shadow of darkness and approach of the night like the shadow of death ; he knowes not but the devils may have received a commission this night shall they 〈◊〉 away thy soul 〈◊〉 thee , and drag it down to hell . While the sinner is 〈◊〉 fearing the evil that is deserved , behold the feet of the officer now approaching to see present excution 〈◊〉 , and therefore the Lord in the third place puts a commission into the hand of Conscience , really to attach and arrest the soul of a sinner , to fasten all those curses upon the soul , and to force it to feel the vennome of those punishments , which were formerly threatned and feared . That as it was said to Belshazzar when he was quassing in his cups , and bowls of the Sanctuary , and the hand writing came out against him : the appearance of it affrighted him with the expectation of some direful evil ; but the present execution of it ushered in ruin upon him and his Kingdom . Dan. 5. 28. 30. So the Prophet , to thee be it spoken , thou art weighed in the ballance and found too light , thy Kingdom is departed from thee . So Conscience as Gods officer comes to see 〈◊〉 execution done , and therefore comes authorised as a serjeant to arrest , as a witness to accuse , as a judg to condemn ; tells the soul thou art weighed in the scales of the Sanctuary , and 〈◊〉 too light , thy doom is past , thy destiny is determined thy sentence set down , and thy salvation is departed from thee , that which thou didst fear is now befallen thee , and thou must feel it to thy wo , Psal. 140. 11. wickedness hunts the wicked man , but it overtakes them also If Conscience condemnes God is greater than our Conscience and he condemnes much more . His iniquities lay hold upon him that he is not able to look up . Psal. 40. 14. thou hast feared the punishment of sin before man , and hast not 〈◊〉 to commit sin before God , and thus thou hast sealed up thy condemnation casting away the goodness of the Lord. If thou doest evil , sin lyes at the dore . Gen. 4. Hence flowes in the fearful expression of the displeasure of the Almighty , the dreadful wrath of the Eternal , like the mighty waves of the Sea , overwhelm and sink the soul of the sinner in desperate discouragement . There be 2 things in sin , 1 The 〈◊〉 of it . 2 the punishment that comes from it , the stayn in it and the sting and tartness of it , cross to me , and cross to God ; cross to my honor and shames me , cross to my quiet and peace and troubles me , cross to my safety and destroyes me ; And this second , the sinner is firstly most sensible of ; the plague of sin first stings and stabs the heart . Because nature seeks its own preservation , and self love carryes al men readily and easily to provide for their own safety ; And here sorrow begins usually when the Lord by the Ministry of Conscience awakened , encamps about the sinner with al the curses of his righteous law broken ; besigeth him with the armies of his indignation and his fierce wrath followes him at every turn . So that now 〈◊〉 ever he is , which way so ever he turns himself his sins and plagues compass him about , on every side ; If he look to heaven , he sees a just God there ready to destroy him , before him are his sins ready to accuse him , within him nothing but guilt to condemn him , below him hell opening her mouth prepared to receive him , and the Devils at 〈◊〉 to torment his wretched 〈◊〉 as soon as it 〈◊〉 depart out of his body . And 〈◊〉 behold 〈◊〉 pale 〈◊〉 , those weak hands , and feeble knees that the poor creature becomes not worth the ground he goes on a 〈◊〉 〈◊〉 himself and weary of his life ; The Lord dishes out 〈◊〉 sins and plagues to him on the table where he 〈◊〉 , writes them upon the tester of the bed 〈◊〉 he lyes his pressures and miseries become unsupportable and unsufferable : and were it not that God sustaines with one hand as he beats him with the other ; A wounded Conscience no man can bear ; Hence it is in such horror men betake themselves to the pit , to the knife , to the halter , rather choose not to be , then to be so miserable ; In these perplexities the sinner as a man under his burden would shift shoulder , try al conclusions , turn every stone , wind every way , if any way he could get ease or relief . And if the counsel of carnal friends can lessen the trouble , company allay it , false reasonings of his own vain mind abate it , time and continuance wear out the terror , his confessions and reformations put in bayl upon his Conscience , and quiet it , or some false mistakes of pardon , and mercy heal the wound , ( he walks in a wily way how to serve sin and yet God too , how to keep in with the truth upon some fayr tearms and yet attend his own ends ) the man is where he was , returnes to his ould sinful distempers , and the latter end proves worse than the beginning , he dyes in the birth . Thus millions of men perish , go within the view of Canaan , and never possess it , cast away in the very haven , within the sight of land , and never arrive . But he whom God loves he wil not leave here ; & though his hand be upon the sore , and his eye upon the sting and terror , the plagues and judgments that are daily before his eye , the Lord wil force him to look further , to see and feel something more , and worse than ever yet he found , before he have done with him ; therefore he makes the wound deeper , rests not before he be at the root of the heart quite through , comes to the very quick and sees the bottom ; Hence the Lord leads the soul from the terror and sting of sin , to view the stayn and filth of it , which was more deer to the soul than its own 〈◊〉 , and yet worse to the soul than al the misery and vexation that could befal it . Open here a little ; There is something in the wil above the natural or physical being of it , look at its being meerly as it ariseth from the power of those natural principles , whereof it s made ; there is something above these and so better then these , unto which theseare subject and subordinate ; namely those divine principles of grace which were at the first imprinted upon it , and by which those natural abilities should be carried beyond their physical being to close with God and so attayn an eternal , and in that 〈◊〉 a supernatural happiness , I say in that sence supernatural though it was Naturae debitum , because Adam should not , nay could not please God , put forth such a divine act out of the faculties of understanding and wil for , then the 〈◊〉 in Hel now might please him , for their natural faculties stil remain but it was as they were acted and carryed by the image of God , wisdom , holiness and righteousness that were bestowed upon them . So that these principles of grace in the wil , were above the wil , and better than the natural being of it . Since the fal of Adam original corruption is come into the place and room of that original righteousness , and by a Soveraignty of power takes possession of the heart and wil so ( and so the whol man ) rules it , carryes it , captivates it , in subjection and subordination to it self So that to a son of Adam now in the state of sin , corruption exerciseth a soveraign power and command over the wil , and is better to the sinner than his natural being , corrupt self is of more power , and more neer and intimate to the soul then natural self ; Hence the souldier wil rather loose his life than take the lye , he wil fight for it , and dye for it , his honor is nearer to his heart than his being ; thus the Ambitious among the heathen ; the desire of vain glory amongst the Jesuites that they may be-canonized for Saints , makes them put their necks into the halter ; And a corrupt heart wil loose Christ , and ordinances and safety and life and al rather than not satisfy his own humer . So Saul , kill me that it may not be sayd the uncircumcised Slew me after he had been dead he would never have felt the disgrace , but his ambitious humor was more dear than his blood . When the blow reacheth hither then ye are come to the root of the heart , and the heart is pierced quite through when the heart and the power of corruption are parted . Therefore when the Lord intends to make through work with a poor wretch whom he hath upon the rack , in his horror and perplexities there he holds him ; he shal not go or get from hence before he go further and forceth the sinner to further consideration ; If it be so why am I thus , thou lookest upon hel and the torments thereof as loathsom and fearsul , what are thy sins then that deserve these , thou viewest thy plagues which are diresul and unsufferable , what are thy sins then that procure these , Sayes the Lord. Psal. 107. 17. Foolish men are plagued because of their transgressions . Psal. 38. 8. there is no quietness in my bones by reason of my sin , Jer. 4. 18. thy sins and iniquities have brought these , therefore thy wickedness is bitter , because it reacheth unto the heart Hither the Lord brings and here keeps the soul ; my sins are before me . Psal. 51. 3. he leaves the thoughts of his punishment and turns his eye to the power of his distemper , and the distance that they work between God and his soul. Here Satan bestirs him that he may darken the way of the distressed sinner and deceive him by some wily fetch ; And therefore he deviseth how he may shift shoulder , and change his habitation , and not be thrust wholly out , And therefore he is wel content to gratify the sinner here , that he should look upon some sin that is attended with shame , and loathsom to the light of nature to the dictates of the common principles of natural conscience , and there he wil suffer him to lay on load and to follow it with great fierceness and indignation that so when the heart is come to a calm , and the storm is over he may take aside with some lesser evils that he may but color them over with the pretence of religion thus many men have changed their special corruptions , not truly parted with them , and for the while have fallen short of this through sorrow . The Devil doth with sin as great men with their houses , they have their winter houses and their summer houses , and they remain there where they have most conveniency and suitableness ; so when a mans speicial sin of his constitution hath fallen , and the parties have conceived the day is theirs , their hearts have been truly broken ; when the Devil onely alters his habitation , they grow to be disobedient servants and sharp wives and that under pretence of Religion ; the servant must go pray when he should go to work , his Master is a carnal man : the wise froward and perverse , her husband wants the power of Religion , why should she look at him ? and this upon mine own knowledg , hath discovered the 〈◊〉 and hath been a means to many to begin again , and to make through work , therefore the Lord follows the soul afresh , that it must feel sin as sin and therefore every sin and else none truly . Cursed is every one that continues not in al things written in the law . Gal. 3. 10. there must not be great breaches , but no breaches , not gross sins but no sin , that God wil bear or we should keep ; knowest thou not sayes Saul to Jonathan that as long as the son of Jsha remaines alive , thou wilt never be established . 1 Sam. 20. 31. So Conscience to the soul that as long as the league & life of any of these distempers concontinu , doest thou not know , thou wilt never , thou canst never be established in the kingdom of grace ; Nay the sinner beginns now to reason with himself why was I born , why came I into the world ? wherein consists my good or what is my hapiness ? is it not to please God , to be one with him , and happy in so being ; should I carry this proud stubborn , rebellious heart to heaven with me , heaven would be a hell to me , and I a devil in it . Now however this work be thus punctually in the several parts of it discovered , and however it is even in special distances many times thus also enstamped upon that soul. Yet the Lord doth bind himself to leave such plain tracks and footsteps of proceedings with a poor 〈◊〉 at al times , and therefore we must not limit the holy one of Israel to be at our allowance and liking , or confine him to the compass of our conceits and desires . Therefore it pleaseth the Lord to dispense himself in a divers manner in dealing with divers sinners , and those we shal ad in a word . Somtimes then in the second place , the Lord suddenly sets on the blow , and leaves mighty and prevailing impressions at the very present , speedily and unexpectedly goes through stich with the work , pierceth the soul through at one thrust . Sometimes at one sermon , may be in the handling of one point , nay some one sentence , or some special truth , the Lord is pleased to arme it and discharge it , with mighty power and uncontroulable evidence , that it astonisheth and shivereth the heart of the sinner al in pieces ; As it is in the 〈◊〉 of a piece it may be one scattred shot or splinter hitts and kils when al the rest miss ; so with the splinter of a truth when directed aright , God lets in so much of the amazing beauty of his own holiness and purity , the dreadfulness of his displeasure , and the infinite crossness in himself to the least corruption , and consequently that abhorred 〈◊〉 in the nature of sin even the smallest , that look as it is with terrible thunder and lightning , it melts al before it , and that most where there is opposition against it even the league that is between the heart and the lust , soakes into the very root of the soul ; and hence under such a sudden thunderclap , such mauling blowes now and then , the sinner dyes and faints away under it in the very place where he sits , sometimes roars out as one that hath received his deaths wound in his bosom , and that he hath heard his doom , and was delivered up into the hands of the Devil ready to drop into the dungeon , and to be carried post to the bottomless pit ; and such soul sinking and confounding terrors , which takes off a serious and iudicious consideration of the 〈◊〉 assaulting , they vanish away for the most part and come to little or nothing when the tartness of the horrot is once allayed ; But sometimes lastly the sinner takes in the truth kindly and contains himself , hath his load as much as his heart can bear , for the while as much as 〈◊〉 and soul can hold together , goes away , droops and buckles under his burden , steps into a solitary place and hangs the wing as a foul that is shot ; the saving truth thus set on lyes gnawing and eating at the heart blood of a sinner , ( as aqua-fortis doth in iron ) leaves it not until it eat asunder the league betwixt the lust and the heart . Thus this lively truth in the soul like strong physick in the bowels walks up and down the world with a man , is working night and day , he cannot avoyd the evidence and light of it , he cannot lessen nor hinder the operation of it . Now he questions with this or that Christian , then resolves to speak to such a Minister and to reveal his whol condition and to crave his counsel ; he is often going and turns back again , almost at the dore and yet goes away again , sometimes enters into speech and his heart misgives him , he pretends another 〈◊〉 and departs again ; Al this while the soul bleeds inwardly , the truth is stirring , and the physick working , til at last it over-bids the darling distemper , then the coast is clear , the heart growes to more liberty and his speech more free ; Thus Paul expresseth Gods manner of proceeding with the Corinthian Convert , 1 Cor. 14. 29. when the word is dispensed in plainness there comes in one unlearned and unbeleeving , he is convinced of al and judged of al , i. e. the evidence of the word convinceth him and judgeth him & his 〈◊〉 and it followes the secrets of his heart are made manifest , those retired and privy haunts of sin in the soul are discovered , so he wil fal down and say God is in you of a truth , He saw more of God , and his Majesty and purity , more of his own sin and the filthy puddle of his own distempers ; it was the Wisdom of God to discover those hid things of darkness , and brought the loathsomness of them to light ; it was the Holiness 〈◊〉 God that shews the hainous and hellish Poyson thereof ; it was the power of God that did conquer the prevailing Dominion of these distempers unto which the heart was subject . And this was the Lords dealing with Paul , he assaults the main hold and strength of his rebellion , and drives him at the first dash as it were to look where the loathsomness of his evil lay . Saul , Saul why persecutest thou me ? I am Jesus : thou persecutest that Jesus that came to redeem thee , opposest that Grace that would sanctifie and bring thee to Glory , tramplest upon that blood that would free thee from the guilt and curse which thou hast brought upon thy self ; thus lastly it was with Job in that new Conversion ( as I may say ) that the Lord wrought in him , Job , 42. 4 , 5. I have oft heard of thee by the hearing of the ear , but now mine eyes see thee , I abhor my self in dust and ashes ; when God lets in a sight of himself , and a sight of 〈◊〉 , from thence the soul begins not to abhor his plagues and punishments which the other feels or fears , he abhors not Hell and the torments thereof , but abhors himself , the pollutions , and impurity of his own soul , which are worse than al the everlasting burnings of the bottomless pit ; and hence is that Phrase , Ezek. 36. 32. They shall loath themselves , not their miseries , though they were more than they could bear ; not their Judgments , though heavier than they could endure , but they loath their own souls , the hellish exorbitations , swervings and departings of heart from God , that they had held any connivence or correspondence with their lusts . Lastly , Gods manner of 〈◊〉 , is sweet and secret , and works insensibly 〈◊〉 spirits of such who do receive it , when and 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 infinite Wisdom , whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 11. 33. He can and doth somtimes , 〈◊〉 the soul in the 〈◊〉 , as it 's commonly conceived he did John Baptist , Luke . 1. 44. Many times he begins to tamper and trade with the spirits of his , when they are yong and tender , and their yeers few , drops in some grain of the immortal Seed of the Word , which takes root by the powerful operation of the Spirit , and grows up with them as they grow in yeers , 2 Chron. 34. 3. While Josiah was yet yong , 〈◊〉 eight yeers old he began to seek after the God of his Fathers , and declined not to the right hand , or to the left ; So the Lord seemed to deal with Joseph , and to reveal himself to him , and to Samuel very yong , at about fourteen yeers . Somtimes God keeps his by the strokes of his common Graces , restraining from scandalous evils , and constraining by means appointed and blessed to that end , the holy 〈◊〉 , the counsels and examples of Godly Parents , the society of such who are 〈◊〉 , the power of the Ordinances under which they are bred and brought up , toling and tilling of their 〈◊〉 and affections by many moral perswasions , to the love and liking of the excellency of a holy course , which he knows how to present , and by which to 〈◊〉 out the exercise of all those moral abilities they are endued withal , and at the last insensibly , and yet truly 〈◊〉 them off from the root of old Adam , and implants into the 〈◊〉 Vine Christ Jesus ; Ladia and Zachaeus are Presidents of Gods proceeding in this case ; whence it is that many a godly man and true Convert , never knew the time of his Conversion , only he knows he was blind , and God hath brought him to see the wonders of his way and Truth . Only a Three-fold Caution is 〈◊〉 to be attended . Though the manner of Gods dealing be divers , and degrees of this work of Contrition differ in most , 〈◊〉 the Nature and substance of the work is really and truly wrought in all that are effectually called out of the world , themselves , and sins to the Lord Jesus ; as shall after appear when we come to give in the Evidences of the Point in hand ; only now it shal suffice to propound these two places , 〈◊〉 . 3. 1. Behold I will send my Messenger , and he shal prepare the way 〈◊〉 me , and the Lord whom ye 〈◊〉 shall suddenly come into his Temple ; and this preparation his Harbenger John Baptist discovers , Luke , 3. 5. Every mountain shal be brought low , and the valleyes filled , crooked things made straight , and rough things plain , and then all 〈◊〉 shal see the salvation of the Lord. And the evidence 〈◊〉 this appears in the question they made , What shal we do ? &c. It 's Gods way of entertainment which himself prescribes , Rev. 3. 2. Behold I stand at thee door and knock ; if any man will open the door , I and my Father will come in to him , and sup with him . Unless the door be opened , there is no expectation of Christs coming , and supping : now all men are shut up under unbelief , and so the power of their sins ; the opening of the heart , is the loosening of the soul from the league of these lusts , which is done by Contrition ; true , a man may pick the lock , or break the lock , open the door and lift up the latch gently , or else unhinge it with violence , and noise , that al the house , and al the town may hear , but it 's opened both waies . Though a man truly called , happily cannot tell the time of his Conversion , yet every one should , and if gracious , he can give such proper and special evidence , such never failing and infallible fruits of this work , that they may undoubtedly discover to others , and ascertain to his own soul , that the stroke is struck indeed , that he hath been called out of the world , and from darkness to his marvelous light , that the Lord hath broken his heart kindly , or else he cannot 〈◊〉 〈◊〉 he wil ever bind him up with his saving and healing compassions . It 's a safe way to view over these primitive and first impressions of the Lord upon the soul , and a principle of Grace received to renew and act over dayly these first Editions , and Spiritual Dispositions imprinted upon the heart : they were first 〈◊〉 upon us but after Grace received , they may & should be 〈◊〉 by us , we should act them over again : This is the Advice and Direction which our Savior so seasonably and so sadly leaves upon record upon the Conscience of his Disciples : When Peter was 〈◊〉 of his fall and denyal of his Master , he also leaves this Receipt with him , 〈◊〉 his recovery after the wound taken , When thou art converted , strengthen thy Brethren , Luke , 22 , 32. Peter was converted 〈◊〉 before , and called effectually unto Christ , and by faith made one with him ; and this faith he did not , nay could not lose , for Christ prayed his faith should not fail : but in our fals , there is a weakening and blemishing of this work of Conversion , and an aversion in some measure left upon the soul , therefore we should labor a new Conversion , i. e. renew and act over the work of Conversion , be broken hearted , humbled , drawn to Christ afresh ; and as necessary as the renewal of the act of faith , is the repairing and renewing of these acts also , for there is no going to Christ , if we go not out of sin and self . Hence again our Savior , when he would take off , and reform that ambitious humor which had vented it self among the Disciples , when each man strove to be highest , one at the right hand , another at the left , the rest they disdained this 〈◊〉 pang ; our Savior applies this Receipt to 〈◊〉 this corruption , 〈◊〉 . 18. 2. 3. Jesus called a little Child , and set him : in the midst of them , and said unto them , Verily I say unto you , unless ye be converted , and become as little Children , ye shal not enter into the Kingdom of Heaven : The Disciples were called , and so converted , truly , savingly humbled , and yet they must renew and act over again these first impressions of the powerful operations of the Spirit of God , be broken hearted , loosened from thy lusts as at the sirst , be abased and brought to nothing in thine own sence and apprehension as at the first , be drawn to Christ as at the first ; and there is more reason and greater necessity of this , than men are readily aware of . For , A wound here is never recovered in any following work upon the soul , unless we go back , and begin again ; miss here , and we miss all , spoil all our proceedings in progress of the Work of Grace : He that enters not at the right gate , the faster he goes , the further out of his way : Never loosened and divorced from the league with some darling lust , thou canst not be Espoused to Christ , therefore not called , therefore not justified , 〈◊〉 sanctified , nor glorified ; thy reformations are false , thy peace counterfeit , and al thy comforts thou conceit'st thou hast , they are meer forgeries and delusions ; thou art fast in the Devils clutches as long as thou hast thy sins , he hath thee at command . The Mettal that is not melted , there is no making , polishing , perfecting any Vessel for any use with it . Cleer this , cleer all , i. e. we make way for the Evidences that appertain to our comfort and spiritual condition in our whol course : mark al the recoylings of our Consciences , the misgiving of our hearts , the staggering and doubting of the Truth of Gods Work , or the assurance of Gods Love , they turn still upon this hinge , here they fortifie ; Oh the lusts I brought with me from my Cradle , the old haunt of heart , the old sin , therefore I am the old man stil. Here the main knot , and the great Question remains still . The looking over , and skilful discerning of these first impressions left upon us , may , nay in truth will stand by us , and relieve us in the darkest daies of our greatest distresses ; & we may find some foot-hold here , when al the rest seem to be gone from us , to our own sence & apprehension . It 's Gods usual way many times to put his Servant to it , as he tried Abraham , to make them sacrifice their Isaacs , even to burn the 〈◊〉 and pledges he hath given them for the 〈◊〉 of the Covenant , and established their hearts therein . For Isaac was all the pledg that the Lord had given , That in his Seed , all the Nations of the Earth should be blesfed : now he commands him to cast his Evidence into the fire , brings him to his beginnings , Gen. 22. 1 , 2. So the Lord doth often with his : Enlargements fail , the heart is dead , their Graces bed-rid , their peace disturbed , their assurance gone ; so that they find nothing , feel nothing in their own sence and apprehension , all is in the ashes ; God begins with them upon the bare board , as we say , they sit down with a heart yielding and melting , a heart burdened with sin , though it cannot disburden it self , a heart loosened from his lusts , willing that God should remove them , though he cannot subdue them . The Second thing to be opened is , How God sets on this Sorrow , and makes the soul to feel sin its greatest evil , when Naturally it finds greatest content in it . OR , How it 's possible that the soul 〈◊〉 wholly possessed with sin , can be made to feel the weight of sin as to be severed from it , where there is no room for a habit in the subject , there can be no work of a habit ; for habits of Grace and sin work so far as they be in their subject , and have 〈◊〉 from the subjects in which they be : Corruption must be in the heart , before it carry and command the heart ; Grace must be in the soul , before it can act and quicken the soul to its work . Now how the soul should come to feel , and be loosened from it's corruption , when there is nothing in it but corruption , when God comes to work upon it , how doth God bring this about ? If by Sorrow a man be 〈◊〉 from sin , then it must have this 〈◊〉 before it be loosened , because it is an effect of it . If so , then it must have a gracious frame , and be possessed with the presence of Grace , when it 's wholly possessed with sin , which cannot be . I Answer : In these Secrets and depths of Gods Spiritual Dispensations with the souls of men , we must learn to be wise to sobriety , and adore the waies of God which are too wonderful for us ; and if any paths of his Providence in an ordinary course are beyond our ken , and past finding out , I suppose his complyings with the consciences and hearts of men in their Conversion , are some of the chief . It 's of our Natural Birth David speaks , Psal. 139. I am fearfully and wonderfully made , much more may it be said of our new birth : The wise man , Eccles. 11. 5. saies , 〈◊〉 thou knowest not the way of the Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do grow in the womb of her that is with Child , so thou knowest not the 〈◊〉 of God , nor of his Spirit , how he fashions the frame of the mind and heart of him he wil bring home to himself ; curious we should not be , careless we must not be . I shal leave therefore some such 〈◊〉 Expressions , so far as my light goes , and occasion the judicious to consider further , for the further cleering of Gods Work. That which I shal say here for the Answer and Explication of the Second thing , I shal east into 〈◊〉 conclusions , 〈◊〉 I conceive that is 〈◊〉 easiest and openest way to help the weak . In a right sence it 〈◊〉 be truly said , that sin is truly cross and opposite to the Nature of the soul , and the greatest evil that doth or can 〈◊〉 : I say , opposite to the Nature of the foul 〈◊〉 a right 〈◊〉 ; Look at the soul in respect of the end for which it was created , and that impression which is 〈◊〉 and left upon it unto this day , whereby it 's restlesly carried in the search , and for the procurement of that good for which it was made , though it 〈◊〉 the right 〈◊〉 of what it is , and falls short in the 〈◊〉 of it . The soul was made for 〈◊〉 end , and good , and therefore for a better than it self , therfore for God , therfore to enjoy union with him , and communion with those blessed excellencies of his , so far as they are communicable , and it were capable ; this impression remains still upon the soul , though the work thereof is wholly prejudiced , and it self disappointed wholly of that good which would satisfie the desires thereof , and it misseth . 〈◊〉 being possessed with sin , the Judgment is blinded and deluded that it mistakes utterly , and perceives not this good , and so pursues other things in the room of it , yet restless and unsatisfied in what it-hath , and attains , but it hath not that for which it was made ; thus Paul speaks of the Romans , Rom. 2. 14. Being without the Law , they shew the work of the Law written in their hearts , their Conscience excusing or accusing ; this ever appears in the heart corrupt , I was for a 〈◊〉 ; the ambitious man he seeks his 〈◊〉 , 〈◊〉 man the World , 〈◊〉 gots the booty , and yet is not 〈◊〉 in that which he gets ; I 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 which should 〈◊〉 , and yet 〈◊〉 doth not satisfie . And 〈◊〉 they know no 〈◊〉 〈◊〉 these , and are not satisfied with these , therefore they 〈◊〉 〈◊〉 carried after more of these vain 〈◊〉 , 〈◊〉 Honor , more Wealth , more 〈◊〉 ; the 〈◊〉 blinded 〈◊〉 the 〈◊〉 〈◊〉 and 〈◊〉 with them , 〈◊〉 〈◊〉 〈◊〉 by what light , 〈◊〉 is carried to no other by the power and principles it hath . This is the reason the Apostle Peter gives , why carnal hearts 〈◊〉 see spiritual 〈◊〉 , 2 Pet. 1. 9. Because they are blind ; and cannot see 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 things are far 〈◊〉 , and blind men 〈◊〉 〈◊〉 reach 〈◊〉 , 〈◊〉 they 〈◊〉 the light , help , and 〈◊〉 〈◊〉 the 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 . Hence the reason follows . That which crosseth the end and good of the soul for which it was made ; that is so far contrary to the nature of the soul and the greatest evil that can befal it . But sin as such , and such , and that onely crosseth the end and greatest good of the soul. If sin in the venome and pollution of it were discovered , and brought home effectually to the nature of the soul , it might be made sensible thereof and deeply affected and burdened therewith ; this followes undeniably from the former . That which carryes the crossness of the greatest evil to the nature of the soul were it but so seen did it but so act upon the soul , it would affect it with the greatest grief and burden ; for sorrow in al the proportions of it issues from these two grounds . A crossness of an evil truly apprehended by the judgment : & the venome acting really upon us ; where these are in a greater or lesser measure ; there sorrow is greater or less ; upon this ground the Apostle evidenceth the grief and burden of the creature Rom. 8. 22. For we know that the whol creation groaneth and travaileth in pain together until now , and that because it was made subject to vanity , and this is their vanity because their end is crossed , and so their good is hindred : for wheras it is their desire to serve such as may serve God , when they serve the humors , and corruptions of carnal men , they become vain and miss their end , and so their good , and this is , as it were a grief to them . Were the venome of sin but discovered and acted upon the nature of the soul it could not but groan under the evil and vanity thereof as that which wholy deprives it of its end and good . While the soul stands fully under the power of corruptions possessed with it and acted by it , it 's not possible it should apprebend the evil of sin , nor the nature of the soul tast the venome thereof . Sin carryes no crossness of opposition of evil to it self , and therefore 〈◊〉 disquiet to it self , 〈◊〉 so no separation from it self . But sin wholly possessing and wholly acting the soul it makes the mind and heart apprehend , not according to the nature of the soul and impression left upon it when created but according to the distemper by which it is possessed , and carried . So did they to Samuel , 1 Sam. 8. 19. they said , nay but we wil have a King Jer. 18. 12. So they to Jeremiah ; we wil walk every one in the imagination of his own heart . Give the sick man the most pleasant potion though the Physitian profess it , and give reasons , and others by experience find it so , he no sooner tasts it but he puts it away , as that which is exceeding bitter , because his tast is corrupted , and tongue furred with the foulness of his stomack he rellisheth the drink not according to what they say and what it is , or what the natural constitution of the palate would perswade , but what his distemper which now possesseth and disordreth his tast , tel him . So it was with Judas , though he was told before , that it were better he had never been born , that would not do the deed , his covetous heart found another rellish , nay when he flung away his money out of vexation , yet he rellished hismurther stil , and therefore hanged himself . And this is the reason why they who sin against the holy Ghost even against the evidence of reason , the corruption of their heart rellisheth other than reason tells . Hence the Lord Christ by the irresistible power of his spirit doth countermand the authority of sin ; makes it appear that its commission is come to an end , the date of it is expired . Namely sin after Adam withdrawing himself received a commission from divine justice , that 〈◊〉 the soul would not be ruled by him and his law . It should be possessed and acted by corruption ; the date of the commission lasts until the Lord Jesus the second Adam who 〈◊〉 for the sinner comes by covenant to take the soul to himself ; and then he appearing in this behalf , sin is forced back , and not to exercise her power , and then the evil of sin is brought home to the soul and set on with the ful venome of it , and the nature of the soul is made sensible of it , I say made sensible and deeply affected therewith ; This me thinks is the binding of the strong man , Math. 12. 29. Wherby the Devills armour that is his comission by vertue of which 〈◊〉 holds the soul is taken away from him stopp the sluice and stream that drives the mil , and then you turn the wheel another way , which otherwise while under the sourse of the stream cannot be stirred . Thus God commands the soul to return from iniquity Job . 36. 10. And if he do but stop the commission for a sudden turn , then there may follow a tast which such as sin against the holy Ghost may have of whom the Apostle speaks Hebr. 6. 4 , 5 , 6. The Lord Jesus by the virtu of his death puts an end to the commission that divine justice gave , & disanuls the right and power that sin challenged and by which it acted the soul of a sinner , wherby it kept the soul under its command that no means could work upon it or be made effectual to it . 1. Pet. 3. 18. Christ dyed for us that he might bring us to God. For when Adam ( and so we in him ) wilfully departed from God & would not be guided by his rightous law and just wil ; divine justice gave a commission to sin to take vengeance of the soul , and keep it under , that no good may come to it or it receive any ; now Christ by his death having satisfyed justice , the commission is cancelled , there is nothing on Gods part which hinders ; And there is nothing on our parts can hinder , the authority of sin is disannulled , his claym made voyd ; that soul is mine saies Christ , hands off 〈◊〉 , hands off sin ; the claym answered , authority disannulled , power stopped , now there is way for light to come to the mind ; and for the nature of sin as discovered to be set on upon the soul , and it made to seel the venom thereof , as upon those termes it may , utsupra . So our Saviour 〈◊〉 . 1. 18. I was dead but am alive , and I have the keyes of hell and death . i. e. hath supream authority to shoot back al boults to open al dores . As the first Adam by natural generation 〈◊〉 power and commission from divine justice to turn the souls of his children from God to sin , so the second Adam having satisfyed and answered divine justice , hath power to turn the soul from satan and sin to God ; satan and sin are at his devotion , the soul at his command The third particular to be opened . How far the soul is or may be truly said to be active in this work of Contrition , or this spiritual sorrow , when it comes to receive the right impression of it for sin as such : The Answer may be conceived in the following particulars . There is no power in man to remove that resistance that is in his heart against God & the work of his grace ; that which out of its own corrupt principles doth wholly resist and cannot but resist , the operation and dispensation of al spiritual means , that would prevayl with it for good , that cannot take away the resistance ; for resistance cannot take away resistance ; it implyes a palpable contradiction , as that which is professedly cross to common sence ; but the corrupt heart of a natural man while he is in the state of nature , and corruption , doth and cannot but wholly resist , the work of Gods spirit and grace and al the saveing operations of al the means thereof . The flesh lusts against the spirit , and the spirit against the flesh , and these two are contrary Gal. 5. 17. And what is born of the flesh is flesh John , 3. 7. that is the temper and inward constitution of a soul in its natural condition , it s wholly born of the flesh , and therefore nothing but flesh , and therefore can do nothing but resist the spirit ; yea it cannot but oppose what ever would take that resistance away ; for it 's a received rule of reason and confessed of al hands , every thing desires the preservation of it self , and its being , otherwise the being and the causes that made up the being should be cross to the thing , if it should endeavor its own destruction , nay a thing should be opposite to it self ; Hence it is that the corruption of the heart wil put forth al the skil & strength it hath or by the contrivements of carnal reason , can compass to fortify & preserve it self against the spiritual and saving dispensation of the work of Gods spirit in his own ordinances , because wicked men look at the power thereof as that which works the ruin of their lusts ; therefore they labor to avoyd the light if they can , if not that , to oppose it , and overbear it by their delusions , if not that , to destroy it ; they wil not hear the truth , or gainsay , what they hear , or abhor and loath what they cannot many times gainsay , nay endeavour to destroy what they so hate and are tormented withal , The wisdom of the flesh cannot be subject to the law . Rom. 8. 7. the heart riseth up in armes , and indignation against the soul-saving and uncontroulable evidences of the truth , they wil not be ruled by the holiness of it , and they cannot endure the terror and Majesty of it . 〈◊〉 sometimes the Philystians dealt with the Ark when it came into the field , they thus spake one to another there was never such a thing heard of as this , these are the Gods that destroyed the Egiptians in the red . Sea , quit your selves like men , Oh yee Philystins , that ye be not servants to the Hebrewes , They say of the word as sometimes of our Saviour . Math. 21. this is the Heyr come let us kill him , and the inheritance shal be ours , they cannot have their lusts so long as the power of the word would , overtop and cross them , therefore Herodias prefers John Baptists head before half the Kingdom , that she might be quiet in her sins . Before the soul can act against the evil of sin or for the removal of this resistance wherein the destroying venom of sin lyes , and that which stops the passage of the power of the ordinance & the work of Grace , It 's necessary that the Lord should not only concur with the 〈◊〉 of the wil of a sinner to lead or draw forth the act thereof which he hath ability to express , but he must let in an influence of the 〈◊〉 power & vertue into the faculty of the wil , whereby it may be enabled to put forth an act unto which it formerly it had no power of it self ; It 's a subtile pang of Pelagianism and the Arminians som of their successors have licked up that loathsom heresy of theirs at this day : & 〈◊〉 this delusion & cunning pretence of theirs they would color over those rotten and poysonful conceits ; & hence it is they labor to bear men in hand , that they labor to set forth and exalt the honour of Gods free grace , they profess that without the preventing grace of God , mans free wil and al that ability he hath left in nature since the fal is able to do no spiritual good . The words are fayr but the intent is fals and 〈◊〉 , and indeed they do privily and cunningly undermine the work of Gods grace while they pretend indeed to advance it . For the meaning is this . God must enlighten mens minds and reveal the things of life and happiness to mens wils , excite , stir up and cal forth their hearts to the embracing of that which is good , and concur with him in their endeavors to the performance of the work or else they can do nothing , so that upon this grant , Gods free grace in the work of conversion , cals forth and concurs with that act which mans free wil hath sufficiency to put forth , which is to make man share with God in his work , and to part stakes with him . But the truth is this , The Lord must let in an influence of some special motion and operation and leave some impression of spiritual power upon the wil to enable it to act , not onely to concur with the act thereof . God gives a man ability whereby he may wil , doth not 〈◊〉 with him by assistance and providence when he wills as one in whom we live and move . Of the first of these it 's true which many of the Antients speak , God works without us , many things in us , i. e. unto which we being in no causal ability at al , God gives us ability to do that which is pleasing and spiritual , to the obtaining whereof , we had no causal ability of our own ; when the Lord Christ raised Lazarus now dead and smelling in the Grave , he did not concur with the action and motion of his Soul in rising out of the Grave , but without any causal concurrence or help of Lazarus , he put a soul into his body , whereby he was enabled to stir and move . So it is with a soul dead in sins and trespasses , when the mind and will have no ability for any spiritual act , not able to take off that deadness and indisposition that is there , the Lord without the will , without any causal concurrence of it , le ts in ability into it for the work , and concurs with it in the work . So Paul expresseth this manner of Gods Work , 2 Cor. 4. 6. He causeth light to shine out of darkness , he gives light and being out of darkness , without the help of light , and then concurs with the light in the shining of it , God lets in an Influence to the will , not only lends a concurrence to the work . The Influence of this spiritual Power whereby the Lord takes away this sinful resistance , is not by any gracious habit of sanctification , but by an irresistable motion of the work of his spirit upon the soul : By a gracious habit of Sanctification , I mean those spiritual Graces of Wisdom , Holiness , Righteousness , in which Adam at first was created , and according unto which , al the Elect and called are renewed according to the Image of him that created them , Eph. 4. 24. Col. 3. 10. these gracious habits are so many Spiritual and Supernatural Principles as it were left in the soul , whereby it is in a state of Life and Grace , and liberty and free will to any good ; and therefore as those that are Agents by Counsel , they are 〈◊〉 of their own work , can act or not act , can act more or less according to their own choyce : And I follow the Apprehension of those Authors who conceive that the removal of this resistance is not by any gracious habit of Sanctification , but by the irresistible motion of the work of the Spirit ; and therefore they cal it Actual Grace , the other Habitual : A work of the Spirit assisting , the other a work of the Spirit inhabiting , or dwelling in the heart ; the one a Principle of Grace in us which we have from communion with Christ ; the other the work of the Spirit upon us , to bring us from our sins to union with the Lord Jesus ; and that upon these grounds : All Habits ( as it is in the Nature of all qualities ) have their being in their Subjects , before they work in their Subject : Reason and Nature teacheth and presupposeth he must have skil before he can use it , gain the knowledg of an Art before he 〈◊〉 work by it ; I cannot do the work of the Trade , alas I have no skil , nor ever was brought up to it ; for take the heart according to the condition in which we now look at a sinner , it 's wholly under the power of resistance , carried in total opposition against God , and al the works of his Grace ; and therefore consider him in this time and turn , and go no further , there is no room , or next capability of a gracious habit or spiritual Principle to be there , therefore it cannot work there , The Natural man doth not receive the things of the Spirit of God , nay he cannot do it , 1 Cor. 2. 14. The World cannot receive the Comforter , John , 14. 21. Where there is a capability to receive , there is some kind of consent and agreement , but so as yet it cannot be here in a heart fastened to its lusts ; where there is a total opposition , there is no fit disposition to receive , but while the soul is under the power of this resistance , there is a total opposition , and therefore there can be no consension . Again Secondly , All gracious Habits of Sanctification are part of the Image which we receive from the Second Adam , 1 Cor. 15. 49. As we have born the Image of the first Adam , so shall we also bear the Image of the second Adam , and so also part of our Spiritual communion with Christ , of whose fulness we receive Grace for Grace , John , 1. 16. and are transformed from one degree of glorious Grace to another , 2 Cor. 3. last . All Communion presupposeth Union ; no sap in the Branches , unless growing to the Tree ; no life in the Member , unless united to the Head , John , 15. 4. Unless ye abide in me , ye can have nothing , do nothing : Eph. 4. 15 , 16. Grows up in him in all things , who is our Head , by whom the Body aptly compacted together , according to the effectual working , &c. First In-being then working . No Union but by an Act , for no qualities close with their Object but by an Act. But now look at the soul in this present condition , as it comes to consideration in this place , as to have the resistance removed , and it self turned from sin , and in way to be turned to God. Should this be done by a gracious Habit ? then there should be communion with Christ , before any union to him , or acting upon him ; all which imply so many impossibilities , and cross the whol course of Gods Dispensation . Those gracious Habits , when and wheresoever they be in any Subject , it becomes free ( somtimes the actions thereof are suspended and cease , as in sleep ) and then the act and order of things , is according to their own liberty in an indifferency ; so that were either the resistance against the work of Grace to be removed , or the heart carried to God from hence , it were in our choyce to be converted , or not converted , whenas it hath been proved , our Conversion is wrought irresistably , and determined to one side , not issuing from the liberty of our choyce , and therefore it is brought about by the irresistible impression of the work of the Spirit : In a word , to issue this Point , Look as it is in the will of every Son of Adam , when he comes to be averted , and turned 〈◊〉 God to sin in the course of Natural Generation ; so it is in a right proportion in the 〈◊〉 of every man begotten of the Second Adam , when he comes to be turned from sin to God in Spiritual Conversion . Look at the will of a Child in the course of Natural Generation , as it is created by God , and comes holy and undefiled out of his hand ; as the question , How comes the will of the Child to be turned from God to sin ? it cannot be by any actual sin of its own , it hath committed none ; it cannot be by any corrupt quality first put into it , before it was turned from God , and by which , that turning aside is wrought , for then it should be under the power of sin , while yet it is under the power of God. But by vertue of Adams sin , and the Curse that attends the breach of the Covenant , and by means of the next Parent in the work of Generation ; the Body made wonderfully , and the Soul created holy by God , he as an unskilful workman , by the vertue of the Curse , acting the work of Generation under the power of the Curse , and power of a perverted will , turns the set of the Soul from God , joyns body and soul in a wrong and exorbitant manner ; hence they 〈◊〉 to be in a disorderly frame , the wheels run wrong , under the power of original corruption , and struck wrong by actual transgression ; so that there is the strength of the Curse , the push of Divine Justice , and the perverting stroke of the next Parent turns the soul from God to sin , whence it comes to be wholly possessed and acted by corruption . So it is by proportion in a contrary manner in the work of Conversion , when the Lord Jesus comes to bring the sinner home , he doth not put sanctifying Grace into the heart , to bring the heart from the power and rebellion of fin , for then it should be under the power of Grace and sin together ; but by the mighty impression and motion of his Spirit takes off the resistance , and turns the soul from sin to himself in Christ , in whom accepting of it as adopted in his Son , he leaves the impression of his Image , and al gracious abilities whereby the heart may be carried towards him , and act for him in all things . In the removal of this resistance , for the conquering and overpowering this opposition , that a carnal heart naturally carries against God and his Grace , the will of the sinner it self is a meer Patient , and the soul is only a sufferer and acts not , but is acted upon ; for the heart and wil of a sinner being possessed and overpowered with corruption , that which is the subject of his corrupt quality , and acted by it , hath no power to expel it , that which is wholly carried by resistance , cannot wil to remove that resistance out of it , but in truth resists al that resists or opposeth that ; only the Lord by the mighty impression of the powerful operation of Spirit over-bears that opposition in the soul , and forceth the soul to feel the stab and venom of sin , though it use all means and waies it can to avoid the stroak of it , but al in vain , for the Arrows of the Almighty stick fast in him : And all this is done , and may be without any prejudice to any Liberty that the Lord hath put into the will , for the will may be forced to suffer even against it's will , without any wrong to the liberty thereof , as the damned do in Hell at this day , and shal through all eternity , and shal never be able to get from under the terrors of the Almighty . For the meaning of that received expression , the Will cannot be compelled , is this , In all the acts the Will puts forth , she is a cause by counsel , and acts from the inward power and ability that is implanted in her ; to be compelled , is to act by constraining force from without : now for the will to act from her own power inwardly , and yet to be acted by a contrary power from without , are Contradictions . The will then ( in a word ) cannot be constrained to do , but it may be constrained to suffer without any the least prejudice to liberty ; and so it is here in this work I now mention , a meer sufferer . Thus Job , 36 , 10. The Lord said to command men from iniquity ; he not only directs , but by a soveraign power carries the soul from iniquity : thus lamenting Ephraim intreats , Jer. 31. 18. Turn me and I shall be turned , thou art the Lord my God : And Paul was sent , Acts , 20. 18. To turn men from darkness to light ; and so the whol frame of Scripture runs : they are said to be wounded , burdened , 〈◊〉 , when they should avoid the blow , and remove the burden , were in their choyce , but they are pressed under the hand of the Lord , which they are not able to escape , though not able to undergo it : Hence it is that though by reason of the presence of the body of death that yet remains , there will be some stirrings of distemper , which wil raise up some mutinies and conspiracies against the work and preventing Grace of God , yet there will never be power nor possibility , so far to resist as to hinder the work of Conversion , and effectual bringing of the soul to God : As in an Army wholly defeated , and routed , and scattered , their Commanders slain , and strong Holds taken , and their Country possessed ; though some roving Troops may happily pilfer and forage up and down here and there in secret , when they are not observed ; yet they are never able to make head , or come into the Field . So here . Lastly , When this resistance is removed , and the right , power and challenge which sin made , disanulled , the soul comes yet further to yield consent that there should be an everlasting divorce made between it and her former lusts and lovers , and is in earnest content they should for ever be estranged from her , and she from them . And in this consent which the soul yields for this separation , which is the great knot , it moves only as under the power , and in the vertue of the motion of the Spirit . So that Divines thus speak , This consent is not of our selves , though not without our selves . There is no power in the soul , by which as a principle and beginning of the work it 's carried to the work , but acts as prevented by the impression of the power and motion of the Spirit , in vertue whereof it 's acted and enabled to this consent ; so that the act of Gods exciting and working Grace , doth not concur with the power that is in the will , to put forth this consent , but as a principle leaves an impression of power upon the will , by the vertue whereof it 's moved , and so moves in and to this consent . As the will of a child of Adam , in generation it turns from God to sin , not by any first power of its own , but by the perverting work of the next Parent , who under the vertue of the Curse and Gods Divine Justice , turned it from the Lord , and the Authority of the Law , and put it under the Authority of fin : So the will of him that comes to be begotten of the Second Adam , doth turn from sin unto God , not by any power or principle it hath of its own , but by the impression of the operation of his Spirit by which it is turned , and in vertue of that it turns . Take an instance : Suppose the first Grace offered , or the voyce of Gods Call tendered unto the will that now hath the resistance taken off ; the Question now grows , How the will comes to give her consent to this Act or first Grace ; this consent must come either from the will only ; or partly from the will , and partly from Grace ; or from Grace only . To say from the will only , is Heretical , and perfect Pelagianism in the highest degree , which exalts Nature above Grace , nay , to make it perfect without it . If from Grace and the will both , as divers principles , then there is a concurrence of our will by a power of its own with the power of Grace at the same instant to this work of consent , then there is an ability in the will to begin its work , and to meet and concur with Grace , without Grace so far in a Spiritual Act : As for instance , The Father and the child both draw a Boat ; the Father puts more strength to the work , the Son also from a principle of its own puts forth some strength , and both these concur and meet in the motion ; the beginning is several from each as several causes , though both meet in the act : So that Grace concurs with the power of the will to this motion , doth not give power and principle whereby it moves : And this also is Heretical and Pelagianism ; for thus far , and in that beginning , the will closeth with Grace without the power of Grace , which is cross to the Apostle , and to all the former conclusions . Whereas it is in this consent , The first call of Grace prevents , and wholly moves the will , and the will in the 〈◊〉 of that motion , moves to the call , and consents : As it in the Eccho , the Voyce stirs the Air , the Air in vertue of that stir , returns the Voyce again . Among some searching Disputes , I meet with such an expression , which I shal propound and explicate , because it makes way for the understanding of the thing in hand ; The Will doth consent or will , but doth not make it self to consent , but is made so by another . Their meaning is this : 1. The Will doth put forth the Act of Consent , and so far it 's the cause of it . 2. But it was not the cause of that power by which it was enabled to consent , but that it received , and by that it was enabled to it . So that this seems to be the order in which God proceeds . God takes away that resistance by the irresistable operation of his Spirit , when the soul , having that impediment removed , it comes to be in the next passive power , and immediately disposed to a Spiritual Work , vult moveri . God leaves a powerful impression upon the will , acts this capability to carry it from sin in a right order to God ; at the entrance of which , the soul is moved , and takes the impression ; having taken the impression or motion , it moves again , and in vertue of that is said to act and consent , so that this consent is not from our selves , though not without our selves . And thus we are put beyond any principle of our own , or to be the beginners of our own work , by any thing we have in our selves , which cuts the sinews of the Covenant of Works ; and hither many times God wil bring us to our beginnings , to the bare board , even to leave our souls with him , that he may carry us from sin to himself , and act us upon himself , and keep us with himself for ever . Thus David , Psal. 119. 29. Take from me the way of lying , 〈◊〉 could not take it away himself : Hos. 14. 2. Take away all iniquity ; they leave themselves in Gods hand , that the Lord would cause them to turn from iniquity . So that in this Condition , it 's true to say a man hath not a principle of concurrence with God , as by sanctified habits we have ; but the Spirit puts in us a power whereby we are carried to God. The Fourth Particular for opening of the Point . The behavior of the heart under this stroak ; and that appears in the Particulars following : When this Sorrow is rightly set on , and the soul rightly affected therewith , the sinner hath the loath somness of corruption ever in his sight , keeps it ever within his ken : he could not be brought before to take to heart , the hainousness of 〈◊〉 evil ; Ministers pressed him with it in publick , others minded him of it in private , forewarned him of the direful venom and 〈◊〉 that lay in those distempers of his , that one day he was like to feel to the hazard of his everlasting happiness , it would be bitterness in the latter end . but he turned the deaf ear to al , would not so much as take it into consideration , not once look back into the danger of his rebellions , nor listen to any thing that may force the same upon his soul ; but now the case is altered ; he that could not be brought to see sin before , now he wil see nothing but sin , cannot be brought to look off from it , he feels now the plague of those provocations of his , and finds by woful proof and experience the truth of al that formerly hath been told him , and hath time enough now to recount the savory counsels , those seasonable reproofs , directions & entreaties which would have kept him from the commssion of those evils , the hainousness whereof he is not able to conceive ; the bitterness and poyson whereof he is not able to bear , now he is constrayned to feel the sting thereof . He hath now leisure to survey the folly and perversness of his spirit in former times and to sit down in silence and shame ; now he can seal to that as an eternal truth of God which before he east behind his back as slight and vain ; Oh I now see the Ministers were faithful watch-men which foresaw the danger , and foretold me how dreadful the evils would be which did attend my distempers , If I would not leave my sin , mercy and blessing would leave me , and my heart feels it so . The Christians were loving and compassionate which laboured by earnest and affectionate entreaties to with draw me from the wayes of wickedness , which with drew me from God , & by woful experience I sind it so . Though it were a sharp , yet it was a sure & safe word that I have often heard , but would never receive , It were better to cut off my hand & to pluck out mine eye and to enter lame and maimed into the Kingdom of Heaven , lame and maimed in comforts and credit , and carnal and sensual delights , than to have 〈◊〉 these and go to hell , where the worm never dyes and the fire never goes out , and now my Conscience confesseth it is so , Lord where was my mind that could not see this ? how hard and senseless my heart that could not be affected with this ? the sinner thus wounded , his hand is ever upon the sore , his eye upon his distemper , as the extream danger that hangs over his head , and the deadliest enemy that is in pursuit of his soul ; he sleeps & wakes & eats , and drinks with this , as his daily diet , & a standing dish ; carryes it up and down as his daily companion , Psal. 51. 3. My sin is ever before me ; listen to him when he sighes out his prayers in secret , ye shal observe his complaints run upon this , confer with him , enquire of his condition , his speech ever returns to this point , and al his questions lead stil to the discovery of the loathsomness of his rebellions . As it is with a commander or General of the field when he sees the enemy come on furiously , his numbers many , his power great , his souldiers skilful and couragious so that he sees al ly at stake , the shock is like to be sudden & fierce , either conquer al or loose al ; A prudent commander seeing where the stress of the battle and the strength of the enemy lyes , and the safety or ruin of the whol consists ; he leaves the thoughts of comforts , conveniencies , wife and family , the profits and priviledges which he hath formerly enjoyed and prized ; bends al his thoughts , exerciseth the utmost of al his 〈◊〉 now to defeat the enemy how to encounter him , how to overcome him , and this takes up the whol mind and the whol man , its vayn to attend other things when the neglect of the enemyes approach is the loss and overthrow of al. So it is with a broken hearted Christian when the numberless company of those hellish abominations of heart and life , lay siedg against and threaten his everlasting ruin , either he must destroy them or they wil undoubtedly destroy his comforts ; he leaves the consideration of other things and looks to the main chance . If my sin live I dye for it either I must be separated from them or they from me ; and therefore bends al his forces , bestows al his thoughts how the hainousness of this may be forever discovered , & the heart forever freed from the power and authority thereof . The Apostle Paul hath his sin ever in his eye , he keeps it in fresh remembrance and consideration never hath occasion to mention any thing of himself but stil he strikes upon that string , to me the least of all Saints and then the chiefest of all sinners , I was a persecuter and blasphemer , the main evil was there , and his eye and thoughts were most upon that . So the lamenting church Lam 5. 16. wo to us because we have sinned , the plague famine and sword though they were beyond measure grievous , yet the plague-sore of their sins was heaviest upon their hearts and most in their thoughts , so it is with a contrite sinner , his complaints and thoughts return hither as to their center , publish the comforts , promises and priviledges of the Gospel , the sinner acknowledgeth the promises are precious , the comforts are sweet the priviledges great , and happy they that ever they were born that have a title thereunto ; But alas what have I to do with these , my heart is yet hard , and my sins yet unsubdued . Those keep good things from me ; Lay open al the threatnings of the word , the plagues the Lord hath prepared , the curses , iudgments and punishments that are recorded in the scripture and ever were inflicted by the justice of the Lord , the contrite sinner looks presently beyond these plagues to his sins , which is the cause of al these and worse than al these , and that gives the sting and evil unto al these evils what shal I do I have sinned , deliver me from blood guiltiness O God , not from the sword , though that was threatned , but from his sin . The sinner that hath his heart thus truly affected and pierced through with his sins , is marvelous tender , easily to be convinced , of a yielding disposition , i. e. freely and readily enlarged in the open acknowledgment of an evil that is discovered & he stands guilty of ; As it is with the body when it is pierced or pricked with a stiletto . He bleeds inwardly it may be but so as the blood hath no vent , nor the party relief ; hence the life is in hazard , but when it s thrust quite through , though the wound be greater and wider yet the danger is less , because the party bleeds kindly and naturally , the wound is more 〈◊〉 to be cleansed and healed , there is no fear of festering and rankling inwardly , but the Chirurgeon may readily come at it for the cure . So it is when the soul is wounded aright with Godly sorrow for its sin , it bleeds kindly and naturally , ready to see the evil , the core , the root of that corruption from whence it comes , and willing and open hearted that the saving word of the truth , either of instruction , reproof , comfort or exhortation may be applyed for cure and recovery . A broken hearted sinner fals immediately before the power of the word , takes the sin presently home to himself , when ever or what ever is presented with evidence to him , without cavilling or gainsaying , shifting or winding away from under the authority thereof . That resistance and gainsaying opposition is now removed , which formerly took possession : and the irresistible power of the spirit hath flung down those strong holds of Satan and sin , hath conquered and captivated the high thoughts of the mind and sturdy rebellions of the heart unto the obedience of the Lord Jesus , and therefore there is an entrance and easy passage made for the truth to take place and the heart to take the impression thereof with some pleasing content ; parts of the body which are wounded , broken and sore , and very sensible of the least stir or touch of any thing that comes nigh them , they feel presently and are affected with some trouble , Oh say we , it s my broken Arm , my sore Hand , the least touch it goes to my heart ; It 's so with broken spirits they are presently sensible of the least touch of any truth , the least intimation or discovery of any sin that comes by the by , if from a work that fals occasionally , it feels it forthwith , yields it , and owns it , without any more ado . That 's the deceit of my heart which I never saw before , that 's my distemper unto which I have been addicted : the law is holy and good , but my heart naught , and sold under sin Rom. 7. this was the temper of good 〈◊〉 at the reading of the law which the Lord observes and so much 〈◊〉 2 Chron. 34. 27. because thy heart was tender , & melted when thou heardest the words of this law , he took the impression of the truth at the first , without the least appearance of any opposition , in any particular or rising of spirit against them , though the severity and sharpness of the threatnings were marvailous cross not onely to a corrupt heart but to the outward comforts , & eminent priviledges of his place , pomp and prosperity of his Crown , and Kingdom ; the heart is melted and broken is conquered by the truth , and therefore can do nothing against it . But can do any thing against its own lusts , and the pleasing corruption of his own nature ; this is part of that preparation which the Baptist , the Harbenger of our Savior made , to make this plain , for his coming into the hearts of his as into his temple . Luk 3. The rough things shal be made plain , and crooked things straight , the rugged and sturdy gainsayings of a rebellious heart , are taken away and it 's made easy and readily yielding to the evidence of any part of Gods wil , it finds a plain passage into the soul , no rub in the way , no rising against the righteous and good wil of God. If any thing be doubtful he is easy to be informed ; amiss , to be reproved and amended thereby . Those crooked aymes and by ends also whereby falshearted hypocrites serve their turn of the Lord Jesus , seek for grace and mercy either to quiet the horror of their 〈◊〉 , promote their own credit , or under a profession against sin to get more liberty to commit sin , to sin without suspicion or distraction ; these rugged distempers must be levelled , and the spirit of a man made plyable , simple and sincere , and then all flesh shall see the salvation of the Lord. And unless this de done set thy heart at rest , thou canst never see Gods Salvation ; True indeed I confess the truth many times may be secret and such as at the present exceeds the reach and apprehension of weaker judgments . And here wil be , and in some 〈◊〉 may , a long inquisition and painful and tedious search for the right discovery where the narrow way lyes . But there is great ods betwixt an inquisition and serious enquiry that we may see the truth . And a quarrelling against the evidence thereof that we may not see it . Inquisition is one thing , contention against the truth is another ; that al the Saints should endeavour , this none but the ungodly wil practise , for it 's given as a never failing note of a graceless person who is appointed to destruction , to them who are contentious and obey not the truth , but obey unrighteousness . Rom. 2. 8. for where the one is not the other wil be ; contentious persons joyn sides with their sinful distempers against the truth , & authority of the righteous law of God ; openly to maintain a professed opposition against the truth is so loathsom to common sence and 〈◊〉 even to the remainders of light left in the 〈◊〉 of a natural man , that hardly any man is come to the height of wickedness that he dare openly own a course so hellish , and absurdly unreasonable , and therefore your cunning hypocrite he colors over his treachery under another pretence ; and therefore his conspiracy comes under the name of enquiry , but in the issue if the wil of God suit not with his wil , and his 〈◊〉 commands cross the corruptions of his heart , which he is resolved to maintayn , he casts al away in 〈◊〉 and 〈◊〉 . So they to the prophet 〈◊〉 , Jer. 42. 3. they sayed to the prophet 〈◊〉 , let our supplycations be accepted before thee , and 〈◊〉 thou 〈◊〉 the Lord thy God that be may shew us the way 〈◊〉 we may walk and the 〈◊〉 〈◊〉 we may do ; and 〈◊〉 5. The 〈◊〉 be a true and faithful witness 〈◊〉 us , if we do 〈◊〉 even according to al things for which the Lord 〈◊〉 God shall end 〈◊〉 to us , whether it be good 〈◊〉 evil we wil obey . But when he had consulted with the Lord and returned his mind that they should not go down to Egipt , which no way suited their privy resolutions which they had taken up within themselves . They oppose him to his very face and give him the lye , Jer. 43. 2. Thou speakest falsly the Lord thy God hath not sent thee to say go not into Egipt to sojourn there : when he did not speak that which they would have him . Thus your false hearted hypocrites deal with the truth of God , as the Jewes dealt with Paul who banded themselves together and bound themselves under a curse , that they would neither eat nor drink until they had killed Paul. and they carryed it thus , they came to the Priests Acts , 23. 14. 15. we have bound our selves &c. Now go ye with the counsel , signify to the chief Captain that he bring him down unto you to morrow as though you would enquire somthing more fully ; and we , ere-ever he come neer wil be ready to kill him . So treacherous hypocrites deal with the truth , their enquiries are indeed conspiracies against the wisdom and counsel of the Lord , they say they would enquire more perfectly , and see more and more fully what the mind of God is ; But if things please not their pallat , suit not their conceit , answer not their corrupt desire , and carnal ends they are resolved what to do , only ask God leave to do what they list and therefore they make no bones to cross the truth when it crosseth their expectation , when that which is answered they cannot remove it , that which is alledged they cannot gainsay , yet hold their own apprehensions and so cast the commands of God behind their back , and refuse utterly to follow them . Whenas a broken-hearted sinner who hath this resistance taken away , he in earnest is content to part with his corruption , and therfore readily gives way to what ever truth is revealed in the evidence thereof . Both these dispositions the Apostle expresseth as contrary one to another answerable to the contrary conditions of nature and Grace , Rom. 6. 17. But God be thanked that ye were the Servants of sin , that is an evidence of their Natural condition , But ye have obeyed from the heart that form of Doctrine unto which ye were delivered ; that is , they were ready and easie to take the impression of every Truth that was published and dispensed to them . Certain it is , he that is not willing to be convinced , and to give way to the Authority of the Truth made known , and to submit thereunto , is led with his own lusts , and is a Servant of sin to this very day . He that hath his 〈◊〉 pierced through , and is truly affected with his sins , he loaths himself and his soul for it , sees that shame is his due , and that which his sin hath , deserved , and therefore is willing to take that which is his due and desert , desirous to shame and dishonor that which hath been the greatest shame and blot to his person and profession , and the greatest dishonor to God ; this is made the guise and behavior of all those whom God doth kindly and really break off from their sins , and bring them to himself , Ezek. 36. 31. Then shall ye remember your evil waies and doings that were not good , and shall loath your selves in your own sight for your iniquities , and for your abominations : Ezek. 6. 9. And they that escape of you , shall remember me , because , I am broken with your whorish heart , which hath departed from me , and with your eyes which go a whoring , and they shall loath themselves for the evils they bave committed in all their abominations : Ezek. 16. last , Then shalt thou remember , be ashamed and confounded , and never open thy mouth more . The soul in this condition , sees and feels now the 〈◊〉 , and the greatness of the evil of sin , that rebellion and opposition by which it hath been carried against God , and the separation it hath made from him ; and therefore it loaths that most , wherein most of this evil is harbored , and by which it hath been practiced , and that is his soul which hath been the sink of these sinful distempers , the root from whence all these bitter fruits arise and grows , the fountain , or dunghil rather , whence all those 〈◊〉 steams of loathsom abominations have been sent , in speeches , practices , and behavior , in our dayly course ; the filth of sin is most loathsom , and there is most of that in the heart , therefore he loaths that most of all . It 's true , there be some sins so detestable to the light of Nature , and the common principles left in a corrupt Conscience , that they are not fit to be named , Murders , Adulteries , 〈◊〉 , and Sodomy , bruitish Drunkenness , and excessive Riots , which abase a man below the very bruit Creatures , and make the Earth spue out such Inhabitants , as fitter for the company of Devils , than the communion of men , It 's a shame to speak of those things which were done of them in secret , Eph. 5. 12. And therefore Reprobates do , and Hypocrites can , and all , even the worst of men , may when they come to themselves in cold blood , and take things in a right consideration , loath these practices because shameful and scandalous , fling filth in their faces , disparagement upon their persons , and cast them out of the society and communion of reasonable men , and make them abhorred of humanity , even a terror to themselves ; but alas when this is over , they look not to the nest of these noysom abominations which lodgeth in their bosoms , where they have their being and breeding in their hearts , the Cage of these unclean Birds , the Den of these bruitish Lusts ; but if they can wipe the mouth with the Harlot , and wash their hands as Pilate did , and keep themselves from the contempt of men , and the stroak of Authority ; they can maintain a privy communion between these lusts and their souls , and suck out the sweet of these by speculation , and never be troubled nor affected therewith . Judas flings away his money , he fingers that no more , looks at his treasonable practices as detestable to the very Scribes , but he stil keeps his murder in his heart . But when a sinner is indeed pierced quite through the heart , and feels inwardly the 〈◊〉 and evil of sin , he loaths that most , and his heart most of all , that is most guilty and tainted with it . In the soul , there is 〈◊〉 it were the soul of sin , the 〈◊〉 and poyson of it , and he opposeth that most , that hath opposed the Lord , 〈◊〉 Spirit , and the Word and Work of his Grace , the 〈◊〉 of this mind , the preversness of this will , the distempers of these corrupt and carnal affections ; he is at 〈◊〉 with his own heart , that ever it hath held any kind of connivence and correspondence with any corruption , ever been acted by it , carried with it , that ever it hath combined and conspired with sin and Satan in 〈◊〉 against the righteous and holy One of Israel , the great God of Heaven and Earth ; and here he finds work enough , even matter of abasement al his daies , he 〈◊〉 down in shame , and is covered with confusion as with a cloak , and never lifts up his head more , because he 〈◊〉 that about him , that wil dayly mind him of his own baseness . 〈◊〉 It 's now his dayly task to oppose that which opposed the Lord , resist that which hath resisted the work of Grace , conspire against the Treacheries and plottings of his own heart , where all the conspiracies against God and his holy Law have been hatched . Job was vile before , but he saw not the vileness of his heart . He fears all sin , and all provocations to sin , because he hath felt the evil of all , and knows the danger of all ; any inclination from within , any temptation from without , any appearance in the least measure that might provoke thereunto . Therefore these two are put in way of opposition ; Blessed is the man that fears alwaies , but he that hardens his heart , shal fall into mischief , Prov. 28. 14. q. d. A hard heart feels 〈◊〉 , knows not the evil of 〈◊〉 , and therefore 〈◊〉 like the horso into the battel to his ruine ; but if the heart be truly wounded and contrite , truly affected with sin , as having experience of the danger of it , it wil come no more there ; he that hath been scorched with those flames will come no more into that fire : As men who have wounded parts , broken an Arm or a Leg , how careful are they where they sit , where they go , they wil come neer nothing that may hurt , cannot endure any thing neer , lest it should so much as touch or trouble . So the Apostle adviseth , Heb. 12. 13. ' Make straight steps to your feet , lest that which is lame be turned out of the way : Lame men observe every step they take , every stone upon which they tread , see and view the place where they set their feet , search and set al right , come there no more : So here , a broken Spirit 〈◊〉 every thought , weighs every word , takes notice of the least 〈◊〉 of his heart , the first appearance of any occasion or temptation : Thus they fear al sin above al other evil , nay , the least sin above the greatest plague , because he hath felt them by proof and experience to be such ; fears rather he shal not be sound , than not quiet : He that fears one sin , and yet is careless to fall into another , he never seared nor sorrowed aright ; sorrow for sin wil not make a man commit sin by sorrowing : if he fear , or take notice it is a sin , it is enough : And hence it makes watchful to 〈◊〉 〈◊〉 prevent the evil . So Joseph , Gen. 39. 10 , 11. He would not lie by her , nor be with her , avoided her company that would withdraw his communion from the Lord. It makes a man speedy to avoid the 〈◊〉 , he 〈◊〉 the place , left his garment rather than his 〈◊〉 he that would not fal into the pit , wil not come neer the bank : As after a 〈◊〉 , the party cannot endure the sight , the 〈◊〉 of it , and are careful to 〈◊〉 〈◊〉 the appearance 〈◊〉 the 〈◊〉 of such evils , 〈◊〉 . 19. 11. I 〈◊〉 〈◊〉 thy 〈◊〉 in my heart , that I 〈◊〉 〈◊〉 sin against thee . He is 〈◊〉 to attend all 〈◊〉 , but accounts most of those 〈◊〉 work 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 of corruption 〈◊〉 〈◊〉 〈◊〉 heart , and 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 from it . Though the Truths which are delivered , carry dread with them to the Conscience , rack the heart of the sinner in restless horror and perplexity ; are like the bitterest Pils , and the sharpest Corrosives , cross to the sinful security , and that Natural quiet the soul doth covet , yea , to his Credit and outward Comforts and conveniences in which he pleased himself , yet he is content his hand should be cut off , and his eye plucked out ; that is , that the 〈◊〉 Truth of God , and powerful and plain Dispensation thereof should pluck away those darling distempers , be they as profitable as a hand , as dear as an eye , rather than they should once pluck his heart from the Lord ; quarrels with the loathsom abominations of his Nature which now are discovered , but gladly welcoms those soul-saving Truths that would slay and subdue those sins , and not quarrel with them : The Word of the Lord is a good Word , though a convicting , terrifying , yea , a condemning Word to his own apprehension ; he that is sensible of his burden as unsupportable and passing strength , he is best pleased with that ease : A wise Patient , when by his tryal he hath found it , and the consent of learned Physitians and Chyrurgeons have concluded that his Gangrened part must be cut off and cauterized , cannot be healed ; though his Nature shrink at it , yet Reason and his own preservation makes him desire and chuse the sharpest Instrument , because by that his life and safety is best procured . The sinner that finds the burden of his sin the heaviest of al other , and a disease most deadly to his soul , the sharpest Truths he accounts the safest , and therefore takes most content therein , there shal no course that can be prescribed , be it never so tedious to flesh and blood , no means that shall be appointed to him , be they attended with never so much danger and difficulty , but he readily addresseth himself to the use thereof , and easily submits himself to the Counsel , and Authority , and Command of God therein ; willing that God should do any thing with him , that he might do good to his soul , and remove that which he feels to be the greatest evil of it . As Ely to Samuel 1. Sam. 3. 17. Hide nothing from me , though the heaviest and hardest of the message that he was to report ; A broken hearted sinner wil 〈◊〉 capitulate with the Almighty , stick with God unless he may have his own 〈◊〉 , or look for some abatement from the Lord , if the corruption be more than ordinary strong , and the means which are to be used be mervailously cross , not onely to a mans corruption , but to ones outward comforts , yea to nature it self ; yea the heart under this disposition yields quietly that the Lord should take his . own course , any course with it , if he wil but take away his corruption with which he is plagued most of al , and of which he desires most of al to be freed and delivered , if it were the good pleasure of the Almighty : Zach. 14. 6. These are the wounds wherewith I was wounded in the house of my friends . In case of resolution of it , come to the highest summ and to the hazard of a mans whol estate even to his open beggery , if God appoints it , he wil bear it , if that be a means to remove his distemper , he wil not baulk it , he can part with his estate , if he may part with his covetous disposition by that means . If the heart be loosened from the world it s not hard to leave the things of the world . But if the stroak be but overly that hath taken off , and abated onely the edge of inordinate desire after these things , but there lyes a root of bitterness and base covetousness within , though a man may take the receipt in some degrees of it to restore to some shillings and crowns and pounds , but when it comes to hundreds , the heart is not loosened from al , and therefore leaves God and his ordinance rather than his own lusts . So the covetous young man when it came so that he must sel al and give to the poor , He went away sorrowful , Math. 19. 20. &c. He would rather go away from Christ than suffer him to take away his covetous disposition . Again : In Confession there is also a stress which a proud and perverse heart is wholly unable to undergo , unless the Spirit be deeply affected with unfeigned sorrow , and so fitted for to apply and bear so keen a Corrosive to eat away his corruption ; especially if it be the confession of some secret , and some shameful distemper , as in case al other means be improved , the Lord refuseth to give pardon , or power , or peace , he then calls for attendance upon this Ordinance : And the contrite sinner when he understands Gods mind herein , he freely , fully powrs out his acknowledgment into the bosom of such , whose help he craves in that case ; and as his heart is loosened from his corruption , so his confession issues Naturally from him , improving of it as a means appointed by the Almighty that he may ashame his sinful course , and himself for it , and be for ever separated from both ; therefore confessing and forsaking are ioyned together , Prov. 18. 13. and 1 Joh. 7. he that indeed confesseth ; God is faithful to forgive , this is to judg our selves , 1 Cor. 11. Whereas the sinner that is yet riveted in the wretched distempers of his own soul , the Lord when he hath him upon the rack of Conscience , may happily wrest a consession from him ; but it 's by a constraining hand , and against the hair wholly , he would be eased of his plagues , not of his sin : So God sound out Achan , pursued Judas , and laid hold on both , and pulled the acknowledgment by force out of their mouths , which they did to ease them of their sorrows , not as a means to help against their sin . Lastly , it easily fals under the evidence of an Admonition administred so far as it reacheth the evil of his sin , though happily unseasonably or disorderly administred , neither out of that love it should , nor in that prudent manner it ought to be : If yet he perceives that it helps him to remove his corruption , he is glad of it , and takes advantage thereby to get the heart more convinced , and estranged from its distemper . When Joab so rudely reproved the unseasonable and excessive sorrow of David for the death of Absalon , 2 Sam. 19. 6 , 7. expressions not beseeming a Subject 〈◊〉 to a Prince , when Shimei cast 〈◊〉 and 〈◊〉 reproaches upon him , 2 Sam. 16. 7. 10. Come out thou bloody man , thou man of Belial , the Lord hath returned all the blood of Saul upon thee ; he retired into his own bosom , takes notice of the guilt of his own sin in the death of Uriah he puts up all these provocations because he perceived ' Gods displeasure in them , let him alone , God hath commanded him to curse , 〈◊〉 he wil do good unto me . Though the Physick was il mingled , and given in a worse manner , yet he takes both , and hoping to receive help against his corruption by both ; whereas the painted Hypocrite who never had his heart touched with any true remorse for his many rebellions ; observe how perversly 〈◊〉 he wil be under a stinging reproof , quarrel with the man , the manner of the delivery of it , &c. A broken-hearted sinner feels his covetousness worse than beggery , and therefore restores al readily ; his sin worse than shame , and therefore freely confesseth it ; than scorn or contempt , and therefore bears the sharpest reproofs after the most unsavory and disorderly manner dispensed : he is weary of his distemper , and therefore willing to bear the sharpest means that shall be tried upon him by 〈◊〉 to remove it , ; use any , even the most difficult and tedious that may subdue those distempers in his 〈◊〉 . He is restlesly importunate in seeking relief from God against his sin , and not satisfied in having any thing but deliverance from sin by Jesus Christ. He is RESTLESS and SEEKING : So that should the Lord reprieve him srom his presentplagues , abate him of the 〈◊〉 he hath found , and those pressures and 〈◊〉 〈◊〉 hath felt , should the Lord 〈◊〉 him of all his horrors , 〈◊〉 him , and take present 〈◊〉 from the troubles and occasions of his Conscience ; his sorrows would seize upon him afresh , and his fears pursue him without intermission ; and the reason is , because the same cause continues , and therefore there must be the same effect , as long as his sin continues unsubdued , he wil continue to sigh out his sorrows , & his prayers ; for they were not the crosses of the world , poverty in his Estate , disparagements which were cast upon his person , pressures & persecutions from the rage of unreasonable men , nor yet the torments of Hell prepared or suffered , that did sink the soul of a contrite sinner : No , it was the crossness of his corrupt heart to the holiness of the Almighty , his opposition against him , and separation from him , that was the burden unsufferable and unsupportable ; and as long as this remains unsubdued , there is no end of his sorrows , nor end of his prayers in suing to the Almighty for succor and relief . So David , Psal. 38. 3. There is no soundness in my flesh , because of thine anger , nor is there any rest in my bones , because of my sin , for mine iniquities are gone over mine head , as a heavy burden , they are too heavy for me , and he goes mourning al the day long . Remove therefore al miseries , troubles , 〈◊〉 , punishments , let the man free . As long as the bitterness of sin rightly set on by the hand of God remains , he wil 〈◊〉 no rest in himself , and it 's certain he wil give God no rest , Lam. 3. 49. Mine eye trickleth down , and ceaseth not , without any intermission till the Lord look down and behold from Heaven : For it is an everlasting Truth ; Sorrow for sin , if right , ever drives a man from sin to God , never from God to sin ; that which is appointed in way of Providence , to take off the resistance of the corrupt heart against God , and our crossness to him , that in reason cannot make way for any resistance , or crossness against him , to convince the soul. He that truly sorrowes for his departure from God , as contrite sinners do , he is driven nearer to God , but never departs away from him , by his sorrow ; And therefore he that by reason of the horror of his heart is hurried and carried to the commission of sin in his ordinary course , he never truly found the burden of sin , for common sence wil teach men that hath any consideration about him ; he that is truly sensible of his burden , and in earnest willing to be freed from it wil not purposely and willingly ad to his burden . He that is 〈◊〉 God should take away his distemper he wil not go away from God , that so he may keep his distemper ; he went away sorrowful sayes the text , therefore his sorrow was worldly , causing death , he went away to his own ruin ; Achitophel to the rope , Judas to the gallowes , Cain to the Land of Nod , the knife , the pit , being hideous sins , comes from a sorrow that chooseth sin before misery , not from a sorrow that burdens with sin more than misery ; and therefore he never puts an end to his cryes before he sees an end of his sins , As a man oppressed and crushed under his burden and hath no power to help himself , and none by to succor him , heark how he cryes help , help , and never ceaseth to cry help till he dyes . Again he is not satisfyed in haveing any thing but deliverance from sin by Christ ; If nothing but a Christ can ease and deliver him , nothing but he can satisfy him , it 's certain if any thing cured thee besides a Savior , something wounded thee and troubled thee besides sin , thou hast been in horror of heart , anguish and perplexity of spirit in the very flames of hell , and under the fiercness of the fury of the Almighty , and now the terror is 〈◊〉 and trouble is over , quieted and eased , healed and comforted ; but how comest thou by quiet and comfort , how healed how recovered ? did time and continuance were it away ? thy pleasures and delights remove it ? did thy prayers , perfourmances put in bale upon thy Conscience , and thou stoppest the mouth of it with this , thou hast seen , confessed , resolved ? or doft thou lick thy self whol by thy reformations ? thou hast not been put beyond thy shifts by the Almighty , thou hast made a shift to pray it out , weep it out , fast it out , when those fayl , shifted it off by thy promises and vowes and resolutions , and so 〈◊〉 sa west an absolute need of a Christ , nor what it was to be brought to him , but hast made a shift to scramble it out ; It 's certain as the Lord lives , and thy soul lives , thou never knewest what sorrow for sin meant , or conversion meant or Christ , or Salvation meant to this very day : It was that which Paul speaks of himself , 3. Phil. 8. 9. That I may win Christ and be found in him &c. his brokenness of heart and sorrow for sin did in a restless way drive him thither , he could not be satisfyed without Christ. The Reasons of the Point . Because this sorrow is onely true , God accounts it , and the Saints & Sinners shal so find it . Al other sorrowes , what ever pretences or appearances are put upon them , they are in truth but counterfeit and false , and men wil fail in their hopes and fal short of their ends , and expectations that trust thereunto they are not of the right make , nor have they the right stamp of the spirit of contrition upon them , sorrow for the shame that befals the punishment that pincheth and lyes heavy , wrath and vengeance that scorcheth the Conscience , though this is good in his place as it makes way for another , yet if it go no further men fal short of this work , and in the end of their comforts also . This is in the way but he that sits down here wil never come to his end , untimely travels 〈◊〉 untimely births ; this we must do but this is not al , and if we find no more , our sorrow is no true sorrow . Truth ever carryes conformity to the nature of the thing ; the palate that rasts a thing truly it 〈◊〉 it as it is , bitter things as bitter , he sees a thing truly that sees it as it is . But he that shal tast 〈◊〉 things sweet , he that shal cal black blew , we say it , and sence 〈◊〉 it , he is deceived . So here , he that finds the burden of the punishment and feels his plagues heavier than his sins , he doth not feel things as they are , nor passeth a righteous judgment upon them according to their 〈◊〉 , for it hath appeared & hath been proved that the least sin weigheth down the heaviest plague . The heart tasts evils as the stomack tasts meat , if thy sin be less than thy miseries , thy mouth is out of tast ; It was that which he charged upon Job . Job . 36. 21. thou hast chosen sin rather than affliction . Because without this sorrow the heart can never be separated from his darling corruption , the league betwixt the soul and sin cannot be broken and dissolved . Happily there may arise some brabbles and slighty quarrels , betwixt the heart of a sinner and his distempers , but that there should be a real divorce without this sorrow rightly set on , it is impossible , for its open to every mans experience that which is sweet & pleasant to the soul , that wherein it finds content , it wil never cast away ; love and delight are affections of union , where things appear pleasant there is no cause of parting ; sorrow and 〈◊〉 are affections of separation ; unless the Lord therefore take off these pleasing contents and imbitter the baseness and filth of his lusts unto the soul and force him to feel them as such to be the bane of the soul he wil 〈◊〉 part company ; therefore it is these go together , when wickedness 〈◊〉 sweet , he 〈◊〉 it , spares it and forsakes it not ; things that are sweet the stomack holds them , they must be bitter and then it vomits them happily a sinner may wrangle for a turn and fal out with his distempers because they do him some unkindnesses , 〈◊〉 his commodity or ease &c. but they wil fal in hand pat if there be no further ground of 〈◊〉 and forget al those unkindnesses , Luk. 23. 34. the wicked wil rather loose his life than his rayling distemper ; The Dog returnes to his 〈◊〉 , because he loved not the pain of his 〈◊〉 , he casts out the vomit , yet because he loved the 〈◊〉 , he returns to his vomit again ; yea 〈◊〉 is not restrained by his terror from his sin , but is acted by the power of it , while he was under the terror of it . So that there is nothing in the world that wil sever betwixt the heart and its lust . Prov. 27. 22. Bray a fool in a morter yet wil not his folly depart from him . By this the great bar and hinderance of the coming of our Savior is removed , even the hellish resistance whereby the soul was carried against him . For it 's a peremptory Truth , Gal. 4. 17. The flesh lusts against the Spirit ; and the conclusion is express , Joh. 3. 9. That which is born of the flesh , is flesh : but every Son of Adam being wholly born of the flesh , doth wholly resist the Spirit . They who are wholly flesh , do wholly resist ; they who do wholly resist , cannot receive ; for receiving , and wholly resisting , cannot stand together : therefore this resistance of a fleshly heart must be removed , and that is done by this 〈◊〉 . That Sorrow whereby the bar and hindrance which stops the coming of our Savior is removed , that sorrow is of necessity required ; but by this sorrow that hindrance is removed . In regard of our selves ; Either the heart must thus be pierced , or else a man without this in his Natural condition , is capable and disposed to receive Faith and Christ ; either necessary thus to be disposed , or Nature without this , is fit to entertain him ; but that is professedly contrary to the Truth , 2 Cor. 2. 14. The natural man cannot receive the things of the Spirit of God , Rom. 8. 7. The carnal mind is not subject to the Law , neither can it be ; It 's not possible there should be two Suns in the Firmament , two Kings in one Throne , two Gods in one heart , to be in Heaven and Hell at once , to serve God and Mammon . So that as God must give Grace before we have it , so he must give us power to receive it , or else we are not capable of it . A Subject cannot be capable of contrary habits at the same time , John. 5. 45. How can yee believe who seek honour from man ? Hence therefore its plain , that the substance and truth of this preparative work , it must be and is enstamped upon all that belong to God , though it is in a diverse manner wrought in the most . If this sorrow be onely true and of the right stamp , If by this , sin is severed from the soul , the hinderance of our Saviors coming removed , and the soul made capable of faith and Christ , then this of necessity is required of al , and it 's certainly wrought in al whom the Lord brings effectually home unto himself . Here is matter of complaint we may justly take up against this secure age in which we live , and it shewes , how little , very little saving sorrow there is in the world , and therefore how little saving grace ; If no preparation , no Implantation , certainly , never fitted for a Christ , never made partakers of him ; never hewed or squared to the building , and therfore never put as spiritual stones into the building . Had we but Jeremiahs fountain of tears we might mourn day and night , that there is no true mourning ; and if the Lord should send an 〈◊〉 to see and mark such as mourn in secret , how few should he find ; the former doctrin is a bil of inditement and fals very heavy upon five sorts of people . Your heedless and fearless professors , who notwithstanding lift up their head ful high , and would bear the world in hand that they desire unfeinedly to fear the Lord , nay pretend a Conscientious care to Gods Command ; and conceive they have been affected with their sin and that not in a smal measure , but have had both sight of , and sorrow for their failings and they hope to good purpose , and would be loath ( prejudice being laid aside ) it should appear to be other . You say wel and if you prove what you say happy it is for you , which I 〈◊〉 desire . But are you willing to put your case to the tryal ? let us a little parly about the buisiness and because we wil deal plainly , your own practices and your own consciences shal bring in evidence and those I hope are beyond exception , you careless servants in the family ; you careless hearers in the Assemblies , and you careless professors in the plantations , you are here indited that the practice of this heart-breaking sorrow for sin is a stranger to you , and you a stranger to it in your daily course , we shal then agree upon the grounds on which we shal proceed . You wil not , you cannot deny , but you have wholsom and savory counsel daily suggested , the commands of God are line after line , precept after precept here a little and there a little , and your duties daily layd before you in publick , in private , your failings bewailed , grace and help begged from the Lord for you ; the truth , your judgments do not gainsay and your hearts cannot but approve , as lawful and suitable to your places and according to Gods mind , yet no sooner out of the assembly where you hear , out of the presence of your master who commads , from your knees where you have prayed and confessed , but the commands are layd by , that is not attended , this not discharged , that is neglected , you return again to the old distempers ; and you say you did not remember it , you have 〈◊〉 it , you did not think of it . What need we more evidence ? 〈◊〉 own words shal be thine own 〈◊〉 , and appeal to thine own Conscience , let that be 〈◊〉 own judg ; didst thou ever hear any man that 〈◊〉 under the load that was two heavy for him , wearied with the burden that is beyond his strength , as not able to bear , nor to ease himself , say he did not remember the burden that 〈◊〉 him . he did not think of the weight of the load that clogges and tires him ; would you not 〈◊〉 such expressions as cross to common sence , or would you not conclude either the man had no burden or else his words had no truth ? Ah but thou saiest ; If they had been gross evills it had been somthing , but they are petty things and therefore need no great care ; what need we any more evidence , thine own words wil be thine own wittness , therefore thou carest onely for great sins , fearest onely gross and scandalous evils , then thy care and fear is naught , and thy course so , and thy Conscience so , and thy condition also , he that feels al sin as such , he fears al sin , yea the least sin more than the greatest evil , if thou fearest only loathsom and scandalous practices , thy fear is fals and thy heart fals thy sorrow was never found nor yet thy condition ; that I must confess when I 〈◊〉 mens infinite heedlesness , if they did know what God were , or what sin was , what Conscience , what a command , what the reckoning to come were , did not most men live without God in the world they could not live so . The second sort who are hence shut out from having any share in this Godly sorrow , or the through impression of the work of the spirit is the treacherous formalist . Formalist I tearm him because he carryes the face of religion , the garbe and guise of Godliness in outward appearance and would be counted a friend to the truth , so far as he may serve his own turn of it , and he is content to be at league with the Gospel , provided he may make his own terms , and attain his own ends ; namely that he may have allowance in some lusts and yet 〈◊〉 honored also among the people , with the title of an honest Godly and good man. But when his carnal ends are not answered , and the word requires more than he hath , and commands more than he would do , and would pluck away his beloved lust that he is loath to part withal ; he then begins to set up secret conspiracies in his heart against the evidence of the doctrine , and therefore I cal him a treacherous hypocrite , because he may happily bite the lip and go away for the while , and sayes little but he bears a privy grudg against the strictness of such truths that are beyond his pitch and strain , and when time comes he wil be revenged of them , in the mean time his heart is inwardly tyred with them and goes off from them , this the 〈◊〉 cals the counsel of the wicked , when wicked hearts cal a counsel and sit in counsel against the commands of God : and Job prayes earnestly that God would keep him , and free him from it . Job 21. 16. Let the counsel of the wicked be far from me , namely a reserved resolution to have his distemper , rather than to have and welcome that word that would remove it . Whereas we have heard a broken-hearted sinner is willing to attend al means , but those especially that would help him most and free him from his corruptions : this treacherous wretch notwithstanding his pretended love to the word , yet when it comes to , he is willing to be rid of the word , not rid of his corruption , so far from being weary of his sin , that he is weary of the Minister , or Christian brother that would remove it , of the word that would subdue it . This was the temper of those formalists that followed our savior for the loaves , that is the Gospel for their own ends , when our savior pressed a spiritual and convicting truth upon them which might carry them beyond their own fals aymes or els would condemn them utterly as such as had no life of Grace in them , unless 〈◊〉 eat the flesh and drink the blood of the son of man , ye have no life in you , John. 6. 53. nor were it possible they should attain the life of Glory , they answer , This is a hard saying , who can bear it ? it pinched them to the quick , and searched the very core of their corruption , and they were resolved to bear their sin , but could not bear the saying of our Savior ; the presence of their sins was pleasant , they could welcom them , but the power of the Truth was hard , they could not indure that ; nay , they speak as though it were a matter impossible , who hath power to submit to it ? truly none but a heart truly pierced with Godly sorrow : and therefore it 's added , verse 66. From that time , many of his Disciples went back , and walked no more with him , because they would walk in their own waies , and wicked practices , therefore they chose rather to forsake the company and Ministry of a Savior , than to forsake their own distempers . Thus it hath been often seen in the Country whence we came , many a formal wretch hath been at great cost and charges , laid out himself and estate to bring a faithful preacher to a place ; and when the soul-saving dispensation of the Word hath either discovered his falsness , and laid open the cursed haunts of a carnal heart , shook his hopes , and beat all the holds he had of the goodness of his estate , and batterred them before his eyes : He that had the greatest hand to bring the means and Ministry unto the place , ifhe cannot cunningly undermine the man , he would rather leave the place , than live under the Ministry that would take away his lusts : This was the wound of the yong man , because he wanted this brokenness of heart , not being rightly burdened with his corruption , nor loosened from it , Matth. 19. he went away from that Counsel of our Savior that would have plucked away his Earthly , covetous humor which did take place in him , He went away sorrowful : al the while our Saviors conditions suited his crooked ends , and carnal reason , he gave way and welcom to what he was advised , All these 〈◊〉 I done from my youth up , this is so as I would have it ; but when our Savior went further , Go sell all , that was beyond his pace and expectation ; and he went away , he could not bear the Counsel , and therefore would not hear it . Thus it befals many a man that the Lord hath brought hither , confined him to the narrow compass of the Covenant of the Gospel : Al the while he lived at large as it were , and 〈◊〉 constantly or occasionally attended upon the preaching of the Word , and carried an approved kind of conformity thereunto , in the Judgment and Opinion of such as only attended the general strain of his profession , and so walked aloof off in way of Christian 〈◊〉 and loving entertainment of the Truth , al went wel : but when he comes to be foulded in the fellowship of the Faith , and that men follow him home to his doors , and watch him in his retired carriage , and have occasion to grapple with his spirit in the specials which concern his particular 〈◊〉 , as when he had failed and offended , and therefore follows him with Physick answerable and appointed for the purpose , a seasonable admonition : poor sinful Creature , he is not able to 〈◊〉 the Discipline and Government of Christ , to 〈◊〉 under it , he begins secretly to 〈◊〉 〈◊〉 undermine the strictness of those 〈◊〉 that formerly he did como into these Parts for , that he might seek them , find and enjoy them as 〈◊〉 often professed . It 's said of Herodias , when John Baptist would give no 〈◊〉 to her lust , but professed openly against it , so that she must be forced to reform it , or to have Gall and Wormwood with it , either not have it , or not have any 〈◊〉 ; the Text saies , Mark , 6. 19. she way-laid him , and left not the plotting of her purposes until she procured his ruin , she watched him a turn , and was revenged of him . So it is with a carnal heart , he is so far from being troubled for sin , that he is troubled he cannot commit it ; so far from being plagued with the corruption ( as Solomon speaks , he that sees the plague of his own heart , the plague of pride , the plague of a perverse , sluggish , heedless heart ) that he is plagued and tormented with those Spiritual Truths , and power of those Ordinances , that wil not suffer those lusts to lodg in his bosom , nor suffer him to lie and live in them with any quiet or content . Thus when sin should be grievous as the Psalmist speaks , the waies and Commands of God are ever grievous to such , it 's a grief to him to be counselled , checked , crossed in a sinful course : was 〈◊〉 any man truly sensible of a burden that would not be 〈◊〉 ? any man oppressed with a load , that would not be content to have it removed , and taken away from him ? Of this temper were those the Lord delivered up to a reprobate sence , Rom. 1. who did not delight to have God in their knowledg , they bear a secret spleen against such saving Truths as would search the core of those noysom corruptions of their hearts . It 's certain such never knew what Godly sorrow for sin meant : since we have heard that such are willing to attend all means , but take most content in those that work most powerfully for the removal of their special distempers . A third sort who fall short of this saving Work , is , your self-conceited Pharisee , who hath such an overweening apprehension of his own worth and excellency , that 〈◊〉 is not able to take shame for 〈◊〉 sin , & therfore cannot endure to be convinced of it , what he wil not do , he wil not know , loth to confess his course shameful and vile , because then he concludes there is no color of common sence to continue in it , but he must be forced to reform it , unless he would openly proclaim to al the world , that he is resolved to go against Knowledg and Conscience , which is too loathsom and gross , even to ordinary prophaneness ; therefore he pretends nothing but the search of the Truth , 〈◊〉 further information of the mind of the Lord , and if that once could appear , how glad would he be to receive it , and more glad to follow it , because this plea is beyond exception , 〈◊〉 , carries an appearance of consciencious and judicious watchfulness in a mans course , which cannot 〈◊〉 a Cavil , but is secretly resolved of the Conclusion , the reasons shal never be plain to him that would press and perswade to the practice of that which doth not please his 〈◊〉 heart , which he purposeth to satisfie ; let men say what they can , if he may have approbation and allowance from others to follow his own heart , it wil be more credit for him , and he shal find more ease ; if not , he determines to do what he list without leave and allowance , holds out this in his ordinary and dayly profession ; it 's the way of Truth he desires to find , the Rule he would see , the mind of God he endeavors to know and follow ; that he pretends , but intends indeed to walk in his own way , and follow his own mind ; and therefore if things answer not his intents , suit not his expectation , but Arguments seem strong that perswade to the contrary , and the evidences of Reason look and lead another way : he then keep afoot his old course , confesseth he is yet in the dark , those reasons do not carry him , those arguments do not convince him , he desires further light , and shal be willing to submit and follow , i. e. if men would be willing to submit to his conceit , and follow his humor ; thus he holds his sin , and holds his enquiry , keeps off al conviction that he may keep his corruption , and his course in it . As we know it in the Country from whence we came , some wily headed persons get possession of a living , keep the Owner in suit and restless wrangling many yeers together , against the evidence of their own Conscience and Reason , because so long they can keep the Living , and reap the Commodity of it . So while men keep an enquiry , and dispute what they should do , all that while they do what they list , but only waiting for better light , Numb . 23. 34. when Balaam had gone against the express Counsel and Command of God , to listen to Balack to gratifie his malicious desires , the Angel of the Lord met him , and withstood him in the perversness of his way , he crooked his way , and perverted his path against Gods express charge , observe how pliably he comes in to the Angels reproof , I knew it not that thou stoodest in the way , now therefore if it displease thee , I will get me back : he knew it displeased God , and though he said so , yet he kept his disposition and resolution to curse Israel , and so to displease God still , and therefore he contrives all waies to compass his 〈◊〉 , and therefore here he builds seven Altars , and there he builds seven Altars , that he might ask leave of the Almighty , and when that would not do it , he went without leave , Numb . 24. 1. This is one part of that of the Prophet to lay hold of deceit ; and so of sin , whereas a broken-hearted sinner as we have heard , because the holds of sin are cast down , and the crossness and resistrance of the 〈◊〉 removed , and his soul loosened from his sin , he is easily willing to be convinced , sensible of the least inkling and intimation of any evil that is or shal be discovered , and sits down under the Evidence of it 〈◊〉 but when Reasons are so pregnant that he cannot gainsay , and Answers so undeniable that they cannot be shaken , yet to stand off from the Truth , with a pretence of waiting for a further discovery , argues a person strengthened in the stiffness of his Spirit , which holds out Truth at the staves end , and was never yet subdued to the Soveraignty and Authority thereof ; he keeps the blow off , and therefore breaks not under it , shuts the Truth out of their Souls , and therefore it stirs not , works not at all upon the soul ; such are afar off from God. The fourth sort is your complaning Hypocrite , whose Conscience hath been awakened with horrors and fears , and the heart startled with the terrors of the Almighty , and affected with the sight and sence of his sins , and the venom and dread of those Curses that the Truth hath revealed , and fastened upon the soul ; he sees he is now in Gods hand , and that he hath him at an infinite advantage ; to bear it , is beyond his power ; to avoid it , is beyond his Skil ; to resist is bootless , and against Reáson and Sence , that were to hasten his own ruin ; his heart is filled with grief , and his eyes with tears , and his mouth with heavy complaints to God , to man , and he is free and full this way , and that usually , and this he hopes may move the Lord to pity , and to spare him , and abate him of those plagues which he hath denounced in his holy Word , and he cannot but confess he hath deserved by reason of his sin ; and he presumes this wil go for good pay with the Lord , considering those many human infirmities that do attend us since the Fall , and that it is beyond our power to help our selves , and free our selves from our corruptions ; thus he keeps his complaints and keeps his sins , he mourns over his distempers , and maintains them while he doth so ; thus they bath their sins , as he said , but do not drown them with those heart-breaking Sorrows , which in truth are poyson to them : thus it was with Ahab when he had received that dreadful Message from the mouth of the Lord , That he would require the Blood of Naboth at his hand , and cut off his house , he rent his cloaths , and put on Sackcloth , and fasted , &c. 1 Kings , 21. 27. the Lord himself observes how he acts this work of 〈◊〉 , and that in a comly manner , Stage-Player like , and abates him for the present execution of the plague ; the Lord loves his own Work and Ordinances ; that as it is with a Parent that affects a Child , the very Picture of it pleaseth him ; so it is with God , he likes his Ordinances , and the acting and using of them : but this did not cure , but encrease his corruption , for he that was an Enemy to Elijah , verse 20 , he professed after , 1 Kings , 22. 8. He hated Micaiah , his sorrow was too overly and slighty , he rent his cloaths when he should have rent his heart . Thus it was with those Hypocrites , Isai. 5. 8. 2. 3. We have fasted , say they , and thou regardest not ; we have humbled our souls , and thou respectest it not ; the Lord Answers , You fast for strife and debate , and to seek your own pleasure ; they made way for the maintaining and practising their sins , not for the removal of them from their hearts ; and it 's admirably strange how this delusion wil cozen a man , and how far it wil carry him , it wil make him Sermon-Proof , and help him him to 〈◊〉 his heart against the most sharp and searching Words . As he , how came he to desire and delight in the most powerful preaching , and yet never knew what it was to need a 〈◊〉 , or to be relieved by him ? Answ. I conceive such threatnings are intended against them that wil not repent and sorrow for their sins , but that will I. Nay , it hath been found by experience from the confessions of many , that they would weep over their sins , and then fal to commit them ; men make their lamentation over their distempers , and then return to the Commission of them : As old friends weep at their parting , not because they would be quit one of another , but it 's a grievance they should part , and they hope to meet again shortly . The fifth 〈◊〉 , 〈◊〉 the discouraged Hypocrite , whom the Lord hath exercised under his heavy displeasure , and the poyson of his corruptions hath been Gall and Wormwood to his Conscience , the floods of iniquities have followed at the heels , and forced him to find his heart , and prayers , and endeavors , and yet al in vain , he finds no relief at all , no ease , no good at all , by any means the Lord hath appointed , and he improved according to his ability ; the sinner sinks down in desperate discouragement , and casts off the thoughts of mercy , and the continuance of any further endeavor , he sees no profit accrewing , and concludes there is no possibility of obtaining , his hands grow feeble , and his heart faint , he concludes , as good sit still , as rise and fall ; I shal never attain it , thus , and so long I have tried , and therefore why should I endeavor it ? So wretched Saul , 1 Sam. 28. 15. God hath forsaken me , and answers me , neither by Urim , nor by 〈◊〉 : thus also that wicked King , 2 Kings , 6. last , This comes of the Lord , why should I pray to him , or waitupon him any longer ? and thus it was with them , Ezek. 33. 10. Men pine away in their sins , lie under the weight , and never look out for help : This is not 〈◊〉 or brokenness of heart , for that makes a man restlessly importunate in seeking the Lord ; it s not therefore sorrow for sin , but a kind of sullen waywardness of Spirit , a dogged kind of self-willy disposition , because the pressures grow heavy and unsufferable , and the Lord withdraws himself from our desires , 〈◊〉 it 's beyond our power and ability to relieve our selves , God denies to hear , and will not help , and we cannot help our selves , nor command help els-where ; in sullen way wardness the heart casts off any further attendance upon the Lord. Whereas Godly Sorrow rightly set on , and that for sin , and departure from God , wil not suffer the soul to depart further ; that which takes away the resistance of our corrupt hearts , that wil not suffer them yet further to depart , these desperate discouragements are Valleys and Ditches that must be filled up before the Lord Christ come into the soul , Luke , 3. 5. TERROR . It shews the direful condition of all hard-hearted 〈◊〉 , who are not only in the Chains of darkness , and held with the Cords of their own iniquities ( as the Scripture speaks ) but shut up in the Dungeon of everlasting destruction , and locked in within the Iron Gate of a hard 〈◊〉 stupid heart without the least preparation , or expectation of good from the Almighty . This Hardness is double ; there are two sorts , at least two 〈◊〉 of it . 1. Such as sleep in a careless and secure Course , never yet saw , at least were not sensible of the plague of Sin , or the sting and punishment that is attending thereupon . 2. Such as have been in the fire , scorched with the fury of the Almighty , which hath drunk up their spirits , but when God hath abated them of the expression of his Displeasure , and allayed the flame , they grow cold and careless ; as the Iron that hath been heated with a long and strong Fire , grows more hard when it grows once cold , than ever it was before : They have been gashed , and 〈◊〉 in pieces with the terrors of Conscience ; but 〈◊〉 worn out their Terrors , and Fears , they are more seared and senceless than ever . Such who are drowned in senceless security , have their hearts glutted and surfeted with pleasures , and 〈◊〉 of the flesh and contents of this present world . To sit moping in a corner , sink under the burden of their sins and smoak out their dayes in a melanchollick pressure and pensiveness of spirit , they account it a matter of scorn , a silly kind of sottish behaviour unbeseeming persons of a generous spirit ; they wonder what men ayl , and conclude its more in mens conceit , than that there is any just cause for such a carriage ; for they bless God they never knew what it meant , and they hope they never shal ; And hence they fearlesly adventure upon the practice and commission of known evils ; and it never stuck in their stomach , nor are they troubled with it , but are delighted in it ; that which is a plague to the broken hearted Saints , they are plagued with their pride & froward perversness of spirit , but it s a pastime , a may-game , it 's their 〈◊〉 and matter of merriment in their meeting ; my 〈◊〉 rebuked me sharply saies the Servant , my Mother chid me sayes the child , but I think I 〈◊〉 them , they would have their way and wil , and would have it done after their manner , And I did it with a witness , so il-favoredly , that I know it vexed al the veyns of their hearts , that 's the way to weary them , and there they solace themselves , ah it's roast meat to them ; and thus it is a pastime to a fool to do wickedly : but know thou art a hard-hearted fool , a graceless wretch in the wise mans account ; do not our plantations groan under such sons of Belial ? such senceless 〈◊〉 do they not swarm in our streets ? are not our families pestered with such ? Esau-like when he sold his 〈◊〉 ; eat and drank , and rose up and went his way , not affected with what he had lost , not ashamed of what he had done , but 〈◊〉 of al ; or like the man in the Gospel possessed with the Devil , sometime he cast him into the fire and sometime into the water , so these rush headily into sin , and impudently continue in such 〈◊〉 courses ; they commit sin , and continue in sin , hasten Gods wrath , and their own ruin , and go away senceless of al so that it 's now seasonable to take Jeremiahs complaint I 〈◊〉 and heard and no man sayd what have I done 〈◊〉 Jer. 8. 6. He might and did hear of hideous vile evils without any diligent hearkning , see and meet loathsom distempers without any searching ; but when he followed men home wondring , in what quiet do these men live ? what comfort do these men find ? how do they bear up their hearts under such hellish carriages ? I wil go see how they lye down in their beds , and whether they dare sleep or no under such trangression and such guilt , and when he came he hearkned , surely I shal now hear them mourn bitterly , afflict their hearts with unfained grief , there is no such thing , no man said what have I done ? not a word of that , it was the least part of their care , the furthest off their thoughts . And this is the temper , the condition and disposition of scores , hundreds of you that hear this word at this instant . Is not the day yet to dawn , the hour yet to come that ever you shed a tear , sent up a sigh to heaven , in the sence of thy evils , or set thy self in secret to bewail thy distempers before the Lord ? God knows and your hearts know , the Chambers where you lodge , & the Beds , where you lie , can bring in witness against you , you are strangers to this blessed brokenness of heart , yea enemies to it ; you were pricked , no not so much as in your eyes nor in your tongues , God and his word and al means that have been tried could never wrest a tear from thine eye , not a confession out of thy mouth , thou wilt commit thy follies and die in the defence or excuse of them : but to have thy heart affected in serious manner with the filth of thy sinful distempers , it is to thee a riddle to this day . Nay there be thousands in the bottomless pit of hell that never had the like means as thou , never committed the like sins , and yet never had such a senceless sottish heart under such rebellions , as thy self . Wo be to you that laugh now , you shal mourn : those flinty spirits of yours wil not break now , they shal certainly burn , you draw a light harrow now , you find no burden of your pride and stubbornness , rebellions , idleness , and noysom lusts , they are no burdens , ye can go boult upright with them and Sampson like carry the very gates of hell upon your backs and never buckle under them , wel the time wil com you wil cal to the mountains to fal upon you , and the hills to cover you , from the infinite weight of Gods everlasting displeasure . Tast a little the sting of this sin , and see the compass of this accursed condition of thine and go no further than the point in hand . Thou art far without the walk of the Almighty , there is no dealing and entercourse between thee and the holy one of Israel , the Almighty passeth by and wil not so much as change a word with thee or cast a look 〈◊〉 thee to leave any remembrance of himself upon thy soul ; thou livest as though thou hadst nothing to do with him nor he with thee , nothing to do with grace or heaven ; the holy spirit a wes some , humbles others , some it quickens that were sluggish , establisheth others who were weak , onely thou art senceless of any operation of the Lord , thou hast a heart that puts away the presence of the Lord out of thy mind if it were possible ; thy fleece is dry when there is dew upon al the earth this is that which the Apostle discovers to be the cause of that heavy curse of the heathen , Eph. 4. 18. strangers from the life of God by reason of the hardness of their hearts . Oh thou hast a 〈◊〉 heart , and leadest a strang life , even as opposite to God as darkness to light , hell to heaven , differs onely but in degree from that 〈◊〉 which appears most eminently amongst the Devills and damned , even to be an adversary to God and his grace , to stand it out in defiance with the divine goodness of God , his power and faithfulness , Pharaoh he 〈◊〉 it , but thou dost it , 〈◊〉 it out with the Almighty and impudently darest the great God , who is Jehovah ? I know not Jehovah , neither wil I let my heart go to yield subjection and service to him ; I know no authority of a command that shal rule me , nor admonition that shal awe or reforme me . Thus thou art a stranger to the wisdom of God , the folly of thine own self-deceiveing mind and heart , leads thee and deludes thee , thou art a stranger to the grace and holiness of the Lord ; the perversness and rebellion of thine own wretched heart takes place onely with thee , yea a stranger to mercy , and to the compassions and consolations of the Lord Jesus , and his blessed spirit , who choosest thine own ruin , lovest thine own death , following lying vanities and forsakest the mercies purchased and tendred to thee . Upon these tearms in which thou now standest God hath appoynted no good for thee while thou continuest in this temper : as he said , write this man childless , so write upon it , write thy soul graceless , that shal never prosper , Isa. 61. 1. 2. The spirit of the Lord is upon me , because the Lord hath annointed me to preach good 〈◊〉 to the meek to bind up the broken hearted , liberty to the captives , opening of the prison to those that are bound , to appoint to them that mourn in Zion ; beauty for ashes , the garment of gladness for the spirit of heaviness : thou hearest the glad tidings of mercy , pardon and peace , grace of life , that passeth understanding , joy unspeakable , rich and plentiful redemption from al sins and miseryes , which God hath layd up in his everlasting decree , and laid out in the great work of redemption by the Lord Jesus , but thou mayest set thy heart at rest , as long as thou seest that hard heart of thine thou shalt never see good day ; joy , and comfort , and liberty , they are not thy allowance , they are childrens bread , it s prepared , intended , and appointed of purpose for others , thou hast no share and portion in al these precious things of life ; hands off thou hard 〈◊〉 wretch ; There is good 〈◊〉 from 〈◊〉 , 〈◊〉 poor shall be enriched , the mourners comforted , but no good to thee ; no , look the second 〈◊〉 , there is other provision the Lord makes for stiffnecked Creatures , he proclaims a yeer of Jubile , a day of acceptance from God to the distressed ; but there is a day of Vengeance of our God , to those that are of a contrary disposition ; there is Vengeance , and it 's from God , he wil be revenged upon thee for all the contempt of his Truth , grief done to his Spirit , resistance of his Grace , he will rain fire and brimstone , storm and tempest upon thee , this shall be the portion of thy cup , for the conclusion is peremptory , Job , 9. 4. Who ever 〈◊〉 his heart against the Lord , and prospered ? Can there any example be alledged that wil evidence it ? any reason given or conceived that might prove it possible ? Search the Stories of so many Generations , and enquire since the day that God created 〈◊〉 upon Earth , if there were ever such a thing heard . When there were Gyants upon earth , the whol earth was filled with violence ; al the world 〈◊〉 themselves in open rebellion against God ; God opens the windows of Heaven , and the fountains of the great 〈◊〉 , and sends in a Deluge of his displeasure and wrath , and destroies those hard-hearted Rebels from off the face of the Earth ; me thinks I hear those flinty stiffnecked wretches , 〈◊〉 and crying , drowning and dying , and roaring out their wretchedness , those loose Libertines , eating and drinking , marrying , and giving in marriage , and knew nothing , i. e. and would know nothing ; their Cups in their hands , and Queans in their Arms , and despair in their mouths : Oh we shut our Ears , and hardened our hearts against the striving of Gods Spirit , the call of Gods Messengers , the warning and entreaties of Gods patience : We would not receive Counsel and terms of Peace and Mercy , and therefore we now perish without Mercy , cursing one another , and breathing out their last ; Cursed be the day that ever I knew thee , by thy carnal deceits I was strengthened ; Cursed be thou and thy company , by thy example I was deluded and hardened : Thus they are accursed , and go cursing down to the depth of the Sea , and so to the depth of the bottomless Pit. It is beyond the Scope of our Saviors coming into the world , and the Commission he hath received for the great Work of Redemption to communicate Grace and Life to thee in the condition in which now thou art ; Luke , 19. 10 , The Son of man is come to 〈◊〉 and save that which is lost ; not such as was miserable , for so all was , but such as were sensible of that undone condition in which they lay . Yea , his expression is peremptory , I came not to call the righteous , but sinners to repentance , Marth . 9. 13. Those who conceited themselves whol , in a safe and secure estate , he had no Commission to call or comfort such ; they 〈◊〉 be broken before he bind them , weary and laden before he ease them , wounded before he will pour in the Oyl of Mercy to heal and relieve them : Hence it was that when our Savior had prepared his Feast , killed his Fatlings , and drawn forth his refined Wines , and sent and invited his guests , all pleaded their excuses , and refused to come , not being hunger-bit , and sensibly affected with their own miserable estate , and the need they had of supply from those rich Provisions of a Savior , their-careless and secure hearts could rellish other sensual care , and swinish contentments which they had at home ; when men set no price , see no need of those Dainties and Rarities of the riches of Grace and Salvation , purchased by Christ , and offered in the Gospel , he peremptorily concludes , Such shall never tast of them , Luke , 14. 24. The second sort of hard-hearted sinners , or of a further and higer degree in this hardness , are such as have been exercised under the displeasure of the Almighty , 〈◊〉 had many stabs by the Truth , and threatnings of the Word , and have had many bruises and blows from the Dispensations of God in his Ordinances , deeply affected , and almost 〈◊〉 〈◊〉 with the danger of their own Estates , and the dreadfulness of those everlasting burnings which now they felt in their souls , and were not able to bear ; but at last they have SHOOK OFF THEIR TERROR , 〈◊〉 away the vexation , and trouble that lay upon their spirits ; and now they grow more fierce and hard-hearted than ever before , and dare out-face and out-brare the severest threatnings , the most dreadful Judgments that can be denounced , and which they find & confess themselves liable unto ; having their conscience seared with a hot Iron , 1 Tim. 4. 2 , & themselvs becoming fearlessly impudent to adventure upon sin , without the least touch of any remorse or trouble for it . The time was they confess they sate with trembling hearts under the Dispensation of the Word , and so silly and feeble spirited they were , that their hearts failed with fear , and 〈◊〉 away in the apprehension of the hainousness of their sin , and the unsufferable plagues that were due thereunto . But now that dale is 〈◊〉 , those daies are past , they have got more wit and skil than to be scared with such Bug-bears , they can tell how to fence themselves against such fears and disquiets , they can sit and hear , and attend all that can be said , let them speak while they will , and wear their 〈◊〉 to the stumps , they can hear all , and slight all ; nay , rather than fail , deride and make a mock of what they have heard , but to be troubled at what they hear , they are 〈◊〉 such Babies , they are not so much as stirred with any thing : Oh wo to thee that ever thou sawest thy heart at this pass , the greater will thy trouble be one day : The Devils beleeve and tremble , and doest not thou stir ? Art thou in Hell here on Earth before thou comest thither ? and dost thou come short of the Devils themselves in sensibleness of heart , and canst thou content thy self , yea bless thy self in this condition ? Hear what God hath determined against thee , and wil certainly bring upon thee , Deut. 29. 19. He that shal 〈◊〉 the words of this Curse , and shall bless himself in his heart , saying , I shal have peace though I walk in the Imagination of my heart , 〈◊〉 drunkenness to thirst , the wrath of the Lord will smoak against that man , to cut him off from the Land of the Living , &c. But before I part with thee , suffer me to spread the dreadfulness of thy condition before thy face , and leave it upon Record in thy Conscience , that thou mayest say thou 〈◊〉 forewarned . Know therefore thy case is almost desperate , and beyond Cure , thy doom draws on and hastens , which thou canst 〈◊〉 escape , thy plagues are beyond the utmost of all extremity , which thou canst not conceive , much less endure . First , Thy Case to common Reason ( leaving secret things to God ) seems past cure ; it 's a great suspicion the day of Grace is over , the date of mercy past , the period of Gods Patience come to an end ; all means have been used , and conclusions tryed with thee , the invincible stiffness of thy Spirit hath won the day , thou hast tried Masteries with all means , Law and Gospel , Promises , 〈◊〉 and 〈◊〉 , the unconquerable hardness of thy heart hath out-bid all Dispensations , thou art Cannon proof , Law proof , Gospel proof , Threatning proof ; there is no other means of good in Heaven or Earth , and thou art worse by them ; all which are provided to better others , and have so done : without means thou hast no reason to think that God wil work , and thou hast had the try al of al , and thou art beyond 〈◊〉 in thy stifness , and therefore beyond all helps in an ordinary way , Prov. 29. 1. He that being often reproved , 〈◊〉 his heart , shall be destroyed , and that without remedy : he that casts away the salve that should cure him , spils the Physick that should recover him , casts away the meat that should nourish him , how should he be either cured or supported ? There are no Commands that awe , no Promises perswade , no Terrors awaken , then there is no Remedy : He must be deluded that opposeth the Wisdom that only can guide him , he must be cursed that resists the mercy that only can save him , he must be damned that 〈◊〉 upon the blood of Jesus , that only would redeem him , there is no other Remedy , no other Name but the Name of Jesus wherby men must be saved , Acts , 4. 12. Nay , not only means fail him , but God himself seems to forsake , Gen. 6. 3. My Spirit shall not alwaies strive with man : He hath striven by his Terrors , by his Mercies , striven and laid hold upon thee by heart-breaking 〈◊〉 ; Turn ye , why will ye die ? turn ye , and cause others to return , and so iniquity shall not be your ruin , Ezek. 33. 11. Oh that there were such a heart in them to fear me alwaies , that it might be well with them , Deut. 5. 29. but thou hast wound away from Gods hand , and forsaken him , and he hath forsaken thee ; there is Word and Promises , but no God in them , Terrors and 〈◊〉 , but no God in them ; Thou art without God , and art thou not then without hope ? When the throws of a travelling Woman leave her , her life leaves her . So here . It 's said of a company of Despisers of Christ , That they 〈◊〉 him again unto themselves , Heb. 6. 6. When they resist one Christ , and resist that Salvation that hath been offered , either they must have another Christ , or he anew crucified if ever they be saved . So there must be a new Christ , and new Scriptures , before such miserable wretches can be relieved , the Blood of Jesus , the Spirit and Promises of Jesus ; Grace and Salvation hath been tendered to these stubborn-hearted , and they have opposed and cast all away ; either there must be another Christ , or he must die again : All the Commands and Comforts in the Word , all the Rules and Directions , 〈◊〉 and Counsels , have been used and tryed without any profit and prevailing power , therefore there must be another Covenant , 〈◊〉 , and Scriptures , if thou beest saved ; that 's incredible , therefore the other impossible ; 〈◊〉 can ye escape that neglect so great Salvation ? Heb. 2. 2. I appeal to your selves , You will go from the Law to the Gospel , from justice to mercy , but whither wil you go when you have departed away from mercy , and mercy is departed away from you . Thy judgment hastens , thou canst not not escape it nor prevent it , and truly it's coming more speedily and suddenly then thou art awar of . Thou bringest upon thy self swift destruction , & though thou sleepest yet thy damnation sleeps not . Hebr. 6. 8. the earth that often receives rain from heaven , and yet brings forth thorns is near unto cursing , look every day that God should curse al thy comforts , thy out-goings , and thy in-comings , Prov. 28. 14. He that bardens his heart fals into mischief , fals into it , and is overwhelmed with it al of a sudden ; he may fal into any tempration , he opposeth that counsel that should preserve him , falls into sins , he casts away that grace , and resists that spirit that should strengthen him ; nay being past feeling , such a one wil run to commit al wickedness with greediness , Eph. 4. 19. Hell and Divills and 〈◊〉 are let loose upon such , the light of nature , evidence of reason , dictates of of Conscence , authority of the law , terrors of judgments , intreaties of mercies , the hard heart hath cast away al these , and therefore rusheth into what evil comes next , against Conscience , command , reason , sence , nature ; men put of the principles , not of humanity , but of sence , and become more base than the beasts themselves , do that which beasts wil not do , and morality is ashamed to speak ; As the ship when the anchors are broke , and cable cut and a mighty tempest arises , she is wholly left to the rage of wind and weather . When men harden their hearts God swears they shal never enter into his rest . Hebr. 3. last . Ground of COMFORT to support the sincking spirits of broken hearted sinners when they seem to faint under the fierce displeasure of the Almighty , and to be 〈◊〉 with the unsupportable weight of the wickedness of their own souls which they are neither able to avoid , nor 〈◊〉 to undergo . Here hence is matter of sound refreshing both to the parties that are the patients , and bear 〈◊〉 bitterness and burden of their sorrow ; to their friends , who as spectators do mourn with them , and are affected with a fellow feeling of the evil of that which they find experimentally ; let me speak a word severally to them both . Know therefore to thy comfort thou distressed soul , this sorrow and anguish which now oppresseth thee , it s not unto death , nay it s the onely way and means to deliver from death , from the death of sin , and that security in which thou lyeft , without either sence of thy misery , or the least appearance and possibility of deliverance , from the death everlasting of thy soul unto which thou wast hastening amain : As it is with a dead body when with rubbing chafing , and pouring in of hot waters there is some kind of warmth coming and overspreading the parts , there is good hope the soul is again returning , the man reviving again ; It s so in this spiritual quickening of a soul dead in sin , stone dead , stiff & insensible of the distempers that lodge within him , & take possession of the whol frame of the inward man , as stif coldness takes possession of a dead body ; when the Lord begins to affect the sinner und makes throughly sensible with Godly sorrow , by rubbing and chafing in of sharp reproofs and passionate exhortations , there is a kind of spiritual warmth coming into the soul , and certain evidence like a harbenger or immediate forerunner of life , and 〈◊〉 which wil undoubtedly take up their 〈◊〉 in the soul , he that goes in the vally of tears he 〈◊〉 on comfortably because he goes in the right way to Zion , they shal go weeping and mourning with their faces toward Zion , 〈◊〉 . 50. 4. this is the guise and the way of such who are travailing towards the holy land , Immanuels Land , the land of Promise , they may be content to bear the hardness of the way when they are sure to attain the end of their journey , the salvation of their souls , that wil pay the charges and recompence the labor and quit cost in the issue ; it 's the travellers conclusion that carries them through the harshest way they meet withal he hath never an il day that hath a good night , and when he finds the marks of the way that are given him , the directions that are suggested to discover his approach to his own home , that makes him 〈◊〉 al the rest , as happily they may be to this purpose , 〈◊〉 you are passed so many dayes journey you shal come 〈◊〉 last to a most tedious and heavy way , and deep waters such as you must be forced to swim , can feel and find no bottom , yet if you keep the right causey there is no danger at al ; It 's a sad way , but sate , and then know you may , you are nearer home , 〈◊〉 danger is past , and the worst is over , ye are within sight of your own house ; when the traveller who hath taken these directions , and retaynes his marks in his mind , when he finds that by experience which hath formerly been spoken , the way mervailous heavy , tedious , he sticks fast in the mire and clay , anon the waters are so deep that he feels no bottom , he remembers and concludes now I know where I am , I am sure I am in the right way and certainly near home ; this makes him devour al the difficulties wet and weary , he feels he fears nothing , he thinks of nothing , but his wife wil welcome him , his children rejoyce in him , his friends refresh and accompany him , there he shal take up his lodging and refresh his weary nature ; so here , in thy spiritual travel when the weight 〈◊〉 thy sins which of al other is the heaviest , the loss of a God , and his favor and presence which are depths and floods of distress which come even to the soul , there thou findest no bottom they are unsufferable unsupportable , then lift up thy head , know this is the right way to Christ , and thou near home , even within the ken of the Promise of eternal life ; Thou wilt come immediately to Jesus the Mediator of the new Covenant , thy head and husband , who wil wipe awayal tears from thine eyes , who wil embrace and welcome thee in the armes of his mercy thee into the bosom and bowels of his love , & rejoyce over thee with everlasting joy , come thou mourning weary and weatherbeaten sinner , I have wept for thee and died for thee , and prayed for thee , and looked many a long look for that distressed soul , Oh be humbled , be estranged and divorced from thy lusts , when wil it once be , Oh welcome , though come weary and tired , no sooner there arrived but the spirit of comfort shal poure peace into thy Conscience which passeth al understanding , & joy unspeakable and glorious , al the first born of God they wil come about thee and be glad to enjoy thy fellowship , and the innumerable company of Angels wil sing Hallelujahs in heaven , peace on earth and good wil towards men ; God and Christ , Heaven and Earth , Men and Angels rejoyce in thee and thy condition , and why may est not thou be refreshed in it ? There is no other way whereby God can according to covenant convey spiritual good to thee , no other way whereby thou eanst receive it . Be therefore forever comforted in thy condition , God must cut if he cure thee of a stony heart , God must wound that secure and careless soul of thine if ever he heale it , so himself professeth it is the method he takes in relieving the misery and distressed and sinful condition of a son of Adam , Isa. 19. 22. The Lord shal smite Egipt and shal heal it , and they shal return to the Lord , and be wil be entrated of them , and he wil heal them . Oh but my terrors have been many formerly but never as now passing strength ; my burdens were 〈◊〉 before , but never such as now beyond al extremity , above al the ability I have , beyond al possibility I can conceive , to endure and not to dy under them in everlasting discouragement never to look for any good . Therefore thy comfort never so near as now ; As in child-birth , so in this new birth , the stronger and sharper the throwes , the more speedy and successeful the deliverance . As it is in the cure of an old festered sore , al the while it breaks and runs there is some ease , but there is yet no cure while the core remains , when that is pressed out though it be with much pain and extremity , yet then the healing comes on with most speed . When thy sorrowes have seized upon thee and thou hast breathed out thy sighs and complaints to God , there hath happly been some ease , Oh but there was a core of some bosom lust or corruption that lay within , and yet not loosened and dislodged , and there is no perfect cure or healing wil befal so long as that remaines , and there must be much pressing , much struggling by word and paryer , before that wil part , and when thy heart parts from that , know undoubtedly , health and Salvation and comfort is near . Comfort ? Alas what do ye speak to me of comfort ? who am unfit and unworthy , nor have any right unto it , Light is sowen for the righteous and joy for them that are upright in heart , yea but they have it hardly for whom it was prepared even planted and sown of purpose , it 's their harvest let them reap it and receive it . But what have I to do with it , to put my sickle into anothers corn , who am a sinful unrighteous wretched creature ? Not onely the righteous who by the power of grace can subdue sin , but even the mourners in Sion who by the spirit are burthened with their sins , these I say have allowance and that from God to share in this comfort . Blessed are they that mourn they shal be comforted Math. 5. 3. thou Sayest thou art not , thou findest none for the present ; be it so , that is not in the promise but it's sure enough thou shalt be , that is sufficient : God wil make thee stay for it , and beg for it , and prize it before it come , that thou mayest be thankful for it when it comes ; it shal be in Gods time and in due time , and if thou wouldst have it before , know thou art not sit to receive , nor God willing to bestow , thou hast it not in hand , but its 〈◊〉 in hope ; it wil be and wil not fail , and the reversion of it , is sufficient to support thee to live in hope ; nay it is a portion provided on purpose and came for this very end ; Isa. 61. 3. to appoint unto them that mourn in Sion beauty for ashes the Oyl of gladness for the spirit of heaviness , yea God himself wil come for this end to bring consolation uto thy soul. That 's a likely matter indeed when the vileness of my corrption makes me loathsom to my self , and weary of mine own soul , how justly may God loath me and estrange himself who is so great and holy a God. That which thou conceivest a cause why God should withdraw his presence , it 's that why he delights in thee ; thy sins are loathsom that 's true , but to loath thy sin , and thy self for them , its that which makes way and room for the Lords both Love to thee and presence with thee , Isa. 57. 17. Thus saith the high and lofty one that inhabits eternity I dwel with him also that is of an humble & contrite spirit , to revive the heart of contrite ones . The greatness of God and holiness of God takes most content in a broken heart burdened with sin and loosened from it . And herein the doubts of a distressed soul may be answered , and discouragments also cured and removed , wil so great a God vouch ase to cal upon so base a creature , so holy a God , so sinful , so filthy and polluted a sinner ? yea behold ; God reveals him 〈◊〉 in the height of al his greatness and holiness and professeth he hath but two habitations where he takes 〈◊〉 , i. e. the highest heavens and a broken heart , that sees his own weakness and therefore the greatness and power of God is most 〈◊〉 , it ackonwledeth its own vileness 〈◊〉 〈◊〉 〈◊〉 own filthyness , and there the holiness of a God is most honored , feared and advanced , therefore the 〈◊〉 for God to dwel in where his honor may most of al be advanced ; and he comes with his cost , and for this intent and purpose , that he may revive and quicken , therefore he wil not , therefore he cannot miss of his end , and the attaining of that he intends nor thou of thy comfort . It 's matter of comfort to such 〈◊〉 are frinds and wel-wishers to those burdened and distressed creatures ; Mourn for them you should , but yet be comforted with them you ought . For if you desire their good in truth and in earnest , its certain they are now , and never were before in the road of mercy , in ready way , yea the onely way to attain favour and everlasting compassions from the hand of the Lord. It 's now the day of Gods visitation , the Lord seemed to pass by as a stranger before , as though he cared neither for them , nor the welfare and comfort of their souls , but suffred them to live and dye in their sins not so much as looking after them : behould now is the day of their visitation , wherein the Lord comes to visite the sinner , and to enquire touching the eternal prosperity of the soul , to loosen him from the power of his lusts , and to free him from the prevailing power of those corruptions , that would certainly ruinate his happiness , Yea now the spirit seems to travel upon the soul until the Lord Jesus be formed in him , when as formerly he bore the image of sin and Satan , so the Father of the Prodigal when his heart had been pinched under the pressures and miseries of his baseness brought upon him , and constrained him to take thoughts of forsaking his former course , see what solace it was to his Father . For this my son was dead but is alive again , he was secure , he is now affected with the sight and sence of his sin , he was hard-hearted and perverse in his way , now he is plyable and yeilding to any impression . I speak it the rather because carnal persons conceive that this broken heartedness is a kind of curse , and that which makes men unsuitable to their Places , and unserviceable wholly for any imployment ; the prophane Husband , the unjust Master , the loose Companion , curse the day that ever the Minister came amongst them ; the wife was vain and froathy to suit 〈◊〉 folly ; but now the former 〈◊〉 is turned into mourning , she grows mopish and melancholly , there is no content in her : The Apprentice that was as the Glove to the Hand , fitted his turn at all times , at al assaies , would lye for his humor , cozen for his profit , but now forsooth is grown so tender and conscientious , he dare do nothing , there is no service in him ; his companion that would ruffle it out in mirth & jollity , is becom so pensive under the pressure of his Conscience , that there is no society in him ; they look at them as lost and undone persons , the Preacher hath spoiled them , they are fit for nothing . And so also some poor ignorant people whose waies were civil and moral , and never acquainted with Gods manner of dealing in such cases ; when they see their friends , and children , and kindred , sinking under the sence of their sin , and Gods displeasure , their hearts taken up wholly with attendance to their own Spiritual necessities , and taken off from all other occasions ; they look at it as a kind of madness and distraction , and they fear they will not come to themselves again , when in Truth they never came to themselves before now , nor in truth considered where they were , or what they did : whereas this broken-heartedness doth not impair any mans abilities , but turns them the right way , and improves them for the Lords advantage ; it makes men unhandy to sin , but fit for the Service of the Almighty ; only it is a spiritual sickness , and you must in reason wait til the extreamity be over , before the party can be free for any work but this , because he finds this most needful : He that takes Physick retires into his Chamber , but it is not to hinder his imployment , but further it for future time ; the Child when he sees the Grapes a pressing , he fals a crying ; and fondly conceives his Father spoils them , to bring 〈◊〉 out of them : The unexperienced stander by imagines that the pieces of Gold that are put into the refining pot , and that into the fire , will utterly be spoiled , until he sees a Vessel of Gold framed out of them , glorious for shew and Service , he then changeth his mind . So here ; when thou 〈◊〉 the Lord putting men into the furnace of his fierce wrath , scorching their Consciences , know , the Lord hath them now in the 〈◊〉 , and intends to make them Vessels of Grace and Mercy , who before were Vessels of Dishonor , fit for nothing but to serve sin and Satan , help thou 〈◊〉 the work , and 〈◊〉 in it ; and as Paul in a like case wish'd , That not only they , but all ; thy friends , and children , and kindred , 〈◊〉 not almost , but altogether such as they are , broken-hearted sinners . DIRECTION . How to carry ourselves towards distressed sinners in this condition , who are thus pierced unto the heart , whose perplexities of spirit are such they cannot express , and their pressures beyond strength , more than they are able to undergo . We should yern towards them in mercy , and put on the bowels of tenderness and compassions towards them in lending what possible relief may be to the utmost of our abilities ; not only Religion will enjoyn this , and reason perswade , but even Nature and Humanity might compel and constrain us hereunto . It was that which the Law enjoyned , Deut. 22. 4. Thou shalt not see thy Brothers Ox or his Ass fall down by the way , and hide thy self from him ; but thou shalt surely , Surely help him , q. d. Let all alone , use no pleas , make no excuses , this must and ought to be done ; Doth God take care of Oxen ? No , it is for our sakes it was spoken ; Shal the Ox be burdened , & not the heart under pressures be relieved ? Shal the Ass fallen be raised again , and the Conscience bowed and crushed under the weight of everlasting vengeance , not be comforted ? There Life natural is only endangered , here Eternal Salvation is hazarded ; therefore their greater need calls for the greater pity . As Job complained , Job , 19. 21. Have pity upon me , O my friends , have pity upon me , for the hand of God hath touched me . The spirit of a man will 〈◊〉 his infirmity , but a wounded spirit , who can bear ? Lend a hand therefore at such a dead lift , and help him to bear that , that no creature of himself is able to undergo ; have such in your minds dayly , carry them in your prayers , keep them dayly in your hearts ; when a party is in a fainting fit , dying away , how readily doth Humanity lead men to lend present help ; one man holds , another rubs and chafes , a third applies warm cloaths , each man strives to come first , and to do most ; I pray you take of my Water , take of my Bottle , &c. that 's but a sudden 〈◊〉 over the heart that wil suddenly pass away ; but this is a wound that hath pierced through the soul , bleeding and sinking with Hellish horrors , breathing out his sighs , Oh when , Oh when wil it once be ? He that hath not put off Humanity , and the very Nature of a man , he cannot but put on tenderness and commiseration towards such ; and therefore what shal we think of those , who instead of tenderness and pity , which they should express towards such , their hearts rise in bitterness , and indignation against them ; yonder be your broken-hearted persons , &c. It 's no great matter , you may see what they have got by Sermon gadding , what may we think of such ? We may say , and think as Job speaks , he that is in misery , should be comforted by his Brethren , but men have forsaken the fear of the Lord , Job , 6. 14. It 's an Evidence of an Egyptian when an Israelite is going out of Egypt , he stinks in his Nostrils ; nay , a sad argument of a soul devoted to destruction , Deut. 25. 17 , 18 , 19. EXHORTATION . As to proceed the right way , so never to rest until 〈◊〉 come to the right pitch of this saving sorrow , otherwise we shall lose our labor , all the pains , and 〈◊〉 , and trouble we take , wil prove indeed unprofitable , we shal lose our labor , and our souls and all ; we should not content our selves therefore with a slighty touch to have the skin happily a little rippled , or the heart stabbed now and then with an overly stroak , but stay not until we come to the bottom ; to be pierced through and through again , until we see our 〈◊〉 bleeding out their heart blood , and the core of our corruptions coming out ; true it may be , it wil cost hot water , time and toyl , before that day come : be it so , but it wil quit cost when ever it comes ; the longer the seed time , the larger the Harvest ; They 〈◊〉 sow in Tears , shall reap in joy , let us not lose all for a little : The Patient wil tel you , why should I be cut for the stone in the Reins , if the stone never be taken away , and I cured ? Hath then the punishments which have been threatened , the stroaks and terrors of Conscience which thou hast felt , the dreadful displeasure of the Almighty , which hath been denounced and seized upon thy soul , have they happily wrested tears 〈◊〉 of thine eyes , bitter confessions out of thy mouth , and forced thee to pensiveness in thy carriage , and perplexity in thy Spirit ? &c. All this is good so far ; but it wil do thee no good , if thou goest no further . Say with thy self , what sorrow have I more than Judas had ? what do I do more than Cain did ? what difference betwixt my complaints , and Esau's tears ? Do I out of horror of heart , vomit out my sins by confession ? So did Judas . Do I make Restitution ? So did Judas . Do I wander up and down racked in a restless condition ? So did Cain like a Vagabond upon the face of the Earth . Do I sue to God for a blessing ? So did Esau , and that with tears , and that with importunity . Take not up thy stand here , but say , Oh Lord , that I may have somthing more than Hypocrites , do somthing more than Reprobates can do ; have I suffered all these terrors , wept al these tears in vain ? If so be it be in vain ; Oh let me not have sorrow only , but that true sorrow that may cause repentance never to be repented of : Go then beyond al horrors and fears , and stay not before thou findest and feelest thy sin worse than al thy plagues , or else thou never feltest them aright ; Look not to punishments that are cross to thy comfort and 〈◊〉 , but look to the stubbornness and resistance of 〈◊〉 heart , which 〈◊〉 cross to God and his Holiness , and holy . Laws ; 〈◊〉 that be heaviest of all other evils , which indeed is the greatest evil of all . This too much hast 〈◊〉 the new 〈◊〉 makes many 〈◊〉 Christians , still born , not begotten again to a 〈◊〉 hope , 1 〈◊〉 ; They heal themselves before God heal them , make 〈◊〉 before sound 〈◊〉 ; not that they can apply too soon , if they apply truly ; but they think they do apply 〈◊〉 they neither do 〈◊〉 〈◊〉 Keep thy heart in foak by godly Sorrow until thou 〈◊〉 thy corruptions like noysom weeds come up kindly by the roots ; 〈◊〉 〈◊〉 feelest sin as sin in the bitterness thereof , that thou fearest al sin in the least appearance thereof : that whatever shal be conceived , or be discovered to be such , the 〈◊〉 , notice , inclination , disposition , or suspicion thereof , thy heart may 〈◊〉 to come 〈◊〉 any provocation leading that way , and may readily listen to what ever may 〈◊〉 help or direction to avoid it or subdue it . Bear thy burden till the Lord ease thee , be in prison , and let the Iron 〈◊〉 into thy soul , until the Lord 〈◊〉 and deliver thee , and bring thee out of the house of Bondage ; then shal thy mouth be filled with laughter , and thy heart with joy , and that joy shall no man take away from thee ; travel the appointed months of mourning , and then thou shalt be delivered with success , and attain the 〈◊〉 that wil stand by 〈◊〉 . How may we get help against the stubbornness of but hearts , against that resistance and 〈◊〉 that we find in our selves to this contrition of 〈◊〉 ? The Directions are Three . Do not tug with this resistance in thine own power , or any ability that is in thee ; do not in thine own strength contest with that rebellion , for it 's certain this wil make it excessive rebellious ; when thou seemest to 〈◊〉 violence to thy self , thou wilt be more 〈◊〉 , nay thou wilt grow to a kind of felness and 〈◊〉 of opposition against the Work of Gods Grace ; Sin becomes out of measure sinful by the Commandement , Rom. 7. 13. and instead of quarrelling with thy sins , thou wilt quarrel with the Almighty ; and if I do what I can , why should not God help me ? Mark , now you are quarrelling with God ; and because you cannot do what you should , you wil do nothing : this is ordinary and usual , you wil find a Hellish fierceness of Spirit upon this turn . You wil say , What shall I do ? Come and bring thy soul into Gods Presence , lay thy self down in his sight , and tell the Lord that thou art a Traitor , and which is worse , thou canst not but be so , that 's thy misery ; make known al the base abominations of thy heart and life before the Lord , and al that 〈◊〉 and opposition that thou findest in thy soul to Christ and his Grace , beseech him to take away the treachery and falsness of thy heart , beseech him that he would do that for thee that thou canst not do for thy self ; tel him that thou would'st chuse not to be , rather than to be thus treacherous ; tel him that he hath said , he will take away the heart of stone , Ezek. 36. 26. and that it is not in thy power to put it away , and therefore leave thy soul there , beseeching him to make known himself as a God hearing prayers , pardoning sins , and subduing iniquities ; plead the Covenant of Grace , and the Promises of it , that al is freely , and firstly , and wholly from himself , that he must make us his People , he must make us humble and broken-hearted ; Look to Jesus Christ , and beseech him that 〈◊〉 the Keyes of Hell and Death , that he would unlock those brazen gates and doors of thy heart , Rev. 1. 18. Do not fear the terror of the Truth , so 〈◊〉 to step aside from under it , and withdraw thy self from the 〈◊〉 of it , but think of the goodness of it ; as a man , though he fear the bitterness of the Pill , yet knowing it 's a means of his health , he is willing to take it : So here . When God moves , move thou ; when he stirs , stir thou ; many a man neglects 〈◊〉 stirrings of the Spirit of God , and never hath the like again , and then on his death bed cries for his old terrors . Oh therefore when the Truth meets you and stirs you , keep 〈◊〉 heart under it , and follow the blow in secret , and bless God that hath opened thine eye , and 〈◊〉 thine heart in any measure , and let thy heart lie stil under the stroak of the Truth : the want of this is the reason why many a soul is so long under the workings of Contrition , and never grows to any settlement , because 〈◊〉 keep not their hearts under the power of the Truth , which would throughly break the heart for sin , 2 Kings , 13. 19. The Prophet bids the King smite , and he smote thrice and ceased , whereupon the man of God was wroth , saying , thou should'st have smitten five or six times ; then bad'st thou smitten the Syrians till thou had'st consumed them . So when God hath been grapling with thy heart , and would have plucked thee out of the paw of the Lyon ; thou hast prayed once , or twice , or thrice , it may be ; and then after a while , thy care , and diligence , and endeavors are over ; thou should'st have prayed six times , thou should'st give God no rest , nor thy own soul any rest , thou should'st never cease striking until thou hast destroyed those corruptions of thine . Possess thy soul with the ticklishness and danger of that condition thou art in . In regard of the secrecy and difficulty of the work , how easily may I be deceived , and how dangerous is it if I be ; a failing here can never be repaired afterward ; if never broken for sin , then never broken from sin , then never united to Christ , and then thou shalt never see the face of God in Glory : think how many have miscarried in this place : as when a Marriner sees the Mast of a Ship , he fathoms the Water , and tacks 〈◊〉 , and looks about him , lest 〈◊〉 〈◊〉 , we split upon the rocks also . So do thou look to thy self here , thousands have sunk and split themselves here , and thou art in danger ; and know , that if thou doest 〈◊〉 here , thou art 〈◊〉 for ever . They said to Peter , and the rest of the Apostles , men and brethren , what shall we do ? Here we have the carriage of these Converts , as a fruit of that piercing and brokenness of Spirit , which was wrought in them by the power of the 〈◊〉 , the inward disposition of the heart discovers it self by the outward expression of their speeches and 〈◊〉 here laid forth before us , as 〈◊〉 special effect which followed presently , and 〈◊〉 therefrom . The breaking of the clouds by 〈◊〉 and 〈◊〉 , beings a storm with it usually ; the 〈◊〉 in their speeches ; argued thunder and lightning in their spirits : look how the temper and constitution of the body goes , so the pulse beats in his proportions answerable ; the Spirits few , and heart faint , and actions feeble , it moves marvelous weakly ; if the 〈◊〉 be marvelous quick and speedy , the Physitian wil tel you there is a Feaver stirring , and it may be hazardful , that hath now seized upon the Nature of the party : Look as our hearts and consciences are affected within , so wil be the 〈◊〉 of our words and actions without 〈◊〉 their 〈◊〉 was deep , and their 〈◊〉 are bitter , which here they make . In it observe Two things . 1. The parties to whom they tender their complaint , Peter and the Apostles . 2. The 〈◊〉 it self . The part 〈◊〉 are described and set forth two wayes , 1. In regard of the office unto which they were now called . Peter and the Apostles . 2. In regard of that esteem and respect they 〈◊〉 them , they lovingly and tenderly here greet them , men and bretheren , a stile and compellation that holds forth endeared affection with it , so far are these men altered from what they were , from what they said , from what they did , ere while they scorned them , now honored them , not long since they reproached them , are not these men ful of new wine ? and now behold they reverence and fear before them , they rejected their counsel before and are now forced to crave it , yea right glad to hear and receive it . In a word , they repair to them as messengers of Christ , they 〈◊〉 them as bretheren , the world you see is wel amended . Look at the complaint as it looks to the parties and there wee have two points we shal speak briefly to them both . They whose hearts are pierced by the Ministry of the word , they are carryed with love and respect to the Ministers of it . Men and Brethren , they be words of honor & love , & they spoke them seriously and affectionately , they mocked them before , and they now embrace them , they cared not what tearms of reproach they cast upon their persons , they know not now what titles of love and tenderness to put upon them , they now fal at their feet as clients , who flouted them before as enemies , so it was with the jaylour Acts , 16. 30. 31. 34. how kindly doth he use Paul and Silas whom 〈◊〉 he handled so currishly , beyond the bounds of reason and humanity , he entertains them in the best room of his house who before thought the worst place in the prison too good for them . He baths their wounded parts which he had whipped and stocked before , fears and trembles before them as his counsellors , whom he handled most harshly 〈◊〉 as Prisoners ; he feasts them as his guests whom he had struck as Malefactors ; the wind was in another dore , the man is of another mind yea is another man than he was . God had no sooner opened the heart of Lydia to attend the word but her affections were exceedingly enlarged , towards the dispensers thereof . Acts 16. 15. so that the cords of her loving invitation led Paul and held him captive , he professed she compelled them i. e. by her loving and affectionate expressions , prevailed with them for a stay . And while Paul had the Galathians under the Pangs of the new birth and Christ was now forming in them , they professed they would have plucked out their eyes and have given them to the Apostle , Gal. 4. 15. Naaman hath no sooner his leprosy healed , and his heart humbled and cut off from his corruption , but he professed himself and what he had is at the devotion of the Prophet , and that not out of complement but in truth , 2 Kings 5. 15. Take a blessing from thy servant . Reasons are two . They see and know more than formerly they did , when happily the crooked counsels of others deceived them , and their own carnal reason couzened and deluded their own souls that they mis-judged the men and their doctrine also . As that they did not speak the truth , or else had some crooked and self-seeking ends in what they spak ; As either to gratify other mens humors whom they would please or else to set up their own persons and praise and esteem in the apprehensions of others as singular men and more than of an ordinary frame ; and therefore would wind men up to such a high pitch of holiness , and force them to such a singular care to fly the very appearance of al evil , when it s more than needs and more than God requires , and more than any man can do but now they find by proof and are forced out of their own sence and feeling to acknowledg the truth of what they have spoken , and what they have heard , & themselves also , to be the faithful ambassadors of the Lord Jesus , and therefore 〈◊〉 to be believed and attended in their dispensations and honored of al. So Paul 2 Cor. 4. 3 We hope we are made manifest unto your consciences Thus the Woman of Samaria when our Savior came home to the quick and met with the secrets of her heart , she then fel from her taunting and slighting of our Savior to admiring of him , Come saith she behould the man that told me al that ever I did , is not be the Christ. John , 4. 29. Look as Nabuchadnezzar said , Dan. 4. last , now I know the God of Daniel is the true God , and now I praise the living God , so when they have been in the fire , and God hath had them upon the anvil , now I know what sin is , now I know what the danger is , now I know what necessity there is to part with sin ; when the Patient hath found the relation and direction of the Physitian hath proved real it makes him prize and honor his skil and counsel , for ever ; and for ever to have his custom , 〈◊〉 the Pythonist was compelled from the power of Pauls administration to confess , these are the Servants of the living God which shew unto us the way of Salvation , so here . 〈◊〉 they see more and can therefore judge better of the worth of persons and things ; so their conscience now hath more scope , and the light of reason hath more liberty , and allowance to express that they know , and nothing now can withstand and hinder ; for while men are held captive under the power of their lusts and corruptions of their hearts , in which they live , and which for the while they are resolved to follow ; though 〈◊〉 reason happily do yeild it , and their own hearts and Consciences cannot but inwardly confess it , the persons are holy , the 〈◊〉 are 〈◊〉 which they condemn and dangers dreadful which they 〈◊〉 ; yet to profess so much openly to others , and to the world were to judg themselves while they would acquit others , and condemn their own courses , while they 〈◊〉 praise and honor the carriages and persons of others , 〈◊〉 therefore darken the evidence of the word by 〈◊〉 〈◊〉 and reproaches , 〈◊〉 the wittness of 〈◊〉 and stop its mouth that it cannot speak out . Thus 〈◊〉 1. 18. they hold down the truth in unrighteousness When the truth that is by their judgments assented unto , and by their hearts yeilded , and therefore should break out and give in testimony to the good wayes of God : their corrupt and unrighteous and 〈◊〉 hearts hold it prisoner , wil not suffer it either to appear unto others or prevail with themselves ; As it 〈◊〉 with the Scribes & Pharisees when the wonder was wrought by Peter , say they Acts , 4. 16. that indeed a not 〈◊〉 miracle hath been done by them is manifest to all 〈◊〉 dwel in Jerusalem , and we cannot deny 〈◊〉 ( q. d. they would have done it if they could ) but that it spread no further , let us charge them straitly that they speak no more in this name . But here when the conscience of a poor sinner is convinced , and the heart wounded , and that resistance and gainsaying distemper is taken off and crushed , now 〈◊〉 is in commission and hath 〈◊〉 scope & the coast is now clear that reason may be heard , now the broken hearted sinner wil speak plainly , these are the guides that God hath setup , their direction I wil attend , these are the dear and 〈◊〉 servants of the Lord whom I must honor , and with them I would 〈◊〉 trust my soul , not with the blind guides , and 〈◊〉 teachers , who daub with untempered morter and are not trustie to God , nor their own souls , and therefore cannot be 〈◊〉 . Oh send for such though 〈◊〉 〈◊〉 life time they could not endure the 〈◊〉 , abide the presence , nor allow them a good word 〈◊〉 their persons and proceedings and professions , ( yea that they wil confess ) but it was directly against their own judgment and knowledg and Conscience , myne own heart often gave my tongue the lye , when I did so speak and so 〈◊〉 their conversation , otherwise , I must have condemned 〈◊〉 own course and Conscience also , but the Lord is with them , and the 〈◊〉 is with them , and a 〈◊〉 wil undoubtedly follow them . Ask why these poor pierced sinners did not go to the Scribes , they would tel the truth . Oh it was 〈◊〉 that deceived us , led 〈◊〉 drew us to the commission of this hellish wickedness ; we cannot cal them teachers but 〈◊〉 , they could never help themselves , therefore not help us . INSTRUCTION , Sound contrition and brokenness of heart brings a strange & a sudden alteration into the world , varies the price and valew of things and persons beyond imagination , turnes the market upside down ; makes the things appear as they be , & the persons to be honored and respected as they are in truth , that look what the truth determines , reason approves , and Conscience witnesseth , that account is current in the hearts and 〈◊〉 of those , whose hearts have been pierced with godly sorrow for their sins . Because 〈◊〉 not by outward appearance as it is the guise of men 〈◊〉 corrupt minds , but upon experience , that which they have found and felt in their own hearts , what they have seen and judged in their own spirits , they cannot but see so and judg so of others . Those who were mocked as men ful of new wine , are now the precious servants of the Lord , flouted to their 〈◊〉 not long since , now they attend them , honor and reverence them , yea fal at their very 〈◊〉 . It was before men and drunkards , now men and bretheren , the world you see is wel amended but strangely altered . It was said of John Baptist the fore-runner of our Savior , and the scope of 〈◊〉 doctrine was mainly to prepare the way for the Lord , it 's said of him that Elias is come and hath reformed al , 〈◊〉 a new face 〈◊〉 frame in the profession of the Gospel , Math. 17. 11. Turned the disobedient to the wisdom of the just men , the hearts of children to the fathers , that though they were so degenerate that Abraham would not own them had he been alive , yet when the Ministery of John had hammered and melted them for the work of our Savior , they became to be wholly altered , their judgments altered and their carriage also . For in truth the reason why men see not the loathsomness of other mens sins , or else have not courage to pass a righteous sentence upon them , It is because they were never convinced to see the Plague sore of their own corruptions , never had their hearts affected with the evil of them in their own experience but their own Conscience was misled out of authority , and stifled that it durst not outwardly condemn that which inwardly they could not but approve . They therefore who either do not see their own evil , or dare not proceed in open judgment to condemn , they wil either not see or not pass a 〈◊〉 judgment upon others , so Paul intimates to Agrippa , Acts , 26. 8. 9. let it not seem strange Oh King for I my self did think I should do many things against the name of Jesus , which I also did . q. d. whiles thou so 〈◊〉 thou wilt see as I 〈◊〉 , and do as I did , but after God had entered into 〈◊〉 with him and spoken dreadfully to his soul see , 〈◊〉 is another man and of another mind ; he destroyed the Churches , now takes care of them ; he that hated the name and Gospel of Jesus counts al things dung and dross for the excellent knowledg of Jesus , the world is wel amended but its mervailously altered , and therfore we have found this man a Pestilent fellow Acts , 17. 16. he hath subdued the state of the world . TERROR , this shewes the dreadful and miserable condition of al those who after al the light that hath been let into their minds , conviction into their 〈◊〉 , horror into their hearts touching the evils that have been committed and come now to be discovered unto them , they loath the light that hath layd open their evils , distast those persons and preachers and Christians most , that have dealt most plainly to descover the loathsomness of their distempers , it shewes the 〈◊〉 corruption of the mind and heart that grows worst under the best means , and cleaves most to its sins under al the choycest means that would pluck their sins from their heart , and their heart from them , they are either fools or mad men that 〈◊〉 endure the presence of the Physitian without whose help they could not be cured . This is made an evidence 〈◊〉 the estrangment of Gods heart from a people , and an immediate fore-runner of their ruin . Isa. 9. 13. 14. 17. For this people turneth not unto him that smote them , neither do they seek the Lord , therefore the Lord wil cut off from Israel head & tail , branch & ush , one day therfore the Lord shal have no pify on their young men nor mercy on their fatherless , for every one is an Hipocrite . It takes away al pity in God , al hopes in themselves of any good . After Pharoah had many qualmes & recoylings of spirit by Moses dealing with him , & the miracles which he had wrought for his repentance , & at last sides it with the hellish stiffness of his own stubborn heart , so that he cannot endure the speech or presence of Moses any more , Exod. 10. 28. get thee from me , see my face no more , for the day thou seest my face thou shalt die , God sends ' Moses no more , but sends his plagues to destroy his first born he wil not see the face of Moses he shal feel the fierceness of the wrath of the Lord. He that is truly pierced by the Ministry of the word , he is buisy to enquire and ready to submit to the Ministers of God making known his mind therein . They who never had thought of their own condition never craved nor cared for the counsel & direction of any in the things of God , as seeing no need of either , but now the case is otherwise every mans heart is now ful of fears & his mind sul of doubts , and he is stored with questions ; they al with one mouth , and one mind , as one man that had but one heart , they said one spake it , but al consented q. d. that is al our cases , that is al our de 〈◊〉 men and bretheren , we can find no rest in our hearts nor resolution in our judgments , we could not but come and seek and we shal be more glad to receive counsel and guidance from you , So that broken heartedness doth two things which are the two Parts of the Doctrine . 1. It makes men buisy to enquire . 2. Ready to receive direction from Faithful Ministers . A true fight and sence of a mans finful condition sets men upon the search , awakens men out of that senceless security in which they were buried , makes them look about them , puts them upon the serious consideration of their own spiritual condition , not long before they scant thought whether they had louls to be saved , or sins to be pardoned , or mercy and grace to be looked after , they never put it to the question what they could say or shew for heaven , but now they begin to think with themselves what they are ; this is set forth to be the guise and behavior of converting sinners when God begins to tamper with the hearts , for the alteration of their states . Jer. 50. 4. In those dayes and at that time , when God hath stirred their hearts to recover themselves out of the Babilonish Captivity , ( Deliver thy self O Sion , 〈◊〉 who dwellest with 〈◊〉 Daughter of Babilon ) See how they bestir themselves , Going and weeping shall they go and 〈◊〉 the Lord their God : weep stil , and go stil , sorrow stil , and seek stil ; they who stirred not a foot before , nor looked after the Lord , nor their own happiness and comfort . So it was with Ephraim , when the Lord began to work his heart to a right apprehension of himself , Jer. 31. 18. while he was in his Natural Condition , he was like an untamed Bullock , unacoustomed to the Yoke ; but when the Lord had taken him to task , then he begins to 〈◊〉 with himself , and betake himself to new thoughts , verse 19. When I was turned , I repented ; when I was instructed , I smote upon my thigh : Thus John Baptists Hearers , when once the Word wrought kindly upon them , it made them al busie and inquisitive , even as one man , Luke , 3. 10. to 15. The People they came and asked , the Publicans they enquired , the rude Soldiers they also began to demand , Master , what shal we do ? This disposition of spirit set men a going who sat stil before as in a dream . The covetous Publicans whose thoughts were after their gain , how to compass their Commodities from every Quarter : the rude and unruly Soldiers , who cared for nothing , nor thought of nothing , but how to satisfie their own lusts , and sult their own corrupt desires , al was fish that came to net ; and the sottish multitude who meerly followed the sight of their eyes , after a bruitish manner minded that which concerned the out ward man , What shal we eat ? what shal we drink ? what shal we put on ? In likely hood had never a thought of God , nor of themselves , whether there were a Heaven to be expected , or a Hel to be avoided , but followed their present pleasures ; see now how serious and inquisitive they be , they now conclude somthing must be done , and they would willingly know what course they ought to take : when God sets upon mens souls , then they set upon their Service . The Reasons are Two : Because they now feel the evil they never feared before , now they see the danger and misery hanging over their heads , able to overwhelm them , and sink their hearts , which they never suspected formerly . And therefore now , not only Reason 〈◊〉 them , but their own safety , Nature and 〈◊〉 - love wil force them to bestir themselves to the utmost of their strength , and improve al their abilities to the utmost of their power , to prevent such over-bearing evils , and provide for 〈◊〉 own relief and welfare ; and so the more to use al diligence here , because they are unknown , and yet spiritual , which concern their eternal estate , and therefore cause most fear , and threaten most hazard , and therefore constrains them to seek 〈◊〉 and neer for succor and relief . So it was with the Prodigal when he came to 〈◊〉 , before he had not the right 〈◊〉 of his Reason , nor conceived of things as they were , but as frantick men fal , into fire and water , and fear nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing ; but now being come to the 〈◊〉 of his understanding , he considers , How many Servants are in my Fathers Family , that have bread enough , and I 〈◊〉 with hunger ? Luke , 15. 17. then he 〈◊〉 himself , I will arise and go to my Father , and say , &c. So it is with many prodigal , 〈◊〉 , deluded Creatures ; they spend time and strength , and lay out themselves ; 〈◊〉 nothing , and therefore fear no after-claps , until the time of Famine , and day of 〈◊〉 and horror come in upon them ; they never saw , need of reading , hearing , prayer , seeking and enquiry : but now when they find themselves besieged with sins and plagues , and dayly expect the execution to be done , Heaven frowning , Hell gaping , their Consciences 〈◊〉 , and themselves dropping down to the Grave , and their souls to Hell , they think it high time , and more than time to bestir themselves , to do what they can , and to cry for help and direction in so desperate distresses and danger ; I wil arise , and go confer ; I wil arise , and go enquire ; I wil arise , and go pray ; The whol need not the Physitian , therefore they do not send , nor yet are they willing to receive , nor care to enquire , or take any Physick ; but when the Difease grows fierce , and life is in danger , then post out Messengers , 〈◊〉 far and neer for a Physitian , search every bush , enquire of every man what might be good , what have you 〈◊〉 ? what would you advise ? So here . Thus God dealt with his People when he would awaken them , Hos. 5. last , In their affliction they will seek me early ; then Hos. 6. 1. Come let us return to the Lord , he hath wounded , and he will heal . The full soul loaths the Honey Comb , but never looks out for provision ; but the 〈◊〉 soul , that is now starving , runs if he can , if he cannot run , he wil go ; if he 〈◊〉 go , he wil creep ; enquires where he may have food , uses all means to get , he wil buy , or beg , or borrow . So here , &c. They begin now to see the folly of their own conceits , and that confidence which in former times they had ; how easily they could procure their own comfort , and how certainly without fail they could provide for the 〈◊〉 of their own souls , and everlasting happiness ; they said it ; and thought what they said , that there needs not so much 〈◊〉 to get to Heaven ; at the time of 〈◊〉 , and before their departure draw on ; it 's but bewading 〈◊〉 sins , and seeking to God for mercy ; Oh but when it comes too , they 〈◊〉 another 〈◊〉 matter of it than ever formerly they did 〈◊〉 , they 〈◊〉 at an utter loss with themselves , they know not what 〈◊〉 to take , which 〈◊〉 to turn ; they know not , poor Creatures , how to come at a Christ ; nay how to 〈◊〉 him , how to attain 〈◊〉 pardon or peace : And therefore now ( though 〈◊〉 late it may be ) they see they know not what to do , or how to turn their hand to any spiritual work , which in pride of heart , said and concluded , they could 〈◊〉 any thing : They are made of nothing but doubts and questions ; If thou 〈◊〉 est the gift of God , thou would'st ask of him , and he would give thee Water of Life . John , 4. 10. Thou knowest not that thou art poor , and wretched , and 〈◊〉 , and 〈◊〉 , Rev. 3. 17. Those that are ignorant of the way , wil 〈◊〉 〈◊〉 any man , ask of any child : So a soul under 〈◊〉 〈◊〉 and ignorances , wil enquire of any Christian , ask of any Minister that may direct him in the way he should take . This Doctrine is a Bill of Inditement against a world of ungodly men , who live in the Church , who may here read their doom , and the dreadfulness of their own condition discovered beyond all denial ; namely , to be such who as yet were never troubled , never so much as touched with a through sight and sence , of their own baseness , and cursed corruptions of their Natures and lives ; they are so far from being broken by the Truth , and batterred al to pouder by the power of an Ordinance , that indeed the day is yet to come that they 〈◊〉 any 〈◊〉 blow , from the 〈◊〉 Word of the Lord 〈◊〉 on upon their Consciences , by the hand and good Spirit of the Almighty , and that is evidenced out of the 〈◊〉 had they received the like impression with these Converts , they would have been 〈◊〉 upon the like practice with them , had their spirits been broken as theirs , they would have been as 〈◊〉 to seek out for succor and relief as 〈◊〉 do ; but alas this duty appears not scant in the lives of men , therefore this 〈◊〉 is far enough 〈◊〉 their hearts : If thou had'st been sick as they , thou would'st have enquired of the Physitian as they ; but where is the man almost that hath put the Quare to his own Conscience , propounded the Question seriously to others , out of the sence of his own want , for to make narrow search of his own estate , ' Men and Brethren , what shall I do ? He never saw need to do any thing , nor had heart to do any thing ; men therefore had never desire nor endeavor to seek direction ; when he hath been loth that men should put him to pains , and press him to diligence , and doing in this behalf . They make it a matter superfluous , and needless trouble thus to be taken up ; what needs all this ado ? ( say they ) and therefore they are willing to sit down with ease , but do nothing : they are setled upon their dregs , and endure not stirring , it 's a kind of Hell , and like the appearance of Death , to be pressed to diligent inquiry , to make their Calling sure , 2 Pet. 1. 11. The state of the World is somwhat like that which the Angels express upon the proof they had , when they went to survey the frame of things , Zach. 〈◊〉 11. We have walked to and fro through the Earth , and behold all the Earth sits still , and in at rest . Walk we from one Plantation to another , from one Society to another ; nay , which is yet a further misery , from one Assembly to another , all the Earth sits still , and is at rest ; there is no stirring , no trading in Christianity ; men cheapen not , enquire not after the purchase of the precious things of the Gospel , what shall I do to be quit of my self ? what shall I do to be severed from my sins which have pestered me so long ? prejudiced my peace so much , and if it continue , wil be my ruin ? As though Christ were taking the Charter of the Gospel from the present Generation , and were removing the Markes , there is no stirring , Trade is dead , men come dead , and sit so , and return so unto their Habitations , there is deep silence , 〈◊〉 shal not hear a word . What spiritual good they get , what they need , or what they desire ; men are willing to do nothing , and therefore they wil not enquire what they should do ; certain it is , the Word never wrought kindly upon thee , nor prevailed with that carnal and hard heart of thine to this day in any saving 〈◊〉 for thy spiritual good : thou never knewest what it was to be loft , 〈◊〉 thou never had'st a stir of heart to enquire the way to Sion , it 's made an Argument of a man in the bonds of 〈◊〉 , in the depth of his 〈◊〉 distemper , 〈◊〉 . 3. 11. They have no 〈◊〉 , 〈◊〉 do they seek after God ; and it 's made an evidence of Satans Rule , Luke , 11. 21. When 〈◊〉 strong 〈◊〉 keeps the Pallace , all his goods are at peace ; but when a stronger comes and 〈◊〉 him , he takes from him all his Armor wherein be trusts , and divides the spoil . The House and Pallace , is the Heart and Spirit of a sinner ; his 〈◊〉 and Furniture , are all those noysom lusts by which he 〈◊〉 〈◊〉 , and exerciseth 〈◊〉 power in the sinner ; and as the Apostle saith , fighteth against the soul ; as despair is the Head-piece ; unrighteous , and careless , and unconscionable walking , is the 〈◊〉 ; carnal Reason the Sword ; Unbelief the Shield ; and an indisposition of heart to yield to the terms 〈◊〉 the 〈◊〉 , is that whereby the sinner is prepared to walk in the way of 〈◊〉 , his feet shod , sit for every evil work . While Satan is 〈◊〉 furnished with the Armor of Darkness , all his goods are at peace , he doth without any trouble , act the soul , and wrong the Comfort and happiness of the soul , and so the Honor of the Lord ; 〈◊〉 〈◊〉 his goods , it 's all he desires , endeavors , takes as the gain of his Labor and Diligence in his Temptations : Doth Satan act thee by his Temptations , and so encrease both thy guilt and ruin thereby ? 〈◊〉 are 〈◊〉 his goods in peace ? 〈◊〉 〈◊〉 , thy wo , thy 〈◊〉 , is Satans wealth and substance , he hath what he 〈◊〉 , and doth what he will , and thou art not troubled with any thing , nor wilt trouble him by seeking out for relief and deliverance , enquirest 〈◊〉 what thou mayest do to be rescued and 〈◊〉 ; know , Satan hath his Armor on , and he seeks thy heart as his Pallace , under his Soveraign Power and Command to this day ; nor is there any preparation , nor the 〈◊〉 inkling or intimation of 〈◊〉 of that wretched 〈◊〉 of thine : thou 〈◊〉 in this secure condition as one that meddles not , hast nothing to do with the things of Grace and Life . As it was said , Judges 17. 7. of the men of 〈◊〉 , who dwelt careless , quiet , and secure , far from the Zidonians , and had no business with man : It 's a Picture of this 〈◊〉 temper , and secure condition of thine , thou 〈◊〉 far from the state and grace of Glory ; thou hast no business with Christians , with Ordinances , Officers ; thou hast nothing to say , or to demand touching eternal Life ; thou knowest nothing , yet enquirest not what thou should'st do ; hast nothing , yet 〈◊〉 not for help and succor ; thou hast no business that appertains to Heaven with any man living , thy business lies not with the Word , and the Lord and his Word have as little to do with thee ; that shews thy heart is not there , nor thy portion there . As each mans affection and expression of himself is where his imployment lies , as 〈◊〉 as a Bee , they carry their businesses in their very Countenance , their words sound that way , their behavior , look that way , every man hath somthing 〈◊〉 say in that which pleaseth , that which pincheth him , and questions go up and down , what shal we eat ? and what shal we drink ? and wherewith shal we be cloathed ? And yet we may hearken and hear ( as Jeremiah speaks ) and no man 〈◊〉 , what have I done , what shall I do to be 〈◊〉 ? Jer. 8. 6 : Look into the Families where men live , observe the occasions with which men meddle , and employ themselves , 〈◊〉 of the persons with whom they converse , you 〈◊〉 scarce hear a question ; every man is 〈◊〉 after the things that may suit his own 〈◊〉 heart , and yet seek not after the things that concern their peace : Look at men in their necessities , or take them in their imployments , 〈◊〉 is no end of mens 〈◊〉 : In sickness we fil mens ears , weary mens hearts with enquiries what means 〈◊〉 be attended , what course taken up : let it be matter of Commodity that may accrew , men are as ful of their questions , as the Sun-shine is ful of motes ; what ? and when ? and after what manner may occasions best be 〈◊〉 , to compass a mans content ? This seems good , but how may that be avoided ? That is more profitable , but how may this or that inconvenience be prevented ? And yet as though men had no souls , or had nothing to do with Grace , and Life , and Salvation , they have nothing to say for Heaven , nay , nor about Heaven . Our hearts work not this way , which argues the Word never wrought kindly , either for the discovery of thy sin , or the breaking of thy heart for it . If men were wounded they would fil your ears with their sighs , and your hearts with their complaints . So here , they would not give God rest , nor you rest , if their hearts were restless in their distresses ; thou keepest mine eyes waking , I cannot sleep , saies the Psalmist , Psal. 77. 4. God will keep your Eyes waking if ever he work kindly . Why ? But is it not possible , yea ordinary , even for Reprobates themselves in the time of their troubles and terrors , when fears and doubts assail them , to be earnest in their seeking , importunate in their complaints , and endless in their questions , with every Christian with whom they meet , and every Minister that they know ? Yes , It is common even for Hypocrites so to do , therefore thou hast not attained the highest degree of the Profession of an Hypocrite , dost not reach the carriage of a Reprobate ; they are far from Heaven , and thou art far off from them ; thou art in the lowest Rank of Hypocrites , thou hast not yet had a look towards Sion , or a thought of eternal happiness : thou art not come into the Market , not so much as cheapened the things of Grace : Though therefore the presence of such a carriage doth not certainly evidence a good Estate , yet the absence of it , doth undoubtedly demonstrate that thou art in the worst estate of men . It is , as we use to cal it , a Negative Note , though the Affirmation of such a thing , doth not discover the Truth of Grace , yet the denial evidenceth the want of Grace ; constantly to reject and refuse , is the note of a wicked man , and yet to attend the 〈◊〉 of Grace , doth not discover a Godly man : For as it is in Nature , there are many things in man which go to the being of man , which yet do not distinguish him ; as to have a Sensitive Nature , &c. without which he cannot be a man , yet to have sence doth not difference man from other Sensitive Creatures . And hence it comes , the denying of sence destroyes the being of a man , yet the presence of sence doth not difference a man from a Beast . So it is here , a disposition busily to enquire after the means of Grace and Mercy , doth enter the being of a broken-hearted Christian , yet it doth not difference a Christian truly broken-hearted from one Legally terrified ; look at it in their general carriage , and enquiry after the Ordinances , and things of God. But is there no difference between the search and busie enquiry which a heart truly broken , makes from that , which an Hypocrite under Legal Terrors , doth somtimes express . I Answer : If we look at the Specialty and Spiritualness of their Carriage , there is a Three-fold Difference : In the Ground whence they arise ; that enquiry which comes in truth from a heart kindly broken , it issues from the filth and poyson of his sin , which puts the thoughts of a sinner beyond his compass , as not able to conceive , and the heart beyond his hopes , as not able to undergo ; My sins are a burden too heavy for me ; they are innumerable , I am not 〈◊〉 to lookup : Therfore the thoughts and heart set the whol man awork ; the Tongue to complain of , and enquire a way of release , the endeavor to pursue it . That of the Legallist issues out of Nature , which feels her hazard , or therefore seeks for her preservation , and cals for help ; thus they howled upon their beds , but did not cry to God , Hos. 7. 14. As the Lyon in the grin roars for relief . In the End , the terrifyed hypocrite he is frequent in his complaints , buisy in his enquiries , sometimes to gain ease and that is most usual , sometimes also to ingratiate themselves in the hearts of the faithful and to gain their esteem that they should look at him and account of him as a broken hearted Saint , as one that 〈◊〉 been exercised with the indignation of the Almighty , Esau would have his blessing , Judas his guilt removed . A broken-hearted sinner 〈◊〉 not his ease or honor but God , going and weeping they shal go and seek the Lord their God , not themselves ; he seeks Gods face to engratiate himself with him , and to get his favour . In the efficacy and vertue , because his business lyes with sin , his seekings wil be restless and importunate , and enquiryes for direction help against sin as long as sin and he lives . The Legallist when his terrors . and fears are removed , or eased , he hath done what he would and he desires to do no more , and therefore enenquires no further what he should do . Here 's matter of DIRECTION , we hence see the ready way , and never failing means to set an edge upon our desires and put life into our endeavors , to make us sedulous and busy in seeking after the Lord and the things of his grace . ' Maintain a right sight of the 〈◊〉 of thy sin , the 〈◊〉 thereof which wil delude thee before thou 〈◊〉 aware , and may be , endanger thy peace and Comfort before thou dost discern it . Maintain a right sence and feeling of the evil of thy sin , this broken-heartedness as at the first , thou wilt then enquire as at the first , pray & seek as at the first . As it is with the Patient when the disease is over , health and ease coms on 〈◊〉 , he then begins to lay aside physick , to neglect his diet prescribed , never seeks to the 〈◊〉 nor sends for further counsel , Oh but if his old fits befal him , he is then as careful to use his old Physick , send presently to the Physitian for fresh counsel , and advice . So it wil be with the soul of a sinner , when once the wound is healed , & God 〈◊〉 allayed the venom of the vengeance which sin brought with it , & the heart growes up in some evidence of the work , and assurance of Gods love , so that the worst is past and the 〈◊〉 is over . men begin to lay aside their diet , and that careful 〈◊〉 they ought to use , the daily renewed repentance they should take up , until the Lord le ts loose their lusts afresh , their old fits and force of their 〈◊〉 distempers seem again to overbear them , which hazard their truth and peace they begin to find their hearts , and prayers , and begin again to be awakened to the work . The Corinthians were careless either of the sin or misery 〈◊〉 〈◊〉 persons , or their own duty and careful endeavor to reforme until the Apostle 〈◊〉 sharply to them , and affects their hearts with godly sorrow , this set them al awork , what care ? in what fear ? what zeal did it provoke them to express ? both in their carriage towards him , and in their daily course before God ? 2. Cor. 19. 11. Pauls new 〈◊〉 with his corruptions and the body of 〈◊〉 makes him renew his complaints , Rom. 7. 24. Oh wretched man that I am who shal deliver me from this body of death , when God left a splinter in the 〈◊〉 , and sent a messenger of Satan to buffet him , this made him to bestir himself to purpose , 2 Cor. 12. I besought the Lord thrice , that is many times , and with much importunity , he 〈◊〉 post hast to heaven 〈◊〉 supply 〈◊〉 In the City besiedged , the way to make them 〈◊〉 , and 〈◊〉 〈◊〉 their attendance , is to give the alarum upon every occasion ; He that is in a 〈◊〉 ague , though upon his better day , he feels no fit , yet he is 〈◊〉 , and watchful o himself where he goes and what he does , 〈◊〉 he expects his fit , & he knowes he may hasten it and hazard his life ? It is so with a Christian , we are in the leaguer continually , though not assaulted , our 〈◊〉 like 〈◊〉 lye in our bones though we have a better day now and then , expect the 〈◊〉 and give the Allarum and look for our 〈◊〉 before it come , that wil make us busy and watchful to prevent it that it , may never come In their affliction they wil seek me early Hos. 5. last . God is forced somtimes to withdraw , and go away , that he may force his Saints to seek after him . They are ready to submit to the Ministers of God , making known his mind , the very words which they expresse argues such a disposition of spirit , they come as Patients to the Physitian to know his advice that they may take it . As clyents to the Lawyer , to understand his counsel that they may follow it . So it was with Paul when God set upon his heart , intimates his mistake to him that it was hard for him to kick against the pricks ; he trembling & astonished , Lord what wilt thou have me to do ? Acts , 9. 6. not his own wil but Gods he attends now , not what he would have done , but what God would have done , Psal 45. 5. When Gods arrows are sharp and stick fast in the hearts of his enemies , the people fal under him . Because the pride of their carnal reason is now conquered , the Lord hath dashed , and confounded the overweening conceit which once they had of their own worth and the excellency of their own abilities ; they now see that al the wit in the world doth not keep common-wealth in their brain , that their apprehensions are not Oracles , but that they are and have been miserably mistaken and see now by experience the vanity of their imaginations , and that they have been deluded by the darkness of their own 〈◊〉 hearts , when they professed themselves wise they became fools , Rom. 1 And therefore they are ready to lay down their own conceits , and to follow Gods counsels , they begin to 〈◊〉 and suspect their own blindness , and therefore yield easily to the directions of others . A man that is bewildred , and hath lost himself , he is content that a child should shew him the way , that he conceives hath but any acquaintance with the coast . So it was prophesied of Converts in the time of the Gospel Isa. 11. 6. That a Child should lead them , even the meanest that brought arguments should prevail with them , especially the ministers of the Gospel of whose wisdom and faithfulness , and acquaintance with the way and wil of God they have had 〈◊〉 experience . That stubbornness and rebellious resistance of their wills out of the soveraignty whereof , they durst set themselves against God and heaven , is now tamed and subdued . So that they dare not gainsay but become plyable to the holy and acceptable wil of God , and ready to take the impression of his good pleasure , when it appears and is presented before them ; The hardest peble when it is broken and 〈◊〉 to pouder , it wil take any impression that is put upon it , So Job joynes these two Job . 23. 15. 16. Job is afraid of Gods presence , for God hath melted or made my heart soft and the Almighty hath troubled me , and hence when God had schooled him out of the whirlwind and tamed the stiffness and perversness of his spirit , see how he yields himself to Gods hand , to do any thing with him , even works like wax , Behold I am vile , once have I spoken but I wil say no inore , twice but I wil proceed no further . Because they have found the truth of the word , and the terror and authority thereof made good upon their souls , and that they cannot now but acknowledg and admire , and therefore dare not but readily submit thereunto as knowing , they cannot resist but with their own ruine , and there own safety consists in subjection thereunto , which they could never formerly be perswaded of , before he found it by woful experience , how terrible God hath been out of his Sanctuary , Psal. 110. 3. thy people shal be willing in the day of thy power , so the woman of 〈◊〉 when the truth of our Saviors speech pierced her heart , like a two edged sword , she then fals to admire him when before she had 〈◊〉 both his speech and practise , 〈◊〉 here see the reason of that 〈◊〉 and way-ward unteachableness that sometimes appears in the hearts of Gods 〈◊〉 , they are awk to know , wearish to give 〈◊〉 to the evidence of Gods counsel , they want broken heartedness , and therefore want this measure of teachableness ; as it is with an unruly Colt it costs him many a blow first , before he be brought to be at command ; so it is with the unruly heart of man , which must have many sad stroaks and blows before it be throughly subdued to the obedience of Gods wil. Men never knew what sin meant almost . Isa. 66. 3. I wil look saith the Lord , i. e. with a gracious look of mercy upon this man that trembles at my word ; that trembles at a counsel least he should despise it , at commands , promises , least he should not receive them . The Lord is terrible out of his holy places . When the terror of the truth of God is fallen upon the soul , then what ever exhortations , directions come from the word he dares not resist or gainsay , but submit and fal under the wil of God made known there ; then a man wil fear to go from under a command as to go to hell it self . EXAMINATION we may hence know whether ever the word hath wrought kindly , and left this impression of broken heartedness , this is a never fayling evidence , As thy subjection is to the word , so thy contrition is . If the word hath pierced thee , the word wil awe thee . 1 Thes. 1. 6. Our Gospel came not in word but in power ; and ye became followers of us and of the Lord. Did the word over-power thy heart ? then thou art a follower of the faithful Ministers of God who left those impressions upon thy soul ; the word is mighty through God and brings every thought into the obedience of Christ , hence 2 Cor. 8. 5. they gave up themselves to the Lord and then to us by the wil of God , so far as they set forth the Goverment of Christ. This fals heavy upon two sorts ; Those that are open rebells , sons of Belial , that acknowledg no Lord no Law , what to tremble at every word . that is delivered ? No they are not such Babies . &c. Conspirators and traitors that pretend and profess subjection and yet maintain rebellion in their hearts , they yield fainedly , but when it comes to reallity to stoop to the authority of the truth , they wil not , these are traitors to the truth ; 〈◊〉 the Swissers wil be enemies when they cannot serve their own turns , and friends when they do ; 〈◊〉 the Papists in England they are content to take the benefit of the Law , but when it comes to take the oath of Allegiance they wil by no means do it because they are sworn Vassels to the Pope , or Pensioners to the King of Spain , though they equivocate to serve their own turns : so these when they come to take the oath of Allegiance to set up Christ as supream in their hearts and minds , to submit to the power of the truth , then they take up armes against Christ and his word , and wil not submit . This is the evidence of a servant of sin , Rom. 6. 17. when men receive the power of the Gospel they are not servants of sin else they are , Psal. 45. 5. a man that wil not fal before the truth , the arrows of Christ never stuck fast in his heart . What shal we do ? We have done with the parties , to whom the complaint was made , men and brethren &c. The complaint it self is ful of bitterness : some things are implyed in it , some things expressed . That which is implyed in this complaint may be attended in four particulars . Their ignorance and inability how to help themselves . An absolute necessity to come 〈◊〉 of this condition , which now they find themselves in . A secret hope to receive advice and relief from the Apostles . The price and excellency they now put upon the 〈◊〉 from their sins ; for this is the end of their request , that which is supposed and implyed as the end of their complaint namely to bedelivered from that which was the plague sore of their souls , and did so extremely pierce and pinch them . That which the jalour in the like case did openly mention , and these also did intend , Sirs what shal I do to be saved ? Acts. 16. 30. namely from those sins which now overwhelm his soul. Sinners in distress of Conscience are ignorant and unable to help themselves . The manner of the speech proclaimes so much to each mans experience , at the very first inckling and hearing of it . They speak as men at their wits end what shal we do ? we know not what to do , it 's beyond our skil and above our reach ; either to bear or avoyd , to make an escape from his sins and the plagues due therunto . As Ruben said when he went down into the pit , & found not his Brother Joseph there , ( being sold before ) he returned to his bretheren , the child is not & I whither shal I go ? Gen. 37. 30. So it is with the soul in distress of Conscience , seeing it self forsaken of God. Because he hath forsaken him by his backslidings and departures , God is gone , my God is not , to this poor soul , and I 〈◊〉 shal I go ? whither shal I look ? if to heaven there justice wil reject and condemn me , if to hell there the Devils are ready to torment ; should I take the wings of the morning & fly to the utmost parts of the earth , there the wrath of the Almighty shal pursue , and if I look into my own soul , there is a Conscience to accuse 〈◊〉 a hell of horror to confound me for ever . We know 〈◊〉 〈◊〉 way to take 〈◊〉 we are 〈◊〉 of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes it more 〈◊〉 〈◊〉 know 〈◊〉 how to get either relief or release . We are at a loss 〈◊〉 our 〈◊〉 we are at a loss in our thoughts how we may find succor and deliverance , you 〈◊〉 are the seers of Israel , shew us the way of help . Paul acknowledgeth as much at his first Conversion , Acts , 9. 6. when the Lord had met him , and discovered the evil and 〈◊〉 of his way , he then conceived he did not wel , and yet could not conceive what to do , Lord , what wilt thou have me to do ? I do not know , and therefore I cannot tel how to do thy wil , nor yet how to procure mine own peace : When the Israelites were driven to perplexities by the expression of Gods 〈◊〉 against their 〈◊〉 carriage in chusing themselves a King , and 〈◊〉 cryed out , 〈◊〉 〈◊〉 us , for we have sinned , 1 Sam. 12. 〈◊〉 they durst not go to the Throne of Grace themselves , but forced out of guilt and horror , they were ready to go the wrong way , and therefore Samuel by seasonable prevention stops their passage , Ye have sinned , yet turn not aside from following the Lord , q. d. the distressed sinner as a Traveller in amazement , when they have once missed their way , the further they go , the further they go aside . Reasons are Two. The 〈◊〉 of Grace and Life , unto which men are to turn at the times of their Conversion , they are hidden and secret ; and men in their Natural Condition , when the Lord is pleased first to stop their passage , and build a wall before them , they are wholly unacquainted with the narrow path that 〈◊〉 to Christ and life , by reason of that inbred blindness of their minds , and the dayly 〈◊〉 of their lives , and that from their 〈◊〉 For 〈◊〉 is 〈◊〉 part of the description of the Grace ; 〈◊〉 to enter in at the straight gate for straight 〈◊〉 the 〈◊〉 and 〈◊〉 is the way that leads unto Life , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 find it . Matth. 7. 13. It 's but one 〈◊〉 and a narrow one ; 〈◊〉 be thousands of thousands of 〈◊〉 paths and 〈◊〉 〈◊〉 miss it , and there is but one way to hit 〈◊〉 and 〈◊〉 hard 〈◊〉 find it self , and to 〈◊〉 that is 〈◊〉 in 〈◊〉 impossible . Therefore men are said to be strangers from the life of God , through the ignorance that is in them , Eph. 4. 18. As men that never went a strange way , they cannot tel whether they go right or wrong , they know not where they are ; and as Travellers speak when they are in remote places , I am out of my knowledg , I was never in these Coasts before : So it is with all men Naturally , they are but strangers when they fal unexpectedly upon the Coasts of Conversion and Contrition , they are at a loss , and wholly unacquainted with the Coast of such a Condition , know not where they are , or what to make of it or themselves , Rom. 〈◊〉 . 17. The Apostle speaking of mens conceivings of the waies and works of Christ , yet in their Natural blindness , Destruction and Calamity are in their waies , the way of peace they have not known ; they think they are in the road to Heaven , when they are posting down to Hell ; yea , even such who have lived long under the means , and have heard much of the Lord Jesus ; nay , it may be have preached much of him , and that with no smal approbation ; yet when they are come to these straights , and brought to these amazing horrors of Spirit , they plainly shew , nay , are sorced nakedly to profess they never had any sound discerning either of the work of Grace , or the way to Christ , but are very Children , Novices , No-bodies in these Spiritual Mysteries . So it was with these in this place , in such a multitude now brought home to the faith , no question but many of them had enjoyed many means , and been long trained up in the Truth of the Scriptures , and the Doctrine of Moses , and the Prophets , yea , Paul professeth of himself before his Conversion , That he profited in the Jews Religion above many of his equals , and that he was exceeding zealous in his way : yet when the Lord met him in his way , and speaks to him from Heaven , he knew not what way to take ; but Ananias is sent on purpose to teach him , Acts , 9. The ground is here when the Spirit comes to convince , to reveal sin to the soul , and a mans self to himself , things now begin to be real , and seem other than ever formerly they did ; sin is another thing , Grace , and Godliness , Faith , and Christ , and Salvation , are other things than formerly they did appear unto the soul. So that the sinner is as it were in another world , wonders where he hath been , and what he hath done , stands amazed at his own folly and madness , that he should so wonderfully mistake , that he should ever take contentment in those sinful carriages , which are the only cause of his ruin and confusion , sees he is gone so far out of the way , that how to get in again he is wholly ignorant . It 's true , men speak much of sin , and can talk much of Christ , & may have heard and read much of faith , yet know nothing but empty words , not know the thing when they should use it : He that spels by rote , may be wil not spel a Letter of the Book when he is put to read . So your formal Professors , Carnal Hearers , may be out of Custom and constant attendance upon the means , can make a shift to speak out their Lecture , and speak somwhat freely of Faith , and Christ , and Conversion , and yet come to distress , and feel the stroak of the Truth and terror in their hearts , if they be put to read to the use , and improvement of any thing heard ; they know not the thing , nor their own hearts , nor yet the Nature of their distempers . So it was with 〈◊〉 , our Savior was constrained to point with that fescue , and put his finger upon the Word , and tel him , that which is born of the Spirit , is Spirit ; yet he is in a mist , understands not what Christ meant , nor what his own condition was , How can these things be ? John , 3. 9. As through their in-bred blindness , and unacquaintance with the Waies and Works of Christ , they cannot discern the means of relief ; So by reason of their distraction under the pressures of their present extremity , they are wearish to attend , and unwilling to listen and conceive aright , any means that might procure their succor and comfort . As we see in present fears and affrights , or extream or sudden sorrows , we are not our selves , and so become indisposed and 〈◊〉 to conceive of that which is offered plainly to consideration , and which otherwise we were able to judg aright of , and improve it to our present , advantage , Heb. 12. 5. A person fainting under afflictions and troubles , is wholly unable to 〈◊〉 any means to support him . So here , when mens thoughts are hurried with apprehension of evil , which in the most dreadful manner are presented to their view , and their hearts possessed with the feeling of them , they have no leisure to lay out their thoughts and minds to provide for means of help themselves , nor yet to receive them when they are offered by others , Exod. 6. 9. The bitterness of the oppression was so great that they listened to the voyce of their misery , but would not hearken to Moses his Counsel . INSTRUCTION . 〈◊〉 men in distress of spirit , when and while the Lord is pleased to exercise them under his Almighty hand in this Work of Contrition , they are soon mis-led by the delusions of the subtil , and carried aside by the corrupt 〈◊〉 , and cunning devices of such as be false Teachers . They who are feeble , are soon foiled , even by the assaults of such as have either policy to undermine , or power in any measure to 〈◊〉 . They who are dim 〈◊〉 , much more if blind , are easily and presently misguided and led out of the way , and he not able to prevent it , nor yet in any way of probability like to get in , and recover himself . Now this is the under and weak condition of broken-hearted sinners they are out of their ken and compass , the waies of God in that so sad and spiritual a Work and Trade with the soul , they do not know , and therefore are unfit to seek , and so in reason unable to find it out ; and therefore it 's easie for them to be led into Samaria instead of Dothan , and the Devil by his Factors to lead them into false waies , for which they are commonly hardly recovered ; if they grow false at this 〈◊〉 of their life , he may there be lodged to his dying day ; for this is like the fal in a mans Cradle , may be , never get fully recovered again : And upon this ground it is that false Teachers when they make a trade to wind into mens affections , and win them to the entertainment of their erroneous conceits : If they would spread their erroneous Opinions which go under pretence of Free Grace , and painted with the appearance of holiness and exactness , they hearken out where any be in 〈◊〉 of spirit , in trouble and distress of Conscience , they fal in with them immediately , and work them to their own minds and wils ; 〈◊〉 they are tender hearted , and fearful to refuse whatever comes under 〈◊〉 color of Free Grace , they are now at a stagger and unsettlement , ignorant how to help themselves , and therefore likely and ready to receive what help can be lent ; they know not what way to take , and therefore may be led any way upon the sudden , and at a present push . These are the Devils Brokers that beguile unstable souls , 2 Pet. 2. 14. And Paul was afraid that the new Converts might be cozened by the wily carriages of the false Apostles which would work upon their simplicity , 2 Cor. 11 3. I 〈◊〉 〈◊〉 by any means , as the 〈◊〉 beguiled Eve 〈◊〉 〈◊〉 〈◊〉 , so their minds should be corrupted from 〈◊〉 simplicity of the Truth in Christ : We see in the 〈◊〉 of Fowls , when one hath received a shot , either to the breaking of the Leg , or the laming of the wing , and so lags behind their fellows , not able wel to find the way , or not to fly far , the Fox perceives a Prey , which he pursues . And it is 〈◊〉 in the Countrey whence we came , Kites and Buzzards observe when the Lambs fal , and those they prey upon with the 〈◊〉 opportunity , if not prevented . It is so here , These false Teaches are like these ravenous Birds of Prey , and subtil Foxes : If they perceive any who are of a wounded spirit , that the Arrows of the Almighty stick fast in them , and that they are forced to hang the wing , and go 〈◊〉 and discouraged , at a loss in their own thoughts ; they presently make a prey of such , they know not how to relieve 〈◊〉 , and therefore are 〈◊〉 to listen to any that wil considently pretend waies and means of relief . Here is matter of ADVICE to all mourners in Zion ; those that the Lord now hath upon the Anvil , and is melting and framing to his own mind to make them Vessels of Mercy ; they must be marvelous wary , 〈◊〉 carefully circumspect that they be persons of approved faithfulness and sincerity , to whose Counsel they do commit themselves , and betrust their condition ; and when they 〈◊〉 so 〈◊〉 , then they must keep 〈◊〉 prepared heart , what Advice they are not able by reason to 〈◊〉 say , they have then I say ( then , when such a one of tried uprightness and faithfulness is 〈◊〉 ) great reason to yield unto . They know not how to advise themselves , therefore fall before the Advice of others ; they know not how to do themselves good , and therefore should be content to receive good from others . As it is in Nature , it is so in Grace ; Women in Child-birth , when they come to travel , they wil not take every one that offers her self to do them Service , but hearken after such who are experienced Midwives , 〈◊〉 they attend their Counsel , and take their 〈◊〉 , when they are not able to succor themselves in such necessities . So it is in this Spiritual new Birth , and Travel of the Soul ; let him 〈◊〉 a man of Trust and Experience , able to 〈◊〉 the Soul in the day of misery ; 〈◊〉 leave your 〈◊〉 to the Counsel of 〈◊〉 when you are at a loss , and not able to counsel your 〈◊〉 ; and it 's a special print and impression of the work of Gods 〈◊〉 , that be commonly carries the hearts of the perplexed , and their own spirits carry 〈◊〉 to such who have been most exercised under such 〈◊〉 , and 〈◊〉 of 〈◊〉 sincerity ; as these came not to the Scribes and Pharisees , who happily had been leaders and abettors to them in their sinful miscarriages , their hearts 〈◊〉 them they were as 〈◊〉 as they , and for ought that they knew , as ignorant of a better way as themselves , and therefore they were unable to give advice , and they not willing to repair thither to ask it . And it 's commonly so with such , if men be left to themselves , and not over-ruled with Carnal Friends , or else some subtil wretches that come in sheeps cloathing , press in upon them , beyond either their thoughts or desires : then happily they may surprize them , and prevail too much ; and if once they gain an interest , and ingratiate themselves , they are hardly brought off ; because that which first takes place in case of distress , leaves the deepest impressions upon the spirit : But when men repair to the wise-hearted in their extremities ; take in this Truth , and keep it ever with you , I am ignorant , and know not at this time in this necessity to direct my self : therefore as I shall seek God in such means of Counsel , so I will yield and deliver up my self unto that direction , which in reason according to God , is suggested , and I have no reason , but only fears and suspicions of my carnal heart to oppose . So God sends Cornelius to Peter , Acts 10. 6. blind men , and such as are in darkness , and can see no light nor way neither , they should suffer themselves to be 〈◊〉 by the hand by such who can lend them light and help also . A sinner pierced truly with sorrow for sin , sees an absolute necessity to come out of the sinful condition in which he is . Therefore they do so 〈◊〉 complain in the Text , Men and Brethren , what shall we do ? Let 's do any thing , suffer any thing , be any thing ; let 's not be , nor remain in this Condition whatsoever it cost us , whatever become of us . They put in no provision , no caution upon which they would receive Counsel , or which they would desire might be allowed or granted ; but we wil do any thing that we may not do the Devils drudgery , or the dung-hil service of sin ; be any where , 〈◊〉 any thing , rather than under the guilt and power of those loathsom abominations which have lorded it over us . Therefore I cal it an absolute necessity of being quit of , and coming out of this wretched estate . And this Absolute Necessity , may be conceived in Three things : There is no terms of tolleration of sin , which can be proposed ; there be no Articles of Agreement which can be offered , no way of Composition that can come into consideration : As suppose I may have with secresie , with quiet , with credit ; nay , suppose my Conscience would not trouble me ; yea , the Lord abate me of his Anger for the while ; nay , I may suck out the sweetness of it without any suspicion , without any vexation or distraction to my self for the while . No , this will not do the deed , nor 〈◊〉 the turn , if I have al these , and have my sin , and be a slave to that . No , their complaint is of the 〈◊〉 of 〈◊〉 , not of the want of these , Mark , 9. 49. If thine eye offend thee , pluck it out ; if thy foot offend thee , cut 〈◊〉 off : it 's better to go 〈◊〉 〈◊〉 Heaven , than having both eyes and feet to go to Hell. So the 〈◊〉 would be content to be maimed in credit , quiet , comfort . 〈◊〉 no reservation of any sin of any kind , if one , if little , if sweet , if profitable ; No , the soul would not touch an unclean thing , 2 Cor. 6. 17. He doth not say , no gross unclean thing , but nothing , no not to touch it . So 〈◊〉 Savior to the yong man ; There is one thing wanting , Go and sell all that thou hast . Mark , 10. 21. Admits no case of exception , what ever difficultie or danger may be presented or can be conceived in the compass of a mans apprehension , nay there cannot befal any 〈◊〉 or pretence , which carries any reality with it , why the soul should continu any entertainment with any corruption , and therefore it casts out al 〈◊〉 , pleas pretences , 〈◊〉 that carnal reason might cast in , 〈◊〉 one should loose his friends and favor and fellowship of such asare or have been never so near or dear to him why that should not stick . Deut 33. 9. nay not onely to leave them but to do execution upon them , for so the case may be , and it 's supposed by interpreters when it is said the Levites knew not their brethren , that hath reference to that story Exod. 32. where the Levites were enjoyned to slay each man his brother . So Peters advice here following the text , save your selves from this Crooked generation . Yea were 〈◊〉 the loss of mans life , 〈◊〉 also comes within this necessity ; there is no necessity to hinder to part with this life , there is a necessity ; he should part with his sin Dan. 3. 17. 18. we care not to answer thee in this thing O King , our God can deliver us but 〈◊〉 he wil not , we wil fal down and worship thy golden Image . The Reasons are three . The sinners thus affected they feel experimentally the 〈◊〉 of Gods justice , which 〈◊〉 proceeds 〈◊〉 the sinner , for whatever 〈◊〉 it meets withall , and what ever the sinner be . That 〈◊〉 men 〈◊〉 in the 〈◊〉 of a sinful course , they 〈◊〉 and promise to 〈◊〉 freedom , and escape from the 〈◊〉 of Gods 〈◊〉 , or at least such a mitigacion 〈◊〉 〈◊〉 as may allay , the extremity of the fear of the evil they did expect ; or take off the pleasure or pursuit of sin in which they did delight , yet now under the stroke or 〈◊〉 they 〈◊〉 by proof they were misguided in their thoughts , and 〈◊〉 in 〈◊〉 hopes ; For that such is the 〈◊〉 of Gods righteous 〈◊〉 , that he doth and wil undoubtedly 〈◊〉 and find out al , and is absolutely resolved to execute punishment upon al , and therefore there is an absolute necessity they should renounce and abandon al , even the most beloved and least suspected distempers , which formerly like Atheists they foolishly thought God did not attend , or at least would not trouble himself withal , but wink at them or pass them by , which now they find far otherwise , Gods justice is peremptory in punishing , and therefore they must be as peremptory in abandoning their lusts , they cannot avoyd the justice of the Lord , and therefore they must avoyd their sins , whatever deluded hope they had formerly of Gods connivence , but now they see themselves deceived be the corruption never so secret he wil search it , who professeth Zeph. 2. 11. that he wil search Jerusalem with candles , and punish them that are setled upon their lees , who say in their hearts , the Lord wil not do good neither wil he do evil ; the lees ly at the bottom such as no eye sees when the Vessel is set on broach , they carry the matter so covertly as if it were beyond either apprehension or suspicion , but God wil search it . It was spoken of the times of Josiah when reformation was general , and with great applause and approbation of al hands ; religion seemed to be enterained : yet men settle upon their lees , had their retireing corners for their corrupt lusts , while they carryed al before them , and seemed to be most exact . Isa. 29. 10. 16. there was a generation that digged deep to hide their counsels from the Lord , but their turning of things up side down shal be esteemed as potters clay , q. d. even those privy conveyances are as the clay in the hand of the Potter , God sees them and wil act and order as he sees fit , thus Achan saw and took and 〈◊〉 and carryed and hid it secretly in his rent , but God found him and his falsness and forgeries , and forced him to acknowledge so much . As the secretest so the smallest transgressions divine justice stabs the heart of a sinner withal . Not onely Achan who committed , but Israel who did but neglect their watch and care , to keep him from or recover him 〈◊〉 of it , they also smart Jos. 7. 1. an evil which the best of them neither saw nor considered , therefore the Lord was constrayned to mind 〈◊〉 of it , in the day of 〈◊〉 , what means this , Israel hath sinned vers . 11. as who should say the hand is in a wrong box thou missest that which is of the most weight , Moses his hasty expression in siniting the rock , or Lots wife looking back a man would have thought not to be evils of 〈◊〉 〈◊〉 a nature , and so heavily to be punished . It fares with the contrite and broken-hearted sinner , as it did with the woman sick of the bloody issue , who strove to touch our Savior that she might be healed , our Savior openly discovers her evil , carriage , who was it that touched me ? when she saw that she could not be kept secret , she came trembling and acknowledged what she had done . So when the soul under the horror of Gods revenging hand , 〈◊〉 that indeed he cannot be kept secret , but now God sees his evils and wil pursue them , he fals down flat before the Lord , and concludes the absolute necessity of it that God should punish every evil , and therefore it 's absolutly necessary he should part with it , this the wise man intimates , Ecles . 11. last . rejoyce O young man in thy youth and let thy heart chear thee in the wayes of thy youth but know thou for all these things thou shalt come to judgment , q. d. diddst thou indeed know that ? thou wouldest not , thou durst not , go on in the sins of youth . Now the sinner ( I say now ) in this state and under this stroke , 〈◊〉 an inability in himself , nay utter 〈◊〉 〈◊〉 〈◊〉 the weight of the 〈◊〉 sin , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul by the Almighty and therfore is now put 〈◊〉 〈◊〉 and 〈◊〉 conditions and 〈◊〉 that his 〈◊〉 〈◊〉 〈◊〉 him before withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But 〈◊〉 definitively , no more ado , no further talk ; I see I cannot beare the sting of the least sin , and therefore I must not keep it . Heretofore he could make a shift to shake off the fear of the threatnings of the word , which were denounced to stop the mouth of his Conscience , which whispered bitter things in his bosom , and to weare away the 〈◊〉 that stuck in his heart ; and therefore fondly conceited he could make a 〈◊〉 to beare the weight that should befal , that he might possess and injoy the pleasures and content his 〈◊〉 courses did promise to his carnall heart . But he finds it otherwise ; his heart say les him under pressure of one sin , Psal. 130 , 3. If thou shouldest mark what is done amis Lord who should 〈◊〉 it . An ignorant soul settled in his secure condition out of self deluding pride of his own spirit , would 〈◊〉 that he could abide the misery and so the danger that might accrew to him by his distemper , and so is fearless to maintain it . But now he findes he is not able to abide that which his sin doth bring let him put the best of al his abilities together to emprovement 〈◊〉 . 14. can thy heart endure &c. the time was they thought their hearts could endure , the frollick Epicure , and flinty hearted sinner , he wonders at he feebleness of the distressed and broken-hearted , that they should be such children , persons of such feeble and milksop dispositions to sink at a Sermon and be troubled at the words of a Preacher , tush his Conscience is cannon proof , he can heare and bear al and yet pleal 〈◊〉 and bless himself in the pursuit of his lusts , as before times . Oh , thou 〈◊〉 do so , while men deal with thee , thou mayest avoyd their blow or make an escape out of their hands ; but when God shal deal with thee in that day when thou fallest into the , hands of the living God. Hebr. 10. who lives to torment the to eternity what wilt thoudo ? The shadow and appearance of the hand-writing shook Belshazzars heart when he was quaffing in his cups , in the ruff of his riot , what would the stroke of that hand have done ? and this hand now the 〈◊〉 finds , and finds himself absolutely unable to 〈◊〉 the evil of 〈◊〉 sin , and therefore concludes it absolutely 〈◊〉 to be 〈◊〉 of it whatever it cost him . He knowes now by proof , this evil to be such as that no other can equal it : the evil such as no contrary good in this world can countervail it . And therefore he sees reason and chooseth never to have any good in this world , rather than to have his sin , to part withal , rather than not part with this , or be plagued with it . Rather undergo al evils , and suffer the utmost extremity , 〈◊〉 suffer his sin to remain with him ; Math 16. 26. What wil it profit a man to gain the whol world and to Ioose his soul , or what shal a man give in exchange for his soul. The broken in heart he sees now by proof also , the cursed combination that is amongst corruptions , a league 〈◊〉 lusts , if any corruption rule in the heart , it makes a man a slave to what ever distemper presents it self unto the soul , In a word . He that wil keep 〈◊〉 sin , he keeps himself under the power of al corruptions , he keeps off the power of al the means of grace and good for working upon or prevailing with the soul for its 〈◊〉 wolfare . The keeping of one sin keeps possession for Satan , and his right unto the soul , and under the Allegiance of all the accursed lusts that either can come from without or arise from within : one 〈◊〉 the Soveraignty but he is a slave to al , as special occasion may be offered , he wil serve any 〈◊〉 that he may suit the beloved distemper of his heart 〈◊〉 . Tim. 2. last . the 〈◊〉 rakes them captive according to his wil. and therefore its 〈◊〉 of the thorny 〈◊〉 , in that the nick of 〈◊〉 they fel away 〈◊〉 , 8. 15. Whither sel it : Nathely it gave 〈◊〉 to whatover either error in opinion or 〈◊〉 in practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or satisfyed the 〈◊〉 desire of the soul. He that misseth the right way , be is for any by way that comes next in view ; a City that is under the command of the chief Captain , they must be subject to the out rage of any or al of his 〈◊〉 , or underlings , that wil but execute his wil and attend his tyrannous commands , so it is in the soul , if one lust rule it , it s a salve unto what ever distemper may be serviceable and seem to give content to that , they went as they were led 1 Cor. 12. 1. 2. The heart pierced with this through sorrow perceives also by woful experience , that the keeping of one corruption keeps off the power of any ordinance that it cannot work kindly or 〈◊〉 effectually for any spiritual good ; it way 〈◊〉 the work of an ordinance ; The heady and 〈◊〉 〈◊〉 would have a King , and they would hear no counsel nor yet take the savorest argument into Consideration , that did concern their peace and prosperous proceeding in their way 1 Sam. 8. 18. the 〈◊〉 Idolaters run madding after their Idols , they cast off al the advice of the Prophet with scorn & contempt Jer. 44. 16. As for the word which thou hast spoken to us in the name of the Lord we wil not hearken to thee , Nay when they are set upon is , they profess plainly , there is no hope , but we wil walk every one after the vanity of his own imaginations Jer. 18. 12. so that the sinner now 〈◊〉 and resolves , either he must part withal , or els for ever be deprived of al good , and be a slave to al sin . TRYAL , We may hence gain undoubted evidence , whether ever our hearts were soundly soaked in this Godly sorrow for sin 〈◊〉 or no. Contrition if it be of the right stamp it hath a constraining power with it to force the heart against corruption ; It silenceth al shifts , puts by and puts off al false pleas , scatters al sluggish pretences , that are made in behalf of our distempers , 〈◊〉 a word , it casts the ballance against al carnal reasons , that are 〈◊〉 and stirring , and usually cast in by Satan , and our sensual disposition to keep us , in our former estate , and to procure some , if not toleration , yet mitigation in our 〈◊〉 against our 〈◊〉 ; It layes and leaves a pressing 〈◊〉 upon the soul that overbears , what ever may come on the contrary part , to plead for any connivence for any sin in any kind , As we say in the Proverb , there is no reasoning against sence , a man hath no patience to hear words , 〈◊〉 or appearances which are against a mans feeling & experience ; If any stander by should perswade a man the potion is pleasant when a man 〈◊〉 it 〈◊〉 , and his stomach 〈◊〉 it ; or that the fire is cold when he finds it 〈◊〉 and burn ; he can hardly give him the hearing , but disdains him an answer ; say what you wil , I regard not what you say , shal not I trust mine eyes , or so far befool my self as to go against mine own feeling ? I pass not that you speak in that behalf . So it is with a broken hearted sinner what ever Satan shal suggest , his carnal friends and companions counsel , his deceitful heart pretend , or plead what need he be so strict in his way , so 〈◊〉 against his sin , so resolute to abandon al his former courses , and his antient 〈◊〉 with whom he hath had so much content , there is no such need now to set upon the work , herafter wil be time enough , or no such danger in maintaining a dalliance with such and such distempers , which are no great matter , nor is there any great harm in them , the burdened sinner hath not patience to hear , but disdaines to enter parly about such things as he hath past sentence upon , long before this day , tel not me , talk not to me of such things : there is no speaking against mine own experience , I have felt and found the contrary , my heart knowes otherwise and that by woful 〈◊〉 , therefore I pass not what you speak . God wil allow none , I can bear none , no not the sting of the least sin , when God wil let it in , nor you neither when once the Lord wil pursue you with the least expression of his displeasure , I cannot have any sin seem it never so smal , but I must 〈◊〉 under the power of al , nor ever have any possibility of any good . As Ruth to Naomi when she advised her to stay or return when she came with her , she puts an end to al such perswasions , intreat me not , for I wil not leave thee , so 〈◊〉 is with a soul sensible and soundly affected with the evil of his sin , he is beyond 〈◊〉 〈◊〉 and carnal reasonings , he wil hear nothing , the soul is overpowred with a soveraign kind of absolute necessity , he hath found by proof , which puts to silence what ever can be said to the contrary q. d. cease reasoning about that for which no reason can be 〈◊〉 , 〈◊〉 not that which hath no ground of perswasion , it 〈◊〉 admit a case of exception , therefore I wil not once take it into consideration nothing can be spoken of weight or worth , and therefore 〈◊〉 to speak further . It s not necessary I should not be poor , 〈◊〉 , despised , It 's absolutly necessary I should not be sinful . I have no 〈◊〉 from God , I should not leave and loose my life , my liberty , but I have a 〈◊〉 charge without al exception ; I should leave my sin . Art thou come to that with the three Children , 〈◊〉 . 〈◊〉 . 17. 18. Our God can deliver , but if he wil not , be it 〈◊〉 unto thee 〈◊〉 wil not fall down and wroship &c. It s necessary we should maintain the truth of Gods worship , it s not necessary 〈◊〉 should maintain our lives . Resolvest thou with them Hos. 14. 3. Ashur 〈◊〉 〈◊〉 save us , 〈◊〉 wil we go down to 〈◊〉 , nor say any more to the work of 〈◊〉 hands ye are our Gods I wil no more be proud or perverse , no more loose or vayn , 〈◊〉 〈◊〉 liften to the pleasing dalliance of mine own heart , that Dale 〈◊〉 mown , that is determined long since , by long and woful experience , it s beyond consideration , keep thy spirit ever in that temper , and thou wilt keep 〈◊〉 undoubted evidence of the sound work of contrition with thee . Hence therefore this Doctrine 〈◊〉 a Bill of 〈◊〉 against 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 short of this 〈◊〉 〈◊〉 of God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ and Heaven , fall away totally and finally from the Truth in the end . The first sort are your NEUTERS , who study to compose al their course with prudence and conveniency , but conceive it not so safe to put a necessity upon each Service in this kind , but only serve their own turn ; and that is the compass they stere by , and walk by . As your Neutral Towns , they pay to both the Armies , but sight for neither , only keep their own safety and peace . So is it with those Neuters in Religion , they would capitulate with Christ and the Rule , and enter into Articles of Agreement with the Gospel ; therefore they take up , profess and practice Godliness , but with Cautions and Provisions , that they may walk at 〈◊〉 in their own deluded hearts ; but to put it to the 〈◊〉 of this absolute necessity , and that they may dispense as they 〈◊〉 fit , that they wil decline , they count it , and conceive it matter of comliness and conveniency , nay prudence and Christian Wisdom , nay necessary if occasions suit to attend the narrow 〈◊〉 of Gods Command : if occasions suit , provided that no 〈◊〉 〈◊〉 , and desperate inconveniences , and hazards appear to the contrary , they plead a dispensation to relieve themselves by , to be necessitated and tied to inconveniencies , they conceive it unreasonable : Thus the Chapman , 〈◊〉 〈◊〉 wisling and ready to 〈◊〉 his day , and 〈◊〉 〈◊〉 payment , and perform his 〈◊〉 according to promise , if means and moneys come in comfortably , and his 〈◊〉 may be seived , as wel as his Creditor payed , then it 's necessary : But if 〈◊〉 〈◊〉 upon 〈◊〉 , and he cannot pay , but with much 〈◊〉 to his Estate , either to part with that which is profitable , or upon low rates , and for loss ; then he 〈◊〉 he may be dispensed 〈◊〉 , and it 's not necessary 〈◊〉 that case to pay . If a man 〈◊〉 〈◊〉 in the world , then it 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 is at 〈◊〉 〈◊〉 in 〈◊〉 Estate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The wife that is froward , she 〈◊〉 , had she a head and husband so wise , and able , and gracious , there were reason and necessitie she should carry her self in a 〈◊〉 , and sweet , and humble manner : but one that 〈◊〉 〈◊〉 fit for his place , nor answers her comfort , nor his carriage so prudent as she could desire ; if then she carry her self pettishly and perversly , in such a case , a tolleration may be given . So these persons put no necessity of parting with their sins , but of preventing their inconveniencies . It 's certain , thou never foundest the evil of sin , that canst take and leave thy sin with these exceptions ; thou never seekest Christ for himself , but only as he may serve thee ; not take his , but make thy own 〈◊〉 . But if ever God do thee good , he wil make thee know that God 〈◊〉 laies a necessitie upon a gracious man ( nor intruth upon any man ) to sin , but 〈◊〉 necessitie , and that absolute , he should not sin . And therefore al those pleas , alas my occasions many , my necessities great , pinching extremities prevailed with me ; but as soon as convenienoies suit , then I wil , &c. Therefore thou 〈◊〉 be just and true in promises and performances , only when thou hast no necessities , when thy conveniencies serve not for conscience sake : No , thou wilt find thou had'st better go maimed and halt , with thy 〈◊〉 eye plucked out , and thy right hand cut off , than to keep thy sins , and go to Hell with them . When thy conveniencie suits , thou wilt serve God ; and when Gods conveniencie serves , he wil save thee . There is another sort of Formal Professors , that pretend great kindness , and large affection to the Lord , and the Gospel , and therefore profess they wil go far to accommodate the Lord Jesus , and give him full and free entertainment , Only there is a reservation they make to themselves of that which shall not be much prejudicial to the presence of his Majesty , if God will abate them 〈◊〉 〈◊〉 , that is all they look for . As men that take in Mates , they let all , but reserve only a room to themselves , and they 〈◊〉 they go very far to pleasure them : So these men wil keep some one lust , and they must be spared in that . Rachel reserves her Fathers Idols ; Ananias and Saphira , they give half , and keep half , Acts , 5. 2. It 's certain thou never knewest the evil of sin , if thou never 〈◊〉 an absolute necessity to part with all . Thou sayest , The Lord be merciful to me only in this ; No , thou wilt never have mercy if thou keep this . Thou sayest , Is it not a little one , and my soul shall live ? It 's certain , thy soul cannot live , if thou canst not leave this . INSTRUCTION . We here see the Reason of all that uneven and unsteady walking of many men : Somtimes they are zealous , and somtimes cold and careless , men are off and on , somtimes so 〈◊〉 that they cannot abide the appearance of any sin ; somtimes bold to adventure upon that which they know to be evil . This is certain , either thou never had'st the work of Contrition , or thou keepest it not alive in thy soul : 1 Cor. 5. 1 , 2. You are puffed up , and do not mourn ? If they had mourned for the evil , they would have been zealous to reform . DIRECTION , how we may keep a readiness of heart to 〈◊〉 every corruption and occasion leading thereunto , that a man may have a steady , even spirit ; keep thy heart affected dayly with the evil of thy sins , and that wil over-bear al corruptions and inclinations to any sin at any time : As the Naturallists say of the Nightingale , she sets her Breast against 〈◊〉 Thorn , that when she begins to nod , the Thorn may awaken her ; he that lies hard , wil not sleep long . Two Rules here . Keep the Judgment setled , Conscience convinced , and Heart 〈◊〉 of this Truth , that the evil of sin is so great , that no evil is equal , no good can countervail it ; and then this wil certainly follow , thou wilt rather chuse to have nothing in this world , 〈◊〉 than to have thy sin ; and part with al profits , and commodities , and comforts , 〈◊〉 not to part with thy sin ; suffer any evil rather than sin ; lose any good , rather than keep thy sin . Keep this in the thoughts of our hearts for ever ; there is no evil like to my sin ; Matth. 16. 26. What shall a man profit to win the world , and lose his soul ? Do not give a hearing to any consideration of any Cavil that is cast in to the Contrary . Say it 's past consideration , do not therefore entertain the motion : As in the Chancery or Courts of Justice , when a Cause hath been tried , and proved by Witnesses , and Sentence past upon it ; if a wrangler shal then put in a motion , the Judg wil not hear him , but casts out 〈◊〉 motion . Deal thou so with thine own 〈◊〉 reason and 〈◊〉 ; when thou hast seen and found the greatness of the evil of sin by thine own tryal and experience , if now carnal reason should put in and say , This is to be considered , and that is to be considered ; cast out al these Cavils , give no audience to any motion made for any tolleration for sin , And this is the way to keep the Channel 〈◊〉 , and the passage currant , that your souls may be carried cheerfully in the stream of Gods Truth ; and that will make a man ever like himself ; keep this Truth 〈◊〉 in your 〈◊〉 , there is an absolute necessity of it , I must not sin . It 's inconceivable what this Truth in the lively work of it wil do . There is a secret Hope wherewith the Lord supports the hearts of such as be soundly Contrite . Though the case be dangerous , and their condition miserable , they do not cast away all as though it were utterly impossible ; they do not say , Men and 〈◊〉 , there can nothing be done ; we see nothing our selves , and we 〈◊〉 you discern nothing , and we conclude there 〈◊〉 〈◊〉 〈◊〉 wil 〈◊〉 can do any good . Nay , their words seem to issue from another principle and foundation , what shal we do ? q. d. there may be waies we see 〈◊〉 , 〈◊〉 of 〈◊〉 which 〈◊〉 through our folly and ignorance of this condition , and unacquaintedness with the dealings of the Almighty , and his special and mysterious Dispensations with the sons of men , do not conceive , nor can they come so easily and readily within our reach and apprehension ; yet we suppose , you that are the Seers of Israel , and the Spiritual Physitians to the souls of 〈◊〉 , sinful Creatures : you that are of Gods Counsel , and acquainted with his secrets , we should yet think it , there is yet somthing to be done ; Oh that we may know it , and that direction that may do us good . So that there is a secret kind of unknown expectation in their hearts , as presuming there is some course to be taken for their cute and comfort . It is true , somtimes there be strong assaults of 〈◊〉 〈◊〉 in by 〈◊〉 , strong Suggestions of impossibilities , which of a sudden seem to 〈◊〉 over the soul ; when after long strife and 〈◊〉 held against our corruptions , we are frequently and desperately foyled with the violence of our own distempers , and our own 〈◊〉 , the sinner out of height 〈◊〉 too much 〈◊〉 of Spirit , is ready to 〈◊〉 away all . I shall one day perish : All men are Lyars . The soul tired with extremity , and by constant consideration , as it perceives ; so it supposeth its condition forlorn , upon a sudden push ; may lay aside all , willing to look no further ; the Lord by this means in his infinite wisdom , out of the deceit of our carnal Reason , and by a present pang and out-rage of 〈◊〉 , doth crush and confound all the pride and 〈◊〉 of 〈◊〉 Reason , which by no other way happily could so easily be quelled ; when our own carnal 〈◊〉 conclude according to our misguided 〈◊〉 , there is no way of escape , or means to shift . Where is now your wit that thought to 〈◊〉 , your power that thought you were able to 〈◊〉 up your 〈◊〉 ? But this is but a present push , like the rage of a 〈◊〉 by 〈◊〉 〈◊〉 fall of rain , a hurry of Spirit , a 〈◊〉 as it were : But when the soul comes to it self , as the man that swouned away , it lifts up it self , and looks out , It may be , and it 's possible . Let me therefore , 1. Shew you in a 〈◊〉 or two , the Nature of this Hope , and 〈◊〉 it differs from that which 〈◊〉 wrought in the 〈◊〉 〈◊〉 ; it 's wholly of another kind in the Nature , and the work of it . 2. The Reason why God leaves this Hope . First , Touching the Nature of this Hope , I term it , a secret kind of unknown expectation ; by which the heart is carried on to look for relief and help , which out of the sence of its own burden , and preservation of it 〈◊〉 it willingly would have , but knows not where to find it , nor yet obtain it , 〈◊〉 it did appear . It may be discovered in two things : In the rise and ground of it ; the Lord leaves upon the Understanding of a 〈◊〉 sinner , a real apprehension of his own 〈◊〉 in such 〈◊〉 , and about such conditions , and yet 〈◊〉 of the experience and knowledg of others , and 〈◊〉 of Providence in such difficulties beyond his reach ; both which lead the 〈◊〉 and apprehension of a man to look out , and provokes the heart in this 〈◊〉 condition , to put forth 〈◊〉 endeavor , because al the 〈◊〉 of possibilities , are not stopped up , and 〈◊〉 of relief wholly taken away . For be it he know none ; yet this also he 〈◊〉 , there may be some way , and others may and do 〈◊〉 conceive more 〈◊〉 of succor than his shallow conceiving is able to know , or hath 〈◊〉 to 〈◊〉 therefore look out he wil , and expect what further may be made to appear in the way of Providence , and from Direction and skil of others . And hence it is they come here upon the 〈◊〉 , 〈◊〉 and Brethren , What shall we do ? We 〈◊〉 〈◊〉 are 〈◊〉 a 〈◊〉 in our own thoughts , we are strangers to our own hearts and distempers , and distresses , unto which through our just deservings we have brought our selves : yet you that have more experience , and better acquaintance with the Dispensations of the Almighty in such dealings with miserable Creatures , though we know not what may help 〈◊〉 selves , yet we know that we have need to seek for succor , and we know not but we may speed ; therefore we are resolved to put it to the trial , put it to the venture , see what wil become of it . Upon this ground the Ninivites resolve to betake themselves to seek out for their own preservation from the destruction 〈◊〉 and now drawing on , Jonah , 3. 9 Who can tell if God will turn , and shew mercy , that was perish not ? 〈◊〉 can 〈◊〉 it is beyond al the skil we have to contrive , and the power we have to accomplish any thing for our own 〈◊〉 ; but yet we cannot tel but God may turn from his 〈◊〉 wrath , and leave a blessing behind him 〈◊〉 of a curse ; as men who fal into strange and desperate sicknesses , the danger they see , but cannot see how to cure themselves ; yet the apprehension of their own ignorance , and consideration of the experience and wisdom of others , is thus far a help , as to provoke them to seek out , not altogether without expectation of supply from them ; for though they easily conceive they understand not what is good for their own sicknesses , yet they cannot conclude but others do or may understand more than themselves . So here , Men and Brethren , we knew not our sins before , nor now how to be quit of them . You that from God , know how to discover them , we cannot but think , but you may shew us a way of escape and deliverance , and therefore we cannot but enquire ; though the sinner cannot say it wil , yet he doth not know it wil not be ; therefore I term it an unknown expectation , it secretly swaies and carries the heart . Hence this Hope is confused and uncertain , it doth not , nor can bottom the heart in any grounded assurance , and settle it upon any certaintie , for the attainment of that which now it needs ; But keeps this on foot in the consideration of the sinner , that there be unknown passages of possibilities for his spiritual relief , and therefore this sends the heart out after search and enquiry . And those possibilities provoke the sinner to put to , with what diligence and endeavor may be to see what he can make of them , whether they wil hit or miss , what wil become of him and his comforts , that he may know what to make of himself and his condition , which as yet he knows not , Joel , 2. 13. Who knows if God wil return ? Who knows whether these sins may be pardoned , grace and mercy shal be extended to this miserable soul of mine ? Who knows what wil befal ? I wil yet try what shal befal , I wil see the issue : Such a kind of possible uncertaintie caused the Leapers to make proof what would be the event ; they may slay us , and yet they may save us . So Benhadads Servants , Ahab may proceed in his indignation against us , and yet he may also pardon , therfore we wil try . So the soul here . Whereas the Hope that issues from Faith , and is found in the hearts of Beleevers as the fruit thereof , it hath a sure and cleer ground , to sustain and settle it , upon which a mans hopes may hang , and a special and infallible assurance it brings that wil never fail ; that is as certain which is thus in hope , as that which we have in hand ; that which is in expectation , as that which we have in present possession ; so called , the Anchor of the soul , both sure and stedfast , Heb. 6. 19. This Hope never makes ashamed , Rom. 5. 5. A man never misseth of his expectation , as the ground of our Hope is most sure , and the success is most certain , and the ground is the love and faithfulness of God in the undoubted performance of the Promises he makes , Rom. 5. 4. Because the love of God it 〈◊〉 〈◊〉 in our hearts by the 〈◊〉 Ghost . 〈◊〉 this unknown expectation ariseth from the apprehension of some 〈◊〉 presented , which because they are unknown what they may be , therefore the restless contrite sinner puts forth his endeavour to prove what wil be the issue . The reasons are 〈◊〉 summed up in so many words . Because this hope is a privy support wherby the heart is under-propped from sinking utterly under those unsuportable evils , which it feels now in part , & fears stil daily to come in upon them , and yet not onely beyond his strength but beyond his thoughts : and therefore as the Lord smites with the one hand , he sustaynes and upholds him by the other . It s the reason which the Lord alleadgeth why he wil not alwayes contend least the spirit should fayl before him , and the souls that he hath made Isa. 57. 16. As the wise Physitian when the disease is violent and the portion strong , he 〈◊〉 the heart with some cordial , least while he should purge the humor he should destroy nature , the Lord is as a wife merciful Physitian , he would melt us by Godly sorrow but not consume us , he would have us loose our sins but not our hopes . This hope is an inlet into the soul whereby the Lord makes way for the work of the means ; hereby the contrite sinner is ready to attend , and give entertainment to the ordinances , while he hath any hope of any good to be communicated unto himself , because the patient knows not but the receit may do him good , he is content to take it and try what it wil do ; whereas desperate discouragement stops al the passages , that the power of an ordinance cannot come to take place . Upon this ground it was Naamans Servants perswaded their Master , 2 , Kings 5. 15. to give way to the means prescribed by the Prophet for his cure . If he should prescribe some great matter thou would surely do it , how much more when he saith , wash and be clean , if washing be a 〈◊〉 of clensing , the very possibility of clensing should easily make him give way to prove what washing might do . When men bore holes , they drive pinns mervailous readily with much ease , hope sets open the heart to any ordinance , that it may easily find attendance and acceptance as the Criple to Peter Acts , 3. 3. he gave car expecting something &c. expectation draws attention , he looked upon them as desirous to receive good ; look what the spring is to the watch , the poyse or weight to the minute no stirring without it . so is hope to our indeavors , the Plough man plowes in hope , sows and reaps in hope , 1 , 〈◊〉 . 9. 10. hope is the great wheel which carries the life of our endeavor ; the runners would not run in the race , the marriner sayl in the Sea , were there not possibility for the one to attayn the goal , the other the haven , and the wise man when he would set al on going , he 〈◊〉 hope on work , keeps that in their eyes as that which would keep them constant in their course . Eccles. 11. 6. Sow thy seed in the morning , and in the evening let thy hand rest , and what is the prevailing reason to provoak to such unweariable diligence ? its hope of good , thou knowest not whether this or that wil prosper , 〈◊〉 whether both alike ; do both , if either of both may do that for us that is useful and may answer our need and expectation . INSTRUCTION , We here see the reason why Satan draws out all his forces , useth the depth of his delusions on the one side , sets all the policy and power of Hell a work on the other side , and tryes all conclusions to the utmost of his skill , if by any means he might hamstring a mans hopes , put the distressed sinner beyond all possibility and expectation of Good , and then he hath him close prisoner , past recovery , not once looks our for deliveance , he is his own ; the 〈◊〉 off the hinges , nor opens , nor shuts to give way to them that pass in or out , but rather is a trouble and stops their way . It s so here , 〈◊〉 Satan can but unhinge the heart of the hope and expectation of relief and help , he makes the contrite soul wholly uncapable of al comfort or support , there is no 〈◊〉 between heaven and him , but is an out-lawed wretch an out-cast , beyond the compass of Gods compassion and kindness , and sits down confounded in his own accursed condition and 〈◊〉 further . It is a stratagem usual and common amongst commanders , in the taking of towns and walled cityes , when provisions ( as they understand ) are low and short within , they block up al passages ; there is none can come out , none can go in ( as the scriptures speak in that kind ) none go out to 〈◊〉 or procure provision , none come in to bring any , and then they certainly conclude the 〈◊〉 is theirs , they must either yield or famish in such a time , the like is the policy of the enemy and its a direful 〈◊〉 , and undoubtedly procures the speedy destruction of the soul that cuts off a mans hopes , and blocks up the soul from the possible expectation of any good : it deads the 〈◊〉 , deads the ordinance , deads a mans diligence , no going out by endeavor to procure any spiritual release , no coming in by the power of any 〈◊〉 to work any good in the soul , and hence it is that the enemy darts in such temptations and by his wiles and subtilties casts a man into such a condition at least to his perswasion , that its utterly beyond al consultation and consideration either of our souls , or others , and therefore there is no further seeking out but sinking irrecoverably in a mans distress ; And therefore 〈◊〉 hastens the soul in a 〈◊〉 〈◊〉 of 〈◊〉 , to pass such determinations upon a mans estate , that makes him past appearance of recovery or 〈◊〉 , and so 〈◊〉 the reach of reason or relief . As either a mans 〈◊〉 〈◊〉 past and his 〈◊〉 determined in heaven : He was before 〈◊〉 worlds 〈◊〉 , the 〈◊〉 is 〈◊〉 and the 〈◊〉 never to be reversed , or else the date of mercy is 〈◊〉 , and the day of grace is past here on Earth ; God hath set a period to his patience , and long sufferance and those are expired ; he wil not alwayes strive with man , and it s not fit . nor reasonable he should : Jesabel had her time to repant , allowed by the Lord , and she repented not , and then God cast her into a bed of 〈◊〉 and slew her and her children , Jerusalem had a day of peace , Oh that thou 〈◊〉 the things that belong to thy peace in this thy day , but now they are hid from thine eyes ; after the day was over , the darkness grew 〈◊〉 gross that she did not , nor could not see things before her eyes and this is thy condition just saies Satan . So many motions of the spirit , so many checks of Conscience , so many 〈◊〉 and strokes under the ordinances , and yet out stood al , and so the time of mercy also , now it is too late . Or else surpriseth the thoughts of the distressed with the hideous apprehensions and remembrance of some hellish distemper of spirit unto which the sinner is privy ; that its other and worse than ever he yet conceived , 〈◊〉 al circumstances considered , it amounts to no less than the sin against the holy Ghost , for if we sin wilfully after we have received the knowledg of the truth , there remains no more 〈◊〉 for sin , Hebr. 10. 26. and this is your case says Satan beyond al question , when after many motions of the spirit and perswasions cast in , many secret entreaties , many misgivings of heart , do not do so , do not do it , and yet you have dispised the very spirit of Grace , you have been enlightened , and had many pleasant rellishes of joy and peace under the good word of God , and yet fallen back again , and so fallen away , therefore its impossible you should be restored or renewed by repentance . Then should you pursue that which is impossible to be attained , this dams up al passages , he cannot endure to hear of any , or attain the use of any means when its impossible to receive any benefit by al that can be used . Thus Satan deals with the discouraged sinner , as the thief with the weary traveller who is unacquainted with the way and lost in which he is , he leads him out of the road far into the forrest without the ken and cal of any passenger , or expectation of any means of relief and then he hath oppertunity to spoile him of his substance , & of his life also . So Satan deals with distressed , unacquainted with his own estate , under this trouble & stroak of contrition , carryes him aside with such misconceivings of his own condition , that he leads him into by paths beyond the ken & compass of reason , & any 〈◊〉 consideration , so that he wil neither seek nor receive any helps : Be wise therfore , & watchful both for the discovery & perceiving these policies and delusions of the enemy which draw on irrecoverable destruction with them ; be sure therfore you keep the rule of Gods revealed wil & direction for your own wayes , while you keep under the guidance of the word , you are under Gods wing ; therefore in a word or two , to wipe away this false and wily pretence of the enemy . When the enemy would have thee to pry into the ark , would carry thee to heaven to 〈◊〉 the rolls & records of Gods eternal counsel , thou must not repel 〈◊〉 temptations and repress such pride & presumptuous attempts of thine own vain mind , with that charge of the Almighty , tel him and thy own soul , That secret things belong to God , but things revealed unto thee , Deut. 29. 29 It s Gods advice , to search and try our own hearts and turn unto the Lord. Lam. 3. and not to search his decrees . Look what is done in 〈◊〉 own heart , which thou mayest do and shouldest by warrant from the word and direction thereof . But to look into the decrees of heaven , what hath been determined there , is beyond thy line and last also . It s sinful curiosity and presumption which God doth condemn and thou must conscienciously avoyd , know Satan leads thee out of the way , and therefore be fearful to listen to him . Touching the date of grace and day of mercy , its true which the Lord hath taught that God wil not a waies strive , 〈◊〉 it s as true and evident also , that while the Lord is pleased to 〈◊〉 , means , to work with them and to awaken the heart by them , by convictions of conscience and 〈◊〉 , of a mans condition and his corruption , and drives the sinner to sad thoughts and searchings of heart , it 's certain where these thoughts and stirrings are there God is striving by his spirit , in his ordinance . And it s Satans policy and purpose by such vain cavils to withdraw the from under the power of the means , to take 〈◊〉 th ne attendance thereupon , and so endevor to 〈◊〉 thereby , when the strong man cannot be at peace in his house , 〈◊〉 certain that is the time when there is a stronger than he , is now breaking in upon him . For the counterfeit appearance , and the ugly 〈◊〉 of the sin against the holy Ghost , which Satan would put upon thy 〈◊〉 , that by that means he might dead thy heart , and damp and 〈◊〉 thine endeavors , and prejudice the work of grace and repentance that now the Lord cals thee unto , and thou also begins to look after , I answer ( Not now to be long here ) the sear of the sin , and complaint against 〈◊〉 , that the heart is burdened with the apprehension and thoughts of it , and sighs secretly to be 〈◊〉 from it , its argument enough that thou art free from this evil , but God would make thee feel what sin can do , i. e. put thee beyond help : and thine own emptiness , who canst do nothing for thy self when it comes to a dead lift . In a word , if thou wouldest out-shoot the Devil , and out-work his temptations to promote thine own welfare and peace ; Be ever watchful and conscionably resolute , to oppose that evil most unto which he tempts thee ; be most sedu'ous in the improvement of means in the use whereof he would most discourage thee , and the most of the delusions wil come to nothing . Resist the Devil and he wil flee from thee James , 4. 7. Hence we may observe how easy it is with the Lord to confound a poor creature , to make his own hands his executioner , his own reason his 〈◊〉 , nay his very conceit , and imagination of his mind to hasten his confusion , and that irrecoverably unto himself , If he shal but stop a little crevis of hope and lead aside a mans deluded reason into the appearance of impossibilities , as into a by path , the soul wil sink immediately , and be the greatest enemy in Earth or Hell , to its own everlasting happiness he wil seek no good if wanting , wil receive none , if offered and pressed , nay expect none , what ever can be presented or layd forth , either in the works of providence , or in the infinite power of the Almighty God , and one Conceit wil do this if God see it on , as wel , nay more than al the Devills in hell could do , if they should set al the power of darkness on work . So it was with 〈◊〉 , Dan. 4. 30. God dashed al his power and pomp with one deluded and misguided thought , a conceit of a beast made him unfit for crown or Kingdome or Counsel or Communication of men , So that he that would have al for his honor and majesty , he neither knew what honor or majesty was , nor could receive any , nor yet his kingdom would give either to him . EXHORTATION . To provoke our souls by al good means to nourish this hope in our hearts for ever It s said of hope that it comes from faith and is the Anchor of the soul Heb. 6. But it s true of this also in its measure for where there is some hope of getting good it wil enable a man to endeavor . Look what the spring is to the weights of the clock 〈◊〉 is no stirring of the one without the other as it is in nature , so grace in Physick , al the vitals must be especially 〈◊〉 because a wound in the vitalls is deadly , it is so in a mans spiritual course , if a man would have his endeavor kept , then keep his hope alive , and say , though I do not know it shal be , yet I do not know but it may be , 〈◊〉 I wil hope and wait . Two rules here . Maintain in thine own heart an apprehension of thine own ignorance for thine own relief : Men are apt to measure Gods dealings by their own apprehensions ; thou sayest thou canst not see it , yet maintain this in thine heart , I wil wait upon God ; for there is more than I can see : Isai. 42. 16. I will lead the blind by a way that they do not know , and I will not forsake them , saith the Lord. God hath unknown passages of Providence for thy good . Maintain in thy heart a real , constant perswasion of the Al-sufficiency that is in God for thy supply above all that which thou canst conceive , and that wil hold up thy heart , for the 〈◊〉 of Hope is a possible good , Matth. 9. 33. There was never such a thing seen in Israel ; therefore though thy heart tel thee , there was never sinner as I am , yet God is able to do that which never was done in Israel , therefore expect stil what may be : again , though thou canst not conceive it , yet know there is a sufficiency in God able to do it , Job , 5. 8 , 9. I would seek unto God , and unto God would I commit my cause , which doth great things , and unsearchable , and marvelous things without number . This may support thy heart , and carry thee on with some Hope in a waiting way . They who are truly pierced for their sins , do in an especial manner , prize and covet deliverance from them . For this is the scope of their complaint , and the end and aim of their request , that they might be freed from that which they found so bitter , and indeed unsupportable to their souls ; and it 's of 〈◊〉 implied in their speech ; that which in the like case was openly expressed by the Jaylor , Acts , 16. 30. He came trembling and astonished , saying , what must I do to be saved ? not what shal I do to be eased of my destraction , cured of my fears , freed from my shame ; but what shal I do to be saved from my sin ? he was plagued most with the remembrance of that , prizeth most freedom from it : the venom of his transgression is that which lies heaviest upon his heart ; and thence it is , to be safe-guarded from that is of highest esteem in his account . Saved from the guilt of sin , as that which sets the Almighty at a distance from him , and raiseth the controversie between God and the soul , and forceth him to withdraw his favor , and loving kindness , which is better than life , which David felt by woful experience , and therefore sues with such importunity , Psal. 51. 14. Deliver me from blood guiltiness O God , thou God of my Salvation , and my tongue shall sing aloud of thy righteousness . After the Commission of these evils by David , the Lord threatened the sending of the Sword that might hazard the safety of his person , and the prosperity of such as should succeed him . So Nathan , 2 Sam. 12. 10. The Sword shal never depart from thine House : he threatens to raise up cruel and subtil conspirators out of his own bosom and bowels ; as Absalon , out of his own Counsel and Kingdom , as Achitophel , and Jeroboam , whose plottings and conspiracies should shake the Pillars of the Kingdom , and the peace of his Government ; all which were marvelous bitter potions , and heavy expressions of Gods displeasure , but the sting of all those troubles , the venom of al that vengeance issued from his sin , that is the evil in all evils , and therefore he overlooks al the rest , and seeks most earnestly to be rescued from this ; Deliver me from blood-guiltiness : it 's not the cruelty of the Sword that wil destroy , nor the conspiracy of Enemies that desire to undermine my Crown , and Kingdom , and Safety , which I so much fear , nonso much labor to be freed from ; but deliver me from blood-guiltiness , O God of my Salvation , q. d. that is the deliverance I look for , and long for ; and here in the Salvation of a God wil appear , and shew it 〈◊〉 , and wherein the soul of thy servant shal most rejoyce . Saved also they would be from the 〈◊〉 of corruption , which carries the soul from God , and keeps the 〈◊〉 estranged from him : and hence it is the 〈◊〉 Church makes 〈◊〉 the matter of their most bitter complaint , Isai. 63. 17. Why hast thou hardened our hearts from thy fear , and caused us to err from thy waies ? When they withdraw their hearts from God , he 〈◊〉 his gracious presence and 〈◊〉 from them : when they would not deliver up themselves to the Authority of his Truth , and holy Will , to be ruled thereby , he delivered them up to the power of their own perverse Spirits , they that would not be guided in his 〈◊〉 by his holy Spirit , they should be hardened from his fear by the perversness of their own Spirits : this is the most dreadful plague of al plagues , the deliverance from which they so highly prize , and seek it with such importunity , Look down from Heaven , thy holy Habitation , where is the sounding of thy bowels ? are they restrained ? Oh why hast thou hardened our hearts from thy fear ? The price the contrite sinner puts upon this deliverance from his sin , discovers it self in four Particulars . In the lack of this , the soul is not , cannot be quieted , though it doth enjoy all other things the World can afford , and his heart could desire : The want of this takes off the sweetness of al the comforts ; contentments , the sap and 〈◊〉 of al priviledges , and the consluence of all Earthly Excellencies that can be enjoyed in this Pilgrimage , when the soul is under the pressures of Gods displeasure , and the tyranny of his own distempers , which carries him from God , and keeps him under the dreadful indignation of the Almighty , present him then with the beauty of al the choycest blessings that ever any man had on Earth , yea , what ever others hoped for , but in vain . Put them into his hand , conceive him possessed of the fulness of al worldly perfections , Crowns , Kingdoms , Honors , and preferments , the broken heart 〈◊〉 al under 〈◊〉 with neglect , what is that co me , saies the soul ? had I al the Wealth to enrich me , al Honors to advance me , Pleasures and Delights to content me , and my sins stil to damn me ? miserable man that ever I was born in the 〈◊〉 of al these falsly conceived comforts . This sowr Sawce spoils al the Sweet-meat , this dram of poyson makes deadly al the delights and pleasures that 〈◊〉 can be attained or expected . As 〈◊〉 when he was recalled from his Banishment , and had the liberty and use of his House , and all the conveniencies and helps that were at his Command , but was charged not to see the Kings face : upon a two yeers tryal he found a straightness of all his Comforts in these enlargements ; 〈◊〉 he thus expresseth his resolution to 〈◊〉 , 2 Sam. 14. 32. What avails me to be at Jerusalem , and in my House , to come from Geshur , if I may not see the Kings face ? let me see his face , and let him 〈◊〉 me . It is so with the broken-hearted sinner ; What avails it me to be compassed about with al conven ences my heart can desire , and be compassed about with my corruptions ? to see all Earthly happiness heaped up together , but never to see the face of God in another world ? the belly filled , and back cloathed , and house stored , and the soul damned , and east out from Gods presence , in whose Presence , there is fulness of joy , and pleasures for ever more ? These are but dead things , sapless shadows , and are to a man of a contrite Spirit , as though they were not , nay the 〈◊〉 he hath , 〈◊〉 more trouble he hath , because there is more sin , and more guilt , more curse and condemnation ; he sees in all , and expects by all from God , and so remains restless in all . He is content with this , though he want all the rest , because he prizeth this more than all . Skin for Skin , and al that a man hath , wil he give for his life ; &c life and al for the Salvation of his soul. For sin now he 〈◊〉 it , now he hath found it to be more bitter than death ; and therefore to be saved from it , he judgeth , and that truly , to be better than life it self : willing not only these things should not be , but that himself should not be , that he might not be sinful : Let the Lord take all away , yea life and all , only take away my sin , and it sufficeth ; he counts it the best day that ever yet dawned , the best news that ever came to his distressed Conscience , if he can gain any assurance , get any evidence , but one good look from Heaven , a smile of Gods face and 〈◊〉 , that the sins he hath seen , he shal never see them more ; the corruptions that have 〈◊〉 and plagued him in his dayly Conversation , indisposed him to do the Duties God required , and unfitted him for the 〈◊〉 Christ hath purchased , God hath tendered to him in his holy Word : That pride that 〈◊〉 , those passions , that perversness , and self-willy waywardness of heart that hath been the plague-sore of his soul , have interrupted the comfort of his heart , peace of his Conscience , communion with his God. The very possibility and expectation that the Lord may save him from the guilt and power of those prevailing distempers , supports his Spirit . But if he can but live to see the day that the thing is done , he desires to live no longer : Lord , let thy Servant 〈◊〉 〈◊〉 , since mine eyes have seen thy 〈◊〉 2. 29 , 30. Since thou hast 〈◊〉 〈◊〉 〈◊〉 lusts , mighty stifness 〈◊〉 〈◊〉 〈◊〉 al Convictions , though 〈◊〉 〈◊〉 ; gainsay al Arguments , though never so 〈◊〉 ; slight al Directions though never 〈◊〉 evident , mighty self-considence , and hellish haughtiness of Spirit , whereby I could swel above man and means , and God himself : Let thy Servant depart in peace ; This Peace , let it never be interrupted ; this saving power of thy spirit never weakened , never enfeebled more . Let me lose my life with the 〈◊〉 , let me die that they may never live more . And therefore the distressed Christian sees not the meanest Christian in the 〈◊〉 miserable condition , but he prefers him above al the 〈◊〉 on Earth , and wisheth himself in his place . Oh if my soul were in his souls stead , saved from his corruption , therefore he is in a safe and a blessed condition . Salvation , if it be of the right stamp , to deliver from sin , not to ease from plagues and sorrows , such a kind of saving carries ever satisfaction with it , hath a 〈◊〉 fulness which answers unto al poor and imprisoned , yet saved though ; persecuted , reproached , yet saved though ; despised and killed , and yet saved ; delivered from his 〈◊〉 , there is no evil of the first or second death that shal hurt him , 〈◊〉 have any power over him : And therefore the contrite sinner contents himself in this , as Jacob in a like case , I have enough , Joseph is yet alive ; I have enough , my soul shal yet be saved . In a wrack , he that saves his life , is abundantly satisfied . When so many thousands suffer 〈◊〉 , split al their Professions , Hopes , and Comforts upon the Rocks and Sands of Pride and Self-love ; Oh what a mercy , satisfying mercy , that thou who wert in as much danger as they , stands alive upon the shoar , when they are dying , and drowning , and 〈◊〉 , under the power of their sins . The 〈◊〉 sinner 〈◊〉 〈◊〉 〈◊〉 price , he is resolved in good 〈◊〉 readily to endeavor any thing to compass that he makes so much 〈◊〉 of , 〈◊〉 . 〈◊〉 and Brethren , what shall we do ? Command what ye wil , we shal do it ; give what 〈◊〉 〈◊〉 please , we 〈◊〉 follow them ; prescribe 〈◊〉 means you see 〈◊〉 〈◊〉 shal improve them ; 〈◊〉 it is you shal 〈◊〉 〈◊〉 enjoyn , be it never so cross to our own carnal 〈◊〉 , never 〈◊〉 〈◊〉 and haza 〈◊〉 , we 〈◊〉 not haggle and 〈◊〉 〈◊〉 you , but we shal endeavor 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What 〈◊〉 we do ? whatever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we 〈◊〉 do what we 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 to do what we cannot out of our weakness perform , or out of our ignorance so readily conceive how 〈◊〉 accomplish : So they Isai. 30. 22. The Converts there , it 's said , They 〈◊〉 〈◊〉 the 〈◊〉 of Silver , and ornament of Gold , and cast them away as a 〈◊〉 cloth , and say , get thee hence . The price and worth of their Image might have enticed them ; if not to have kept them , yet converted them to their own use ; but they casheir them wholly , without the least consideration of any Commodity that they might have contrived for their own content therefrom . So Zacheus , 〈◊〉 19. 8. When once he began to be sensibly affected with his corrupt and covetous course , and the danger thereof , and the evil therein , see how comfortably restitution ( which is so difficult a work ) comes off a hand , without any grudging , because that was the means appointed by God to quit his heart and hands of the guilt of that sin . Behold Lord , half that I have , I give to the poor ; and if I have wronged any man by forged Cavillation , I restore him four-fold . So lastly , the holy Apostle Paul , when the Lord Jesus had discovered his sin , and abased his heart in the right apprehension of it ; so that he is come to Gods bent , What wilt thou have me to do ? Behold I wil send thee far hence to the Gentiles , Acts , 26. 17 , 19. He did not consent with flesh and blood , nor so much as pretend either doubt or 〈◊〉 , but immediately addressed himself to follow the direction . That which a man prizeth indeed , he wil bid fair for , nor wil he scotch for a little cost , but is resolved to have it what ever it 〈◊〉 , and therefore 〈◊〉 not for the cost at all . So it is here , a 〈◊〉 sinner comes easily and resolutely to Gods terms , to do any thing . He that 〈◊〉 this price upon Salvation , and 〈◊〉 from sin , his heart is upon it , and his prayer is improved for the most part for this particular his thoughts about it 〈◊〉 . Listen to him in 〈◊〉 secret devotions , his confessions about this , his Petitions spent upon this , he harps upon this 〈◊〉 stil. But for things of the world they are out of his mind , his thoughts 〈◊〉 〈◊〉 〈◊〉 them , as though he 〈◊〉 nothing , or cared for nothing , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oh deliver me 〈◊〉 〈◊〉 〈◊〉 . Ask him what he would have or desire , if he might obtain and have what he would ; he answers , Oh that I might be saved ; as Abraham for Ishmael , 〈◊〉 . 17. 18. 〈◊〉 that Ishmael might live before thee ; 〈◊〉 he for his own soul , Oh that my soul may live before thee : or as blind 〈◊〉 said , Oh that my Eyes might be opened , and that my heart might be opened and freed from my corruptions , Oh that Jesus Christ would do this for me , who cannot do it for my 〈◊〉 . Because 〈◊〉 distressed soul finds the presence of all 〈◊〉 ther things do no whit prejudice a mans everlasting happiness ; either the good or comfort of his soul , either the having or 〈◊〉 of his Spiritual 〈◊〉 ; the presence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may 〈◊〉 , do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any 〈◊〉 person , a 〈◊〉 is never a whit the worse , and the Lord loves him never a whit the less , because his pressures and sorrows 〈◊〉 upon him ; but that is the season of Gods saving health , 〈◊〉 is most neer when there is most need , and our 〈◊〉 makes way for the enlargement of his love and mercy to us . Joseph 〈◊〉 〈◊〉 prison , land God is with him , with his in the fire , 〈◊〉 it 〈◊〉 not , and the Waters that they drown 〈◊〉 ; God 〈◊〉 〈◊〉 the 〈◊〉 , Isa. 43. 2. God 〈◊〉 〈◊〉 〈◊〉 more 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 himself to 〈◊〉 〈◊〉 , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest 〈◊〉 , 〈◊〉 . 3. 25. 〈◊〉 the 〈◊〉 is seven times 〈◊〉 , and the three children 〈◊〉 into it , then the Son of God 〈◊〉 visibly with them in the 〈◊〉 thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 all manner of 〈◊〉 , then God doth al manner of good , for great 〈◊〉 your reward in Heaven . So that what the Apostle enjoyns , the sinner now finds true by proof , that we have reason to count it all joy when we fall into many temptations , James , 1 , 2 , 3 , 4. For in al those wants which out 〈◊〉 befal , become 〈◊〉 and intire , and want nothing spiritually , and 〈◊〉 the contrite is content to bear these , when he finds they do not hinder the happiness of the soul. He now finds , that the presence of his sins only poysons all the Comforts he hath with a curse , and 〈◊〉 off the Hope and Expectation of any blessing from the hand of the Lord , in al the Dispensations , in the waies of Providences , or Ordinances , towards him , nothing can prosper ; Why transgress ye the Commandement of the Lord , for ye cannot prosper ? Sin stops the passage ; and puts him beyond al possibility of 〈◊〉 or good 〈◊〉 to be extended towards him ; sor the Lords determination is past , and it 's peremptory ; there is no peace to the wicked , saies my God , Isai. 57. 21. he hath said it , the word is past out of his mouth , and no 〈◊〉 can 〈◊〉 it . You know what a 〈◊〉 〈◊〉 〈◊〉 to the Messenger ( the thing was so reasonable ) What! peace , so long as the 〈◊〉 of thy mother 〈◊〉 remain , Jos. 7. 12. It 's that which the Lord professeth , so peremptory ; I 〈◊〉 be with you no more , except you destroy the 〈◊〉 thing from 〈◊〉 〈◊〉 God 〈◊〉 his blessing and 〈◊〉 , in al the 〈◊〉 of 〈◊〉 〈◊〉 ; for 〈◊〉 is the meaning he would not be with 〈◊〉 in 〈◊〉 Warring , in 〈◊〉 going forth , and coming in ; he wil not be with them in 〈◊〉 , in receiving , praying , improving 〈◊〉 〈◊〉 ; 〈◊〉 shal not work , Prayer 〈◊〉 , 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 place ; a man 〈◊〉 have them , but no 〈◊〉 in 〈◊〉 , no Spirit with 〈◊〉 no Blessing upon them , no good from them at al. That which poysons al the 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nay in truth the evil of al evils with it . He now finds the removal of 〈◊〉 would set open the floodgate of the infinite favor and goodness of the Lord , 〈◊〉 〈◊〉 in amain upon the 〈◊〉 . Jer. 5. 24. your 〈◊〉 with-hold good things from you , God doth not with-hold them or keep them from us 〈◊〉 onely through the desert of our sins , his arm is not 〈◊〉 that he cannot help , nor his 〈◊〉 heavy 〈◊〉 he cannot hear , 〈◊〉 〈◊〉 〈◊〉 power that he cannot , nor mercy that he wil not help ? It s his desire , Oh that there were such a heart in them that they might fear me and keep my commandements that it may go wel with them and theirs for ever 〈◊〉 . 5. 29. Nay he hath taken a sollemn oath , As I live saith the Lord I desire not the 〈◊〉 of a sinner but that he 〈◊〉 repent and live 〈◊〉 . 18. 32. so that he wants not mercy but we want 〈◊〉 , unworthy of the mercy he tenders , & uncapable ; Yea unwilling to receive the grace he offers , Oh 〈◊〉 man that wil , let him come , and 〈◊〉 of the 〈◊〉 of life freely Rev. 22. 17. If you 〈◊〉 〈◊〉 it , God wil give 〈◊〉 , and no man wants it , 〈◊〉 〈◊〉 〈◊〉 , it s he that wil have it , and it s his corruption that keeps him that he 〈◊〉 not , nay is not subject , nay would not be made able to receive this mercy . Come out of them my people , 〈◊〉 〈◊〉 〈◊〉 and touch not the 〈◊〉 〈◊〉 ; and he offers himself readily , I 〈◊〉 be 〈◊〉 God I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and walk with them , he wil constantly 〈◊〉 〈◊〉 comfort them by 〈◊〉 〈◊〉 , 〈◊〉 Cor. 6. 18. 19. He wil walk up and down & see their 〈◊〉 〈◊〉 〈◊〉 for them answerable to al their needs and 〈◊〉 . 〈◊〉 which brings 〈◊〉 and the 〈◊〉 〈◊〉 , 〈◊〉 we should prize as a good . 〈◊〉 above al 〈◊〉 things we should prize it . INSTRUCTION , We here seethe 〈◊〉 why the most men in the world 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 not after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Physitian ; never looked for 〈◊〉 , because they were never sensible of their thraldom , &c. REPROOF , A bil of inditement to accuse and 〈◊〉 thousands giving in evidence that they never 〈◊〉 the work of God upon their souls . Two sorts especially . The secure sinner who is so far from seeking and coveting deliverance that he wil not take it when it s offered , but is content to be in the prison of his natural condition and to lye in the boults and 〈◊〉 of his sins stil. Of this temper were those Jews in captivity that had so long lived in Babilon they were content to remain there when liberry was proclaimed and the way opened , deliver thy self O Zion thou that dwellest with the daughter of Eabilon Zach. 2. 7. yet they stayed behind in Captivity stil , so it is with many a sluggish 〈◊〉 , he is content to perish rather then do any thing to deliver himself , he blesseth himself in his misery and so is a devoted slave to the Devil , as Exo. 21. 6. If when the servant had his liberty to go out free , he said plainly I love my Master I wil not go out free , then his ear was to be bored with an awl , and he was to be his servant for ever , the boaring of his ear did signify his yielding obedience to the Command of another . So when Christ comes to set a man at liberty , offers mercy and grace and pardon , if a man then say , I love my master Pride , perversness and Idleness , let me have and live in my sins if God say Amen , thou art a bond servant of 〈◊〉 for ever , thou 〈◊〉 a miserable 〈◊〉 creature for ever . The sluggish professor or hypocrite that hath had some conviction of his sins and remembrance of the stings of his distempers , and some promises and purposes of amendment the blow is no sooner over , but al is at an end , lazy prayers and feeble endeavours , but when it comes to the poynt he wil do nothing , he wil give you the hearing of counsels and admonitions , you would think the man were in a very good temper , you may wind him about your finger ; but in cases of Tryal you shal find him just where he was , he wil do nothing , nay wil do contrary to what he professed to submit unto ; he is not thorough and real in his desire and endeavors for deliverance from sin , &c. We are now come to these Things that are plainly expressed 〈◊〉 the Words : And here we shal content our selves with Two Collections , which are most plain , and suit best to our present purpose in hand . They who are truly pierced with Godly sorrow for their sins are willing openly to confess them , when they are called thereunto . Or. True contrition is accompanied with confession when God calls thereunto . So do these converts here in the place , they come here of their own accord , they do not stay til they be arrested and summoned to the court ; but they readily arrest , indite , arraign and accuse themselves before Peter and the rest of the Apostles . Men and bretheren you have discovered many sins and the dreadful condition of the sinners who 〈◊〉 guilty thereof , loe we are the men , thus and thus we have done . By us the Lord Jesus was opposed and pursued , by us he was 〈◊〉 , rayled upon and blaspherned , by us it was that he was 〈◊〉 , and we are they that have embrewed our hands in his most precious blood : we are they that 〈◊〉 it and 〈◊〉 〈◊〉 , 〈◊〉 him , 〈◊〉 with him , not him , 〈◊〉 〈◊〉 . Nay they roundly , readily , told al , this in secret we plotted against 〈◊〉 life and liberty , thus we consented unto those that should attempt the treason and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them in their 〈◊〉 and 〈◊〉 〈◊〉 proceeding , we 〈◊〉 they that gloryed and rejoyced in the unrighteous 〈◊〉 of the innocent son of God , we applauded 〈◊〉 selves in that we so prospered in our unjust practises , Oh so would we have it . Men 〈◊〉 〈◊〉 〈◊〉 plainly here 〈◊〉 it , we openly and nakedly acknowledge it , they are our 〈◊〉 which you have discovered , and we are the sinners against whom you have truly proclaimed the judgments of God our sins intollerable , and our condition miserable , 〈◊〉 are the men , we are those accursed , cruel 〈◊〉 whereof you speak and what shal 〈◊〉 do ? Observe the like expression in the like estate and condition , when al sorts of people came to the Baptists ministery , and the Lord was pleased to direct him to pierce their hearts by the preaching of the truth ; they lay open their sins and sores before him and crave fuccor and relief , as it appears by 〈◊〉 he gives , he applies several directions according to the several diseases Luk. 3. 12. 13. Then came the Publicans , anon the Souldiers saying 〈◊〉 shal W E do ? and he answers suitably : they made known their maladies and he applyes the 〈◊〉 . As it is in an inward cankerd sore , if it be lanced throughly and to the quick , it then bleeds kindly and freely : so with the soul , If the heart feel the sin really , the tongue wil freely express it , when the season shal require the point is clear , we wil see 〈◊〉 we can make it plain . There be three particulars in the doctrine which desire 〈◊〉 . 1. When a sinner is called into 〈◊〉 . 2. When confession is serious and hearty . 3. How contrition 〈◊〉 in such a confession To the first of these . Before I can come to lay forth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must premise two things . That sins are of three sorts , as they come to our present 〈◊〉 , in the case in hand . First some 〈◊〉 publick and noterious done in the sight of the sun , open unto the view of al , that are in the place to see it , 〈◊〉 come to the hearing of it . such are practises which are impudent when men are fearless and 〈◊〉 in their way , They declare their sin as Sodom Isa. 3. 9. al may see , and they pass not much what they do , so in the case of Eli's sons . 1 Sam. 2. 17. 23. Secondly , Some are private between party and party to which none are privy but themselves , either the offence don to another . As Josephs mistress when they were alone inticeth him . Gen. 39. 7. The Adulterous woman meets with the young man , allures , yea tempts him impudently by her loose speech and behavior . Or 〈◊〉 they are Sociates together in the same evil , as of Simeon and Levy ; bretheren in iniquity , Gen. 49. 5. Thirdly Some sins are secret 〈◊〉 no eyes sees , no man living apprehends , but a mans heart and conscience , he commits the evil alone , and he alone knows it and God onely who knows the secret of al 〈◊〉 . By open confession , I understand , the discovery and acknowledgment of the sin to any who knew not of it , before , whether it be publickely to many or privately to some one ; because a man is brought thus , to open himself to such , and to make them privy to that which formerly he did not apprehend , these two things thus by way of preparation premised , the answer to the first question wil be referred unto three heads , touching publick , and 〈◊〉 and 〈◊〉 〈◊〉 , 〈◊〉 al which particulars there be particular directions to settle a mans judgment , and to 〈◊〉 practices , in a right way . 〈◊〉 publick sins , 〈◊〉 〈◊〉 〈◊〉 here ; what ever sins have been publickly committed or bring private come to be made publick , of such God 〈◊〉 publick acknowledgment and confession , two branches 〈◊〉 I wil touch both . If the publick scandals and evil which have broke out in our practice to the offence of others , and stumbling of the weak , the grief of the good , the encouragement of the wicked , who may be provoked in the like carriages or confirmed in them by reason of our example ; then it s requisite and necessary , men should take open shame by sollemn acknowledgment . It s the rule which Christ. hath left unto the Church , who sin openly rebuk openly 1 Tim. 5. 20. and if a rebuk according to the rule of God ought to be dispensed , it ought to be received . And that is a main end 〈◊〉 on both hands ought to be looked at , both in giving and receiving publick censure , that the delinquent be ashamed , and brought to acknowledg his sin & judg himself for it . So Joshua to Achan Jos. 7. 19. tel me what hast thou done ? 1 Thes. 4. 14. If any man obey 〈◊〉 the Gospel , note such a man , set a brand upon him by a sad censure that he may be ashamed and so see his evil and come to acknowledgment of it . And hence men should lay shame upon him and he answerably ought to take it . And when men are out of the Church that the power thereof cannot reach them , the connivence and 〈◊〉 of humane lawes , wil not see execution done upon them ; It s commonly the way of providence , that the Lord doth force men to do that out of horror of conscience which they wil not do out of Conscience to Gods holy command . Sometimes the Lord arrests men upon their sick beds and constraineth them to bear the shame of that , which they would not be brought to see in the dayes of their folly . Then send for such and such who have been deeply wronged by me , for such who have been corrupted by my example , The evil counsel that I have given , the loathsom carriages and unsavory language , and speeches that I have expressed , those subtil insinuations , and baits that I have layd to entice and entangle them , I desire now that God would pardon and they forgive : yea such who have been ringleaders to their wicked and leud courses they were not able to abide their persons and practice , either take him away , or remove me hence sayes the sick party thus they brought their 〈◊〉 and 〈◊〉 them openly in the view of all , when once God brought their hearts to a through sight and sorrow for their sin Acts. 19. 19. Sometimes upon the place of execution God constrains me 〈◊〉 vomit out their wretchedness , to leave shame upon themselves , and to 〈◊〉 their 〈◊〉 for a reproach and 〈◊〉 behind them , and to confess now to be condemned , when they would not confess in humility to seek and receive 〈◊〉 to be pardoned . Oh beware by my example that you never rebel against Parents , reject the counsel and 〈◊〉 of Governors , that was my sin , hath been my bane , and made me rush on headily to mine own ruin and confusion , Nay , Secondly If the commission of them were private and yet they be made publick by 〈◊〉 way in a course of providence , stil God calls for confession answerable , as the season shal require and opportunity 〈◊〉 , As suppose a mans secret fact come to open view , either by others care , or by the weakness of any according to my defect , in al these cases open acknowledgment is requisite , as for instance in the severals , The house is broke , the goods stoln , conveyed and hid , at length the owner sees , chalengeth , pursues him in the open court of Justice and yet righteously ; and that which was cunningly carryed before comes now openly to be censured again : suppose that there is an offence given to a brother in Church Covenant and while the 〈◊〉 is in 〈◊〉 and depending between them 〈◊〉 , the party offended against the rule of our savior , carelesly and 〈◊〉 relates this to several persons , some without , some within the Church and they also report it heedlesly to others , so that it growes common and the report publick though they of the Church ( for the rule of our Savior binds them properly because they have power to reforme or prevent evil , and doth not in many cases reach others out of that relation ) though they I say , did sinfully and disorderly make it publick , yet this is ground sufficient for a gracious heart , and that according to Gods Command , to 〈◊〉 the open shame of the evil , as seeing Gods hand so pursuing of him , for purposes best known to his Majesty ; for the reality and venom of the scandal , issues properly from his sin , though the report came occasionally and disorderly from others . Since then the Scandal goes so far , and the hurt like to be so common by means of his sin , it 's requisite the salve should be as large as the sore , that the report of the confession for the recovery of the evil , may go as far as the infection hath done by the report of the evil committed . Nay , if through my just desert , it be made publick , when private Counsels take not place , nor admonitions awe , nor reasons prevail , when no private means that the Lord Jesus hath appointed , 〈◊〉 have been improved , do good , but that they are constrained to appeal to the publick ; this shews the strength of the distemper , and the danger of it ; and therefore the sinner needs more deeply to be affected with it , and with greater shame and sorrow to bewail it : As when the Offender wil not hear one , nor yet two or three , that the stiffness and obstinacy grows so high that the Brethren are constrained to call in the help of the whol Congregation , and our Savior is constrained to raise the whol Army , the Body of the Church , to make head against an evil , it argues the corruption grows malignant and deadly , and the condition dangerous and desperate , and therefore the Confession must be suitable , must 〈◊〉 in soak , and be of more than usual efficacy , or else it wil in reason be no way satisfactory . Touching private sins , In case of wrong and injury that is done betwixt man and man ; miscarriages are expressed between party and party in the dayly occasions of their lives , in which they are to deal one with another . The Apostles Rule is plain and pregnant , without doubt and dispute , James , 5. 16. Confess your sins one to another , and pray one for another . In our common converse , miscarriages commonly break out and appear , either harsh , unkind , discourteous or injurious carriages ; men should not slight such evils , and sit down carelesly for the healing or removing of them ; but be as careful to apply the Cure as men are heedless to avoid the sin ; get a heart consciencious and ready to 〈◊〉 those evils , and that constantly , as we are ready to commit and practice them , else our prayers and our comforts wil be prejudiced , which by this advice may be quickened and enlarged each for others 〈◊〉 ; for while we commit offences , and not 〈◊〉 we set our hearts and 〈◊〉 at a distance one from another , and therefore we cannot pray so affectionately and 〈◊〉 as otherwise we would , did 〈◊〉 see the hearts of our 〈◊〉 so easily coming in to the Authority of the Truth , and so affectionately carried against the sinful 〈◊〉 of their own souls . This 〈◊〉 the ground of that so 〈◊〉 a warning , which our Savior suggests , Matth. 5. 23 , 24. When thou 〈◊〉 to offer thy Sacrifice , and remembrest that thy Brother hath 〈◊〉 against thee , i , e. hath any just exception against any sinful miscarriage , go first and be reconciled , and then come and offer . Touching secret sins , there is the 〈◊〉 difficulty , how to discern when a party is called of God to make confession thereof . For Answer , there be Three Rules which may serve for our right information therein . If the Lord shall ( as he hath promised in his holy Word ) seal up the acceptation of our persons , and the pardon of our sins , as it seems good to his Will , when we shall make confession thereof unto himself ; we then need not , 〈◊〉 in truth we should not make confession of our secret sins to man. First , 〈◊〉 it is God may , yea many times , nay most usually doth evidence the 〈◊〉 of our sins unto our souls , when we humbly and unfeignedly bewail them unto himself . So the Apostle John concludes it as beyond question , 1 〈◊〉 , 1-2 last verse , If we confess our sins , God is faithful , and just to forgive us our sins , and to clense us from all iniquity ; nay , we shal not only have forgiveness granted in Heaven , but evidenced to our hearts on Earth , Prov. 28. 13. He that confesseth and forsaketh , shall find mercy . If a mans confession be of the right make , not counterfeit , but currant , he shal not only have mercy 〈◊〉 for him in the Deck , but he shal have the use of it , find the sweet of it , he shal find mercy pardoning , pitying , pacifying , comforting , and saving mercy . As when we have sought the thing that we have in our house , we say we have found it , when we have it in our hand , and for our use . Yea , God is marvelous ready to meet the sinner half way in his mercy and compassions , when he perceives that with a serious purpose of heart he sets himself 〈◊〉 this work , Psal. 32. 5. I said ( saith the Prophet ) I wil confess my sin , and thou forgavest 〈◊〉 iniquity . The unfeigned purpose of Spirit this way , God takes in good part , and is so marvelously pleased therewith , that he gives him pardon , and forgives his sins , before he can mention by his words what he purposed in his mind , 1 Kings , 8. 38. 〈◊〉 prayer shall be made by any man that shall know the plague of his heart , he will hear in Heaven , and forgive , &c. And in this Case , we need not , nay we should not make confession of our secret sins ; for we have no Command to carry us unto this , no Example to warrant such a practice , nor yet have we the Institution of any Ordinance , which may challenge our attendance to it . And this you must carefully heed , and maintain against that cunning forgery of the Popish consession , which they have imposed upon al their followers and drudges . Their 〈◊〉 and Opinion is this : That every man is bound once , at the least before the Sacrament , to confess in particular all and every one of his mortal sins , whereof he stands guilty , into the Ear of the Priests ; the memory whereof by due and diligent premeditation , may be had , even such as are hidden , and are against the two last Commands of the Decalogue , together with the Circumstances which may alter the kind of the sin ; If not ( say they ) let him be accursed . This Canonical Institution , is the erecting of an Engine of Cruelty , to rack mens Consciences , and pick mens Purses to satisfie their own greedy covetous desires ; and to set up their Lawless Soveraignty in the hearts of such , who have captivated themselves to their Directions and Counsels : for thus they have a noose upon mens Consciences , and hold men between hopes and fears , leaving them between Heaven and Hell , as they suit their minds . If they please their Humors , then they pardon them , and pull them out of Hell : If they satisfie not their expectations in giving so much for good use , or paying so much yeerly to further the Catholick Cause , then their sins are such , to Hell they must go , they cannot be acquitted : This made their Drudges even weary of their lives , as never seeing an end of their misery , nor knowing what would become of their souls : And it 's that which is called by John in the 〈◊〉 , The torment of a Scorpion when he stings a man , Rev. 9 6. That men shall seek death , and 〈◊〉 not find it ; and shal desire to die , and death shal fly from them . And holy and judicious Brightman expounds it of this sting , That the Jesuites keep men upon the rack of this Confession , never knowing what wil be come of their souls , nor an end of their misery , further than it suits their conceits . And the Popish School who were more ingenuous , have delivered in their Judgments , from these unnecessary burdens , which the Jesuits as hard Task-Misters , have laid upon other mens 〈◊〉 , and which they wil neither 〈◊〉 nor move the least finger to 〈◊〉 any ease . That which the soul hath obtained from Heaven at the hands of God , that is needless we should desire from the hands of men , whose only help is to evidence Gods mind . But by humble confession in secret to God , the soul hath received pardon srom Heaven , sealed up in his bosom by Gods Spirit , and the testimony of his own 〈◊〉 ; therefore it 's needless to desire it from the hands of men , when we have what we desire , and that in a better manner than they can give it . Again , To be wise above that which is written , is unlawful ; and to do more than we have warrant for , is ever unacceptable to God : but the Lord in his Word requires no more before the Sacrament , but that a man should 〈◊〉 himself , and by the exercise of Faith and Repentance , gain assurance of the pardon of his sin , not go to confess his secret sin to another ; therefore to do that , is more than Christ and the Gospel 〈◊〉 , or God wil accept . When the soul lies under the guilt of secret sins , if the Lord in the use of all other means , denies either POWER or PEACE . Power to oppose and master the Corruption ; so that stil the soul is overborn by the violence and malignity of it . Or denies Peace , so that the old guilt returns afresh , after all prayers and confessions we make , cries and 〈◊〉 we put up in fervency and importunity unto the Lord : After the improvement of al means of Reformation and Repentance ; yet the Lord , for Reasons best known to himself , denies to seal up the assurance of Love , and the forgiveness of sin unto the Conscience , then the Lord cals to this Duty of Confession , to such who are fitted and enabled to lend help and relief under God in such a case . That which the Lord hath promised to bestow , and we are bound to obtain , we are bound consequently to use al 〈◊〉 means appointed by God for this purpose , that we may be made 〈◊〉 thereof . But the pardon of our 〈◊〉 , the acceptation of our 〈◊〉 , and the peace of our 〈◊〉 , God hath promised to bestow , and we 〈◊〉 bound to obtain ; therefore we must improve al means to this end . If then we find by experience that God is not pleased to dispense power or peace by our own 〈◊〉 , on improvements of al means by our selves , he then cals us to use the help of the prayers and counsels of others , who are called the 〈◊〉 of our Faith and Joy ; who are appointed to build us up in our holy Faith : whose duty it is , to comfort the feeble minded , and to instruct the ignorant ; and whose prayers are effectual means to obtain the removal of sicknesses , and the forgiveness of sins . James , 5. 15. And some sins there be , as secret Adultery and murder , which God never usually pardoneth to the heart of the Offender , but he compels him to lay open those Hellish corruptions by open confession unto some other . Nay , as he never usually pardons them to his , commonly he never suffers them to go away 〈◊〉 even in the wicked ; but when men are not willing to take shame by private confession , he forceth them by horror of Conscience to vomit out their 〈◊〉 in the face of the world , and to bear their 〈◊〉 , and leave 〈◊〉 names an everlasting reproach when they 〈◊〉 out their 〈◊〉 upon the 〈◊〉 , or upon the 〈◊〉 of their sicknesses , before their bodies drop down to the 〈◊〉 , and their souls be dragged by the Devils into Hell. In case of secret 〈◊〉 , If the wrong have been done , either 〈◊〉 by some 〈◊〉 〈◊〉 of deceit , or injuriously by 〈◊〉 to take away the goods of another ; if 〈◊〉 cannot be made otherwise , God 〈◊〉 calls , either to reveal the evil to some other , who is faithful , and may do it ; or 〈◊〉 the party himself , who may 〈◊〉 the satisfaction . 〈◊〉 ( I say ) 〈◊〉 cannot otherwise be made ; for if 〈◊〉 may , then we should never spread a Scandal , when we may cover it without prejudice of the Rule , and our Brothers profit . But if restitution cannot comfortably and conscienciously be made , without the manifestation of the evil , as in many cases it cannot , then God calls for the use of this means to attain this end . 2. VVhen is this Confession serious and hearty ? It 〈◊〉 be discerned when Confession comes to be serious and hearty , if it have the equal 〈◊〉 , and is made up of the 〈◊〉 following , it 's then of the right make , and 〈◊〉 〈◊〉 according to 〈◊〉 course of the 〈◊〉 . It must be free : It comes off a hand cleverly , flows naturally and ingeniously from a 〈◊〉 sinner ; the soul that is truly burdened doth not by a 〈◊〉 kind of unwillingness 〈◊〉 from 〈◊〉 , duty , or 〈◊〉 a retreat from the 〈◊〉 of the Truth , 〈◊〉 Soldiers 〈◊〉 to do , when the Service is unwelcom ; but the 〈◊〉 〈◊〉 cleer , and their Spirits 〈◊〉 for the 〈◊〉 , 〈◊〉 〈◊〉 proceed on without any 〈◊〉 giving 〈◊〉 . And 〈◊〉 appears thus in the manner of their 〈◊〉 , in 〈◊〉 mannaging this , occasion in three Things . They 〈◊〉 easie to yield to 〈◊〉 〈◊〉 〈◊〉 evidence is brought in against them , to 〈◊〉 to any 〈◊〉 guments of weight , to 〈◊〉 before the strength 〈◊〉 Reason that shal be rendred , to lay forth their guilt , and 〈◊〉 loathsomness of their evil , 〈◊〉 , they are glad of that light . And therefore if men for 〈◊〉 of the right 〈◊〉 of the several and particular 〈◊〉 of a practice , cannot so fully give in Evidence of the evil , because it was hid srom them in some 〈◊〉 , or 〈◊〉 for want of consideration , did not pursue it 〈◊〉 〈◊〉 as they might and ought , but that there is 〈◊〉 and room left for a Cavil : A distressed Convert wil not take the advantage of mens ignorance , mistakes ; or misapprehensione to make an escape from the evidence of Truth ; which the Conscience tels that it deeply 〈◊〉 him ; or espies on every side to find a muse by the mistaking of a word , to put off an apparent testimony of that which his heart knows he is faulty in , and that which the party fully intended . But he answers to the scope of the Question , Evidence or Accusation , and that which he knows to be suitable to the Nature and substance of the Charge , and that which toucheth his miscarriage , and that in the aim of the Speaker ; he sees the parties aim , and is privy to his own guilt ; and he owns the thing , and yields the Conviction : this you would , though your words do 〈◊〉 reach it , and this is true , and this was my practice , and is my sin , without either cavilling or excusing , or mineing the matter ; this is the guize of the sinner that is heart-sick of sin : but he that is Sermon sick ; or shame-sick , &c. he stands upon his fence , 〈◊〉 〈◊〉 catch for words , spies out any advantage in 〈◊〉 manner of the expression , if there be but the least syllable of a circumstance , either too much or too little , and if there be but a 〈◊〉 he creeps out at it , and conceits and concludes he 〈◊〉 safe . No man ever heard me say so ; no man can prove that I ever said those words : It 's 〈◊〉 , No , did I ? Here 〈◊〉 such and such that are able to witness it from your own mouth ; and when testimony is produced , and they constrained to yield , they 〈◊〉 indeed so and so , but such and such was not their expression : in the mean time , the 〈◊〉 is al one , and the scope of the speech they wel perceived , carried nothing but the reallity of the matter with it . What a 〈◊〉 kind of falsness , and foolish wiliness of spirit is this , to 〈◊〉 the passage and power of the Truth , mine own conviction , and peace , by a wilful 〈◊〉 filly mistake of a word ? And thus 〈◊〉 〈◊〉 deal with their sins ; as 〈◊〉 such as be 〈◊〉 with Traitors , deal with the search and enquiry after them ; instead of helping others to seek and find them , they by their wiliness lead aside the Officers , and make them over-look the secret conveyances which are most suspicious , and most likely to receive them ; which shews they are of the pack of the Conspiracy , and intend rather to hide the Rebels , than to pursue and attach them : The sinner truly distressed , is of another temper ; in an easie kind of plainness laies open his heart to any 〈◊〉 of light , that may discover his evil without any shifting and doubling . He is suspicious of the evil of his own spirit , and as willing to see them as any man besides , because they more hazard his wel-fare , and therefore he is willing to welcome any light that any one brings him to that end ; Nathans Accusation , and Davids Confession , are as the Voyce , and the Eccho , I have sinned against the Lord , 2 Sam. 12. 13. he needed not to bring in the great Inquest for the Tryal : So it was with Judah , when Thamar his Daughter was found to play the Harlot , and was now brought to her examination , and so to her punishment , she sends the Message to her Father in Law ; By the man whose these are , am I with Child : And she said , discern I pray thee whos 's these are , the Signet , the Bracelet , and the Staff : Mark his return , how easily he yields , would not so much as traverse the cause , or cal for a proof , when the thing was plain without any brabling or cavilling , confesseth the thing , ceaseth any further suit , no not a debate ; Judah 〈◊〉 , and said , She is more righteous than I , Gen. 38. 25. In the things that are doubtful , it 's usual , and no more but what Conscience and Command requires , to debate to see , the Truth ; but when the fault and offence is plain , then to maintain debates and eavils , is indeed to devise waies how to darken the discovery of the Truth by confused quarrelling , to make an escape out of a fault , as a Malefactor to convey himself away in a crowd : Thus fals-hearted Saul , when he pretended the accomplishment of Gods wil and the execution of the work about which he was sent ; Come thou blessed of the Lord , I have performed the commandement of the Lord , to whom Samuel , 〈◊〉 〈◊〉 the 〈◊〉 of sheep , and 〈◊〉 of the 〈◊〉 &c. 1. 〈◊〉 15. 14. 15. one would have thought there had been so much convicting evidence , as would have stopped the mouth and sunk the heart of the man under the 〈◊〉 of so gross 〈◊〉 falshood . Yet he wil not yield , 〈◊〉 〈◊〉 about the business 〈◊〉 , the people spared 〈◊〉 〈◊〉 of the 〈◊〉 , and the 〈◊〉 for sacrifice , and the rest we have 〈◊〉 , I construed the command so , and took your 〈◊〉 to be that , namely sacrifice must ever be attended , and then al the rest must be cut off . How is it possible that common sence could put such a 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 charge , go kil al &c. that is , spare 〈◊〉 ? yet a wily heart must have some way to raise a cavil , he comes heavily off to confession . As a contrite sinner is easy to yield the evil by way of conviction ; so ready to 〈◊〉 it by open 〈◊〉 〈◊〉 acknowledgment , upon any occasion according to 〈◊〉 nature of the offence ; he 〈◊〉 so 〈◊〉 from being troubled to do this ; that he is troubled and restless in himself until it be done ; and therefore if there be an opportunity to invite him , he takes it without 〈◊〉 ; if a 〈◊〉 , he longs for it , and desires it , 〈◊〉 if none wil provoke him he is studious to seek an occasion , and to press in upon some opportunity , that if it be a publick evil he may publish his acknowledgment : if a wrong he desires not until another comes or sends , but he sends , he goes to him to be waile it . 〈◊〉 〈◊〉 secret he wil not stay to be asked or have his confession wrested from him , by 〈◊〉 of reason , and 〈◊〉 argument , but 〈◊〉 more ready to tel al , than another is willing to bear , not give 〈◊〉 man to guess at some wickedness by 〈◊〉 〈◊〉 , but 〈◊〉 out 〈◊〉 〈◊〉 〈◊〉 some discovery to make his evil appear most 〈◊〉 . A 〈◊〉 a right 〈◊〉 position of 〈◊〉 of spirit , is like a body in a right temper and constitution , if it be 〈◊〉 in a 〈◊〉 there is more trouble to stay and 〈◊〉 the bleeding than to provoke it for to bleed . So here , And hence though there was no horror of 〈◊〉 to 〈◊〉 , no authority to require , no counsel 〈◊〉 perswade he could not satisfy his own heart , he could not be quiet before he had satisfyed the rule , and proceeded in open hostile manner against his sin ; but a false heart after conviction which was 〈◊〉 with great difficulty ; he must be drawn like a 〈◊〉 to a stake to make open confession 〈◊〉 the cause may require ; and when he comes by constraint , Conscience dragges him , or Authority compells him thereunto . His 〈◊〉 sticks in his teeth , he lispes them out so wearishly , hacks and 〈◊〉 , stops here and 〈◊〉 there , as though he would say somthing because he must speak ; and yet is afraid he shal say more then he would : therefore bites in his words one way , sometimes turnes his speech another way , if any speech seems too open , or to give too much advantage to the truth , he 〈◊〉 himself and begins to qualify what he hath said , he would not be mistaken , he meant thus and thus , i. e. his meaning is to conceal as much as he can . And hence a man must propound so many interrogatories , aske so many questions , 〈◊〉 interpretations of what a 〈◊〉 hath said when he hath 〈◊〉 what he wil , 〈◊〉 though a man should pul a confession from a man , as an untimely 〈◊〉 , which he were not 〈◊〉 willing to bring into the world , and when he hath 〈◊〉 on what he can , he can hardly make any thing of what confession he hath made ; But a heart that is burdened to 〈◊〉 , pricked to the quick and parted from his 〈◊〉 , his expressions come off kindly and issue naturally from him , not in a 〈◊〉 , quaint kind of strayn as though he would coyn a confession , but with that freedom and rediness as though his spirit was 〈◊〉 into such expressions ; his heart was severed from his 〈◊〉 , the passage 〈◊〉 plain , and he would banish them by an open confession , and therefore watchfully takes the occasion that may suit the work ; Acts , 19. 19. they that used unlawful and curious arts , they brought their books and burned them in the sight of al , they were not summoned to this service by authority , they came of their own accord &c. And this was 〈◊〉 with Paul to take advantage by the solemnity of the place and people , to publish 〈◊〉 sin and shame , and to be 〈◊〉 it in the view of the world , no man either 〈◊〉 or expecting any such thing , and he freely unbosomed his heart and said more against himself than al the world could say , the 〈◊〉 〈◊〉 you may read , Acts. 26. 9 I utterly thought I ought to 〈◊〉 〈◊〉 things against the name of 〈◊〉 , which thing I also did , 〈◊〉 up the prison , compelling them to 〈◊〉 and being exceeding mad 〈◊〉 them , &c. The 〈◊〉 〈◊〉 〈◊〉 it in 〈◊〉 of the stomach , & the 〈◊〉 in 〈◊〉 & 〈◊〉 which 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 be a 〈◊〉 before 〈◊〉 , 〈◊〉 〈◊〉 severing before a 〈◊〉 ; he that 〈◊〉 the 〈◊〉 〈◊〉 it be 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 of the disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any ease to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removed at once , look say we , the 〈◊〉 〈◊〉 comes out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constraint , and the passage once made it runs , without any stay ; but if you pour out 〈◊〉 out of abarrel , some may issue out , but you must by 〈◊〉 and 〈◊〉 pul out the rest , this is the difference between a heart truly burdened and 〈◊〉 hypocrite perplexed with horror ; the contrite soul poures out his complaints into a mans bosom without any stay , the soul hath ful vent ; but with the hypocrite you must take out his confession , by 〈◊〉 of reason ; As the difference between water in the channel and in the pumpe ; the stream runs currently , kindly , readily , you must force it to stay , but the other you ; must force it to run ; a man must pump and press out a confession by power of argument , or else there is no water to be gotten to purpose . He takes the evil to himself and doth not lay it upon another , and is carryed with greatest vehemency against that in the sin that was most vile , and that he wil not mince ; he is farr from 〈◊〉 blame upon another , to 〈◊〉 other mens evils , when he comes to acknowledg his own , as conceiving the more 〈◊〉 they appear , his may appear less ; Nay , now is the time wholly to attend his own , and especially to bewail that most whereby he hath most offended . When the potion or vomit works upon the humor mainly , then it works kindly . So Judah Gen. 38. 26. 〈◊〉 is more righteous than I , and they 1 Sam. 12 , 19. we have added unto al our other sins this evil . As it must be free so it must be ful : it comes from the bottom & brings out al before it ; he doth 〈◊〉 content himself to maintain the practice or 〈◊〉 that 〈◊〉 scandalous and wicked , but layes open & 〈◊〉 〈◊〉 the bitter root of those base distempers , out of which those evils were brooded and brought 〈◊〉 ; they are the cause of al , and worse 〈◊〉 〈◊〉 together with those by ends and base 〈◊〉 , and those 〈◊〉 a 〈◊〉 that 〈◊〉 ed the 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord , what ever aggravating circumstances hath any weight in the apprehension of the soul , it sets 〈◊〉 al ; the scandal wil apparently argue these , and a wise 〈◊〉 christian wil 〈◊〉 al these in their working , and a sincere heart desires to take most shame 〈◊〉 these , and therefore is ful in the confession , so David goes to the root of those 〈◊〉 miscarriages , even 〈◊〉 sin , and his accursed contrivements to give content to his lusts , and therefore he complaines of that , Psal. 51. 3. 4. thou lovest truth in the inward parts , and the truth I have despised and opposed ; This is to be attended as another thing in the comparison , to pour out the heart like water in acknowledgments , there is nothing that remains behind , as there is in oyl and those kind of things that be of a more tenacious disposition . This was eminent in the acknowledgment of the holy Apostle , 1 Tim. 1. 13. I was a blasphemer , a persecuter , and injurious , but I did it ignorantly through unbelief , not to lessen his evil , but that he might look to the bottom of it . A true contrite 〈◊〉 deals with these hid treasures of evil , as 〈◊〉 did with the treasures of his house to the Babylonish 〈◊〉 , Isa. 39. 4. then said Isaiah , what 〈◊〉 they 〈◊〉 ? 〈◊〉 answered , al that 〈◊〉 in my house , there is nothing in 〈◊〉 treasures that I have not shewed them ; so it 〈◊〉 〈◊〉 a simple hearted convert , he wil turn the inside of his heart outward , there wil be nothing amongst the hid treasures of iniquity , when he is called to confession , that he wil not nakedly present 〈◊〉 God and the world , and that without stickage , without demurs and 〈◊〉 , he wil not cut off his 〈◊〉 by 〈◊〉 as though his heart 〈◊〉 , for what he had 〈◊〉 , but 〈◊〉 open the floodgate to the ful , that he may leave nothing behind that he may fully and plainly see the bottom ; he is ready to 〈◊〉 〈◊〉 frame of 〈◊〉 , as 〈◊〉 were wrought 〈◊〉 〈◊〉 heart , that so he 〈◊〉 dissolve , 〈◊〉 〈◊〉 and undo the web and work of 〈◊〉 , and therefore he wil tel you , my 〈◊〉 you 〈◊〉 , and the world knowes , it hath been scandalous my carriage loathsom , Oh but my heart in that sin was worse than my carriage , the pride and malice , perversness and 〈◊〉 of mine own heart carried me by main force against many checks of my Conscience and in ward misguidings to that practice to serve mine own distempered lusts , and when it was done , and discerned to be scandalous , the invincible 〈◊〉 of mine own heart would not suffer me to stoop to the evidence of the truth , but I set carnal reason on work , that since I could not deny it were done , yet I might put color , construction , some meaning and interpretation upon it , that it might appear to be done lawfully , at the utmost that it was onely a mistake and out of ignorance , which the most able and exact is incident unto . And al this was with reluctance and against mine own 〈◊〉 : therefore if I found any that were easy and favorable and were ready to be carryed away with some 〈◊〉 appearances , to those I often repayred , to them I complained and professed my simplicity , and yet willingness to see , that so I might screw my self into their affections to pity me , and so to be unwilling to hear any thing against my person or cause and 〈◊〉 the man speaks honestly and means plainly , I wish there may be no prejudice and then sat I in counsel with my own corrupt heart , and mind , how to carry the frame of the buisiness in the fayrest pretence ; I plotted how I might make an escape , and wind away from such evidences and expressions which pinched most narrowly , and there I would put in some word , or else 〈◊〉 they were spoken to some other end , or start up some new occasson to 〈◊〉 the discourse another way , and to another thing , and made them loose the pursuit of that which indeed pinched , and thus I committed many evils in the defending of one , and broke many rules under prtence of making up one breach ; but from these wretched grounds , to these wicked ends in this disorderly manner by a plotted kind of studied villany , I have wronged God , the truth , my profession , my 〈◊〉 , mine own soul , this is my wretched disposition I would see and say the worst of it &c. this is as I said to 〈◊〉 the clew of a wretched course that he may see the end and utmost of it . So to lance the sore that the core may come out from the bottom , and then the cure wil undoubtedly follow , which cannot be so attayned , as long as it continues . Sometimes persons that want bouldness , and ability , cannot so fully open themselves in publick alwayes ; yet the frame of their spirits and expressions wil ever aym at such a thing , to the apprehension of such as have any spiritual eye salve about them because their confessions 〈◊〉 ever minted out of their own hearts , and the loathsomness of such evils wherewith they are and have been loaded . But for a man that comes to confess his evil , to forget the main evil he came to confess , is such a heavy hand of God , to discover a counterfeit confession , that it would make a moral man that had but understanding about him sit down confounded , under the 〈◊〉 curse of Gods displeasure , and the right consideration of the 〈◊〉 of his heart . And this is the second ingredient into a serious confession , it must be ful , the whol compas is contained 〈◊〉 these two particulars that I may sum up that shortly which hath been largely spoken . 1. Ful in regard of relation of the things , My sonsayes Joshua give Glory to God , and tel me what thou hast done , bide nothing from me , Jos. 7. 19. 2. Ful in regard of opposition of the heart , the 〈◊〉 fully relates al the heart , fully opposeth al , sets it self wholly to drag al to the place of judgment and see execution done upon al ; As it were said in the law and enjoyned to him that should discover a brother or a friend that inticed to Idolatry , his eye should not pity , nor his hand spare , but he should fling the first stone at him , so here in 〈◊〉 we should bring out al our distempers , yet they may receive the sentence of Condemnation ; neither should I pity , nor your hearts spare , but see execution upon them , that I may take away evil ; to confess , is to speak as God doth , to speak together with him , to see sin , to sentence sin as the Lord doth . To make a ful relation of a sin , and yet the heart to maintain a reserved device how to contrive some colorable 〈◊〉 , by some Caution and Interpretation to entertain it , it is Hellish Hypocrisie . As the 〈◊〉 brabbles with her Mate before her Husband , 〈◊〉 so she may meet with him without the suspicion of her Husband . So the 〈◊〉 〈◊〉 he wil readily without any hunching , acknowledg his sin and error in one sence , that so as occasions serves , he may plead for it , and only pretend another sence . The Confession in then serious , when 〈◊〉 is leaves the soul base , and makes the sinner put his mouth in the dust ; looks at himself as vile , loaths his sin , and himself for it , and is desirous that the evil , and he for it , may be loathed of al that have heard and known it , willing that 〈◊〉 himself and sin , should by al , for ever be dishonored , who have dishonored God ; Dan. 9. 8. Vnto us belongs shame and 〈◊〉 of face , for ever to be opposed and rejected , who have rejected his Truth , that 〈◊〉 hearts of all should be estranged from it , and from that frame of Spirit which acted him , because they have estranged him and others from God : he would shame himself , and therefore is content others should cast shame upon him , Ezek. 36. 31 , 32. Then they shal 〈◊〉 themselves for all their abominations which they have committed : Lam. 3. 29 , 30. He 〈◊〉 alone , and 〈◊〉 silence , because he hath born it upon him ; be puts his mouth in the dust , if so be there may be hope . The Soul by this serious Confession , intends to take an ADVANTAGE against his sin , and so much more engages his heart , by the Witness of God , and Men , and Angels , to keep himself for 〈◊〉 from al 〈◊〉 and provocations thereunto , and holds his heart in a holy bent of 〈◊〉 for ever , not once to admit any consideration or pretence of any carnal Reason , that may seem to leave the least inticement that way ; when temptations come , and corruptions stir as formerly , this stops him , I have 〈◊〉 these 〈◊〉 before al , and they are condemned by al , therefore I wil not , I dare not give way ; 〈◊〉 . 16. last , That thou mayest remember , and be confounded , and 〈◊〉 open 〈◊〉 mouth any more , because of thy 〈◊〉 . 3. How doth Contrition bring in this Confession , and enlarge the Heart this way ? I Answer upon Three Grounds ; all which are so many Arguments of the Point propounded Taken from that bitterness which the soul in this contrite disposition , 〈◊〉 〈◊〉 , and that undeniably to be in those distempers in which it hath taken so much content in former time ; the poysoned loathsomness which now it hath 〈◊〉 experimentally to be in such pleasing lusts , and which formerly have 〈◊〉 the delight and diet of the soul : And therefore it is the heart 〈◊〉 the sinner is not able to brook or 〈◊〉 them , 〈◊〉 vomits them out with vehement distast , and unsufferable disdain , abandons them by open confession . In the Body we see it , the Stomach when it was clogged with abundance of gross and foul Humors , as in the disease called Pica , it wil 〈◊〉 upon 〈◊〉 and ashes , and loom wall will down as desirable diet , because such noysom diet suits best with 〈◊〉 〈◊〉 Humors which 〈◊〉 in the Stomach , but when it 's recovered and brought to any wholsom constitution , if 〈◊〉 with any such provision which is 〈◊〉 loathsom and 〈◊〉 upto it , it 's 〈◊〉 sick , and 〈◊〉 be eased before 〈◊〉 cast it out . It 's so with the 〈◊〉 when once he hath attained this wholfom constitution , and disposition of a contrite spirit . Those noysom abominations which seemed so sweet and savory to his sensual and base heart , that it could digest them as its only diet and delight ; corrupt lusts were most suitable to corrupt nature , and no marvel that the Toad and Spiders lick up poyson which is so agreeable to their poysonful Nature ; but when the Lord hath wrought this through contrition , as a wholsom disposition and constitution of soul , so that not only the punishment of it which is tedious , but the poyson and filth becomes more detestable and grievous to the sinner , the heart is not able to suffer the loathsom bitterness thereof , but forthwith endeavors to cashier it utterly by acknowledgment , and confession , that the very scent and savor , yea , the least remembrance of it may be for ever removed . Pain wil make the dog vomit out his meat , sence of punishment constrain'd Judas to cast out his morsel , fling away his money , the bribe of the bloody Treachery and Treason of his ; but had they been both poysoned , the one with his meat , the other with the venom of his sin , it would have wrought more freely and fully in both ; That Godly Sorrow which was wrought in the hearts of the Corinthians , who bore with the 〈◊〉 person a long while , and the 〈◊〉 person 〈◊〉 who committed the evil 2 〈◊〉 . 7. 10. It wrought a cleering in the one , as the Text expresseth 〈◊〉 , and no question in the other upon the same ground , i. e. a naked , full , and free-hearted acknowledgment ; Godly Sorrow like a strong Potion , cleers the Stomach , casts out the core , suffers no remainders behind , of any secret reservation of a wretched distemper , in any degree or circumstance , makes a cleer Conscience quit of any combination , with any lust in the least correspondence . When the corruption which is gathered in the 〈◊〉 ered sore , grows ripe and rotten , it wil break presently , though no man lance or touch it , and 〈◊〉 plentifully and abundantly . So with this through contrition , it works a separation , and therefore an evacuation , loosens the affection from the sin inwardly , and 〈◊〉 it wholly by acknowledgment . It 's true , In Nature , and Grace , and Reason , each thing 〈◊〉 it self , and therefore expels its contraty , to the utmost distance it may , that it may neither find nor fear any annoyance , or hazard therefrom ; and therefore we find in diseases , Agues and Feavers , when Nature by the help of Physick hath gained some strength , forceth the malignant humor as far from the heart as it can , it breaks forth into the lips , and then it 's conceived and 〈◊〉 , the fits wil end , the danger is over . So it is with the soul when it 's helped by the Spirit in piercing the soul with Godly Sorrow , he causeth the disease and distemper to break forth into the lips by open confession , and forceth it as far as may be , from ever annoying the heart any more . The sweetness of sin is in this taken off , contrition severs it from the heart , confession vomits out and removes it , that it may never annoy the soul , or disturb the peace of a mans Conscience any more . The distressed sinner now comes 〈◊〉 to feel , and so to know the danger of sin , as undoubtedly hazarding a mans everlasting happiness and welfare , and to find also by woful proof his own weakness , and inability either to prevent it or bear it , or remove it and help himself against that eternal ruin and confusion which God hath threatened , and he must expect , and shal endure by reason of the same . He thought indeed in the time of his folly , That Preachers in point of policy , presenting sin in a more dreadful visage and appearance , than there was just cause , or Reason would in truth conclude ; at least he imagined ( if the worst befel ) that either he would remove the guilt , or avoid the plague , or subdue the strength of such distempers that did threaten Gods displeasure , and his destruction : but now he finds it otherwise , yea his own Conscience , nay his own sence and experience doth abundantly confute his folly and mistakes , that notwithstanding al the waies he can take , and means he can use , guilt stil continues , he cannot remove it , plagues he cannot avoid , violence and venom of his corruption he cannot master , nor help himself against the 〈◊〉 Command and Authority , they yet live , and are mighty : And therefore he is forced to send up to Heaven dayly , yea to seek out unto the faithful Servants of the Lord , that they may lend a helping hand for his relief that may help him by their prayers when he sees his own prevail not , guide him by their Counsel , when through his own ignorance he is at a loss in his thoughts , and cannot direct himself , that they may tent and heal his sore , when out of unskilfulness he cannot 〈◊〉 how to dress the wounds of his own diseased and distressed spirit : Thus Nature doth not only teach men , but necessity compels al when they find themselves helpless to call , yea , cry for help , yea , to send far and neer for succor unto such in whose power it is to support ; when men have used al Kitchin Physick , and taken some Ancient Receipts they have by them , and yet the disease grows desperate , and the cure more difficult , they presently speed out to those who are able and learned Physitians for Counsel and Cure. He that fears an on-set , he would have a Second in the field with him : So here . God hath given the tongue of the Learned to some to speak a word in season to a weary Conscience , Isai. 50. 4. To others God hath given a dexterous hand to joynt the souls and comforts of such , who by some dangerous fall , and sudden surprizal of distempers have made a breach in their spirits and peace , Gal. 6. 1. You that are spiritual , joynt such a man with a spirit of meekness , handle hin skilfully , yea gently and tenderly : To some again God hath given precious Receipts , rare experiences of his peculiar mercies , to their own souls , which few have heard , almost none besides themselves have had the like proof , 2 Cor. 4. 1. 4. Paul was afflicted and comforted , that he might 〈◊〉 and comfort others in afflictions : 2 Cor. 2. 11. he professeth he was not ignorant of Satans Methods , but was wel acquainted with his Stratagems , having been in so many pitcht fields , so many Sieges . Hence it is that these poor wounded sinners in the Text , press in upon the Apostles as skilful and experienced 〈◊〉 for such as were in spiritual distress , Men and Brethren what shall we do ? q. d. You understand we are ignorant , and know not what way to take ; you are experienced , and we unacquainted wholly with Gods dealings and directions , and perceive not what to do . Besides , were mens abilities equal , yet many eyes see more , and many hands can do more than one ; as in some wounds which we cannot reach by our own hands , another though weak and unskilful , wil lend ready help , wil search and tent the wound we cannot touch nor reach ; the meanest Christian hath more Experience in some Case than those who are far more able , and thou canst not reach it , nor come at it , he will search it with ease . A Contrite sinner is willing to take shame , and therefore willing to open himself and sin , that he may bear shame that is due unto him for it . He sees now the vileness of sin , and himself vile because of it , and therefore looks at shame as his due desert , which he hath mericed at the hands of God and man , and therefore accounts it but reasonable that he should be dishonored and rejected of others , who hath 〈◊〉 the great Name of God , and cast shame and contempt upon the good waies of his Grace ; he sits down really convinced of his own baseness , and therefore doth not complement and speak words of course against himself ; he wil say , I am so and so vile , and wretched , and doth not condemn himself that others might acquit him , not 〈◊〉 his person and practice that others might praise and pity him . But as it was said of them , They should wash themselves , and judg themselves worthy to be cut off , and condemned , and therefore worthy to be despised and trampled upon as unsavory salt ; and hence he is willing out of a holy indignation to shame himself , and the sinfulness of 〈◊〉 heart and life , which hath been a shame to his profession , and cast shame upon the righteous and holy waies of the Lord. That which takes away all the hindrances of this holy duty of Confession , and puts the soul upon the necessity of the performance , that must needs fit the soul for the discharge of this Service . But Contrition takes away the hindrances , which are these three : Either a man would not have his sin removed and subdued : Or else he need not help to that purpose : Or else he is afraid and ashamed to take help , which is provided in that behalf . But this Work of Contrition makes a man willing to be helped against his sin , makes him see a need , and seek for help ; makes him willing to take shame , and he sees a necessity he should , that he may receive help against his sins . Therefore Contrition fits and enables the soul to a right Confession of sin . INSTRUCTION . We here see the reason of those sinful windings and turnings of Devices , which generally appear in mens practices after the commissions of evil , when they should be brought to a naked acknowledgment of their errors herein : So many muses to escape , so many sleepy , senceless shifts to save their own stake , their credit and respect , yield nothing , though they can gainsay nothing with color of Reason , they spend their wits and thoughts , and lay about them to the utmost skil of al the carnal reason they have , to latch the blow , to defeat and put by the stroak of the Truth , the dint and evidence of the Argument that would discover their evil . In a word ; here is the root and reason of those turnings aside from the Authority of the Truth , They never came where this Contrition of heart grew , nor yet indeed knew what it meaneth ; they never saw sin aright , their souls were never sensibly affected with the direfulness of the scandal they give unto others , and the guilt they bring upon their own Consciences ; for all which they must one day answer . It 's said , Luke , 3. 6 , 7. that when God prepares way for the coming of the Lord Jesus , or the coming of it within the sight and ken of Salvation , That crooked things must be made straight , before any flesh can see the salvation of the Lord. There be crookings of carnal reason in the heart of every man naturally ; it was the great Ingredient into the first sin of Adam , and hath been his Curse ever since , to find out findings , Eccles. 7. last , to invent inventions , to make an escape from the Truth , and so to walk in the vanity of their own mind ; and unless the Lord heat a man in the fire of his fury , hold him upon the Anvil , beat him , and break him by the hammer of the Law , in this work of Contrition , this crookedness wil never be removed , nor he come within the sight of Salvation , and it 's made one part of the description of a man that is out of the path of peace , Isay , 59. 8. They have made their 〈◊〉 crooked . By way of REPROOF , It dasheth that dream of the wicked , and cursed imagination of carnal men who conceit , that to fal under the foot of contempt according to the desert of our evil doings , they conceive it a point of greatest dispar agement and wickedness that can be imagined , and to take up 〈◊〉 abode in that abased condition , either by some reach of policy not to prevent such an evil ; or when it doth befal , to be shistless , as to sink under it , and not to be able to struggle out , they look at such , and leave it upon Record in their Observation , as very simplicians , such as are destitute either of wit or courage , to swallow down such indignities , and never be sick of them , these persons they note as feeble , and the 〈◊〉 base . A hellish delusion , directly contrary to the truth here delivered , and the practice of these Converts , now truly broken-hearted with Godly sorrow for their sins , That which issues from the power and work of Gods Spirit upon the soul , it argues neither feebleness nor 〈◊〉 and such is this practice , and therefore it argues neither . 1. Not feebleness , because it is of a conquering , of a commanding power , and that against the greatest forces of sin and Satan , which they bring into the field , our own carnal ends , and high conceited excellency of our worth , the seeking our selves , and setting up our own persons , and names , and praises , are the very stumps of Dagon , which stand longest , the very heart blood of the body of death ; the high and overweening thoughts of the Soveraignty of our wils , and worth , they are the holds of Satan : to batter down the strong holds , and to make us lie down in the dust , and to be abased in the sight of God and man in quiet subjection , is indeed to subdue the power of darkness , a work unto which we must be enabled by the power of the Almighty , far beyond the might of al Creatures , much less shal feebleness be able ever to compass it ; if thou conceitest it is so easie , go thy waies , and do thou likewise : Alas poor deluded Creature , it 's such a task that thy heart misgives thee at the very on-set , and thou art never able to turn thy hand to it : thou must have allowance from thy lusts , and stubbornness of thy own heart , and ask leave of thy pride and vain glory ; and when al is done , thou canst not so much as fain a confession , such a slave and underling thou art to thy sinful distempers , even slavery it self , that they wil not suffer thee to speak a word to cross thine own way ward spirit , and condemn the wretchedness of thy carnal carriage ; which by the power of the spirit of contrition , these poor Servants of the Lord can do ; not verbally , but really and seriously , as in the sight of God. Which shews there is more than the strength of a mans self that must 〈◊〉 yea destroy a mans self ; that is his self pride and praise . 2. As there is no feebleness in this , so neither is there the least baseness in so blessed a service , and work of such excellency as this is , a behavior truly honorable and such as indeed beseems persons of the greatest account with God and man : 〈◊〉 were the diamond in Solomons Crown , Eccles. 1. 1. The words of a soul gathered to his people , the son of David , King in Jerusalem , they were titles of honor but this was the top of al. It was a higher soveraignty , to bewail his sin , and seek unfeyned reconciliation to the Church , and by serious and thorough satisfaction , to 〈◊〉 acceptance , than to sit in the throne of Israel ; by that he was above his subjects , by this he was above himself ; by that he had power over his people ; by 〈◊〉 he prevayled over the power of darkness , hel & devils & distempers ; by that he was above the Kingdom & ruled it according to his own wil , by this he is above his wil , which was above the King , yea above his corruption , and lusts who lorded over wil , and King , and Kingdom , and al. Yea this is so eminent a service however it seems other to the deluded minds of men , it makes way for the 〈◊〉 pitch of al that happiness we ever hope to obtayn , here on earth or hereafter in heaven ; 1 Cor. 15. 28. the pinacle of al perfection unto which we can be advanced , 〈◊〉 that God may be al 〈◊〉 all , 〈◊〉 when a sinner lyes under the foot of loathsomness , hath nothing , doth nothing , receives nothing 〈◊〉 himself unworthy to be looked at , worthy to be loathed of heaven & earth ; Now God is al in al not onely 〈◊〉 al for him such is his nothingness in himself , but here is the glory of al power & wisdom and mercy to overcom his unworthyness and to make him fit to receive any thing ; besides , look at 〈◊〉 〈◊〉 work it self , 〈◊〉 is 〈◊〉 greatest victory , and those must be the greatest conquerors of al , who have conquered and made spoyl of al the Glory of the world . The heathen King wished there were more worlds to conquer , he that is willing to bewail his sins and take shame for them , he hath conquered al those worlds and the conqueror himself , and those high thoughts that conquered him ; it s a degree above glory willingly to be content to want it , than indeed to enjoy it . Ground of EXAMINATION and TRIAL : If we would ever gain assurance or bring in evidence and proof to oure own souls and others , that indeed our hearts have been broken for our sins and so turned from our sins in a saving manner unto God here in the kingdom of Grace , that we may undoubtedly assure our selves that we shal see his face in glory in another world ; try thy heart and condition by the former truth lay thy soul level to the doctrine formerly delivered ; if thou findest this work of God , thou mayest undoubtedly conclude there is the spirit of God. And however it seems so mean in the eyes of men , yet the greater the power of the Almighty is seen in it , to lay mountains low and level ; the hand of the Lord must do this ; As the Magicians in Egipt professed touching the liee , that wonder which the Lord then expressed though it were in a thing very little and despicable to the eye , yet they confessed , this the 〈◊〉 finger of God , they were not able to turn their hand to that work . So dost thou upon through search find this disposition of spirit , that thou dost see that infinite loathsomness in thy corruptions , and in thy heart being taynted therewith ; so noysom the plague sore of sin , and thy soul and self , so defiled with running provocations thereof , that in truth thou art loath to see thy heart , to own it or to have it , which hath nothing but loathsomness in it , and conceivest thou art worthy indeed others should judg so of thee , as thou judgest of thy self ; how ever this frame of spirit may seem mervailous mean and despicable in the eye of the world , know thou mayest and conclude thou shouldst , this is the very finger of God ; flesh and blood hath not revealed this hath not wrought this in thee , but the spirit which is from God. That which is at ods with al the excellency that is flesh and blood , that which is opposite to it and tramples upon the glory and pride of it , that must needs be more than flesh and blood , Ezek. 16. 2. last . I wil establish my covenant , and thou shal know I am the Lord , thou shalt know me , and own me , and beleeve in me , as thy God and thy Lord , then thou shalt remember and be confounded , and never open thy mouth any more because of thy shame ; When God sets open the fountain of his free grace in the soul , these streams wil follow . Hence then this doctrine brings in a heavy inditement against sundry sorts of men , and gives undeniable evidence that as yet they never knew what it was to be broken-hearted for sin , or turned savingly from sin , the stupid sencelessness of whose spirits is wholly uncapable of this holy blush , and confusion of face and heart . First of those who through the hardness of their hearts by their constant custome and continuance in their sin are beyond the sence of it or shame for it ; whose faces are settled , and their consciences seared with a hot iron , so that there is no sting at al or check that 〈◊〉 them , but 〈◊〉 a seared part is without sence or feeling , they practice their wret chedness , and profess it , are convinced of it and go away not touched , nor troubled with it , shrink not retire not with any sence of fear or shame , for what they have done ; such are never like to see the filth of their sins , before they see them by the flames of the fierceness of Gods wrath in the fire of hell , of this helish temper were those forlorn creatures Jer. 8. 6. I hearkend and heard but no man repented him saying what have I done ? they take not their sins into consideration , nor attend the danger but every man turned to his own course as the horse rusheth into the battle , nothing stops them or affrights them , v. 12. were they ashamed when they committed abomination nay they were not at al ashamed , neither could they be ashamed , their minds were wholly 〈◊〉 , they did not see the vileness of their sins , and their hearts hardened , they could not be sensible of them , so the Prophet Isa. compluins , chap. 3. 9. they declare 〈◊〉 sin as Sodom , they commit , evil openly and they are bold and brazen-faced , to persist in what they do commit , they sear not who know it and they shame not to own it , I knew saith the Lord , thy brow was brass , and thy neck like an iron sinnew , the heart buckles not , it s an iron sinnew the face blusheth 〈◊〉 , its brass , harlot-like . Another sort who are so far from bearing the shame they do deserve , that out of their impudency they do rather cast shame upon the truth itself that would discover their sin and so the messenger that brings it . Thus out of this devilish wretchedness and 〈◊〉 they dare to flout God to his face , and cast scorn and contempt upon the truth , rather than they wil lye under contempt themselves ; and therefore it is the prophet looks at it as desperate , beyond hope or help , Hos. 4. 4. let no man strive with another or reprove him , for this people , are as they that strive with the priest , they contemn him and his repro of , so far are they srom being content to take it , or the due shame which it discovers ; of this stamp were those impudent scorners , who jeared the Prophet to his face , and made a jeast of the threatnings he delivered , Isa. 22. 12. In the day the Lord called to weeping and mourning and baldness and to girding with sackcloath and behold joy and gladness , slaying of oxen and killing of sheep , let us eat and drink , for to morow we shal dye , q. d. do you not hear the dreadful threatning that Isaiah hath denounced , do ye not expect to dye masters ? do not your hearts shake within you to hear such tidings , let us not dye fasting , we wil take our meat sure before our enemies take away our lives , if we must dy as the prophet saith , let us be merry before our death , It were revealed to me saies the Prophet from the Lord of hosts , surely this iniquity shal not be purged from you , til you dye , that is , never ; so tel the rebellious servant of his or her rugged carriage , unruly language , that they have tongues set on fire of hel , 〈◊〉 in wording of it , slighting and gainsaying , Titus . 2. 9. Exhort servants to be obedient to their own masters to please them wel in al things , not answering again ; because they are stopped from answering frampfully , therefore they wil not modestly and in meekness of wisdom ask counsel and direction from a Governor , wish them ask your Mistres , enquire of your Master , no no , I must not speak , I promise you , would I were Governor , they cannot sin , they must be pleased in al things , whether they please God or no. Thus because their devillish heart cannot bear the truth , they flout the truth and cast it away in a scorn , as though they should say , you may see what sweet rules the scripture gives for the Government of servants , nay how unequal and unreasonable they be , which is such hideous and hellish blasphemy , that the heart of Belzebub in his cold blood would blush to vent it . These two sorts out of a stupid impudency are not capable of 〈◊〉 , there be two other sorts that out of subtilty of pride are unwilling to bear it , such are those who in the third ranck , seek up 〈◊〉 shameful hidings that may be imagined , strugle as for life to the utmost of their power and policie , that they may shift off the shame , and make an escape from under that righteous reproach and contempt 〈◊〉 〈◊〉 〈◊〉 vileness of their carriages , have justly brought upon themselves , sometimes in silence burying and hiding of it . As Judah his incest Gen. 38. 23. When he sent the kid and found not the harlot , he was content to let her go away with his ring and bracelet , lest ( saith he ) we be ashamed . So David would have covered his solly with 〈◊〉 , by sending Uriah to his own house , 2 Sam. 11. And for a push the very servants of the Lord may be surprised with this sinful shifting away of their shame from them , and al that while never see their sincerity nor find peace , but when they are brought to see their sin , then they yield immediately 2 Sam. 12. 13. I have ( saith David ) sinned against the Lord. Sometime by falshood gainsaying and denying , so Gehazi 2 Kings , 5. 25. Where hast thou been Gehazi , thy servant went no whither . Somtime colouring , excusing putting it off as Saul to Samuel first it were not done , then the people did it , then he did it , but for sacrifice , and for love to Gods worship , 1 Sam. 15. and in the issue he would be helped against his shame but not against his sin , yet honor me before the people v. 30. he doth not say let me be humbled before the people who have sinned before them ; of this rank are these , when the stals of Conscience and the pressures of their spirits constrain them to confess , and seek for ease , their complaints are like Lapwings cryes , farthest from their nest or their bosom distempers which lye in the deck , onely their acknowledgments are so general and of such evils that more or less belong to al and therefore they conceive they are yet under a safe cover , little shame wil fal to their share ; Oh they are proud , and dead hearted , and have a deal of self within them ; the issue is here , and the English is this , I say I am thus , and who is not so more or less ? and so a little shame wil come to their allowance and allotment ; And if their words which fal from them give a prudent man advantage of further enquirie , and just suspicion to lay his hand upon the loathsom sore , you wil see what shuffling , and winding and biting of the lip , wil presently appear . The fourth and last sort are such who when the arrowes of the Lord have stuck fast in them , and the venom therof hath drunk up their spirits , when the poyson of their sin and pangs of conscience like a strong potion hath made them extremely sick that they are not able to conceal their evils any longer , but the vengeance of the Lord forceth them to vomit out al their filth to the ful , as a stiring potion kept in , works with much violence , but when it s over and they have thus taken the shame , it s with no content to them , it s a secret torment , that their own tongues have gone beyond their own intents , they do inwardly repine , and befool themselves and could eat their flesh that ever they should lay themselves open so to contempt : and therefore they begin to devise wayes and means , how to mitigate the matter that it may not seem loathsom nor they so vile by reason of it and therefore they make constructions of some things , and interpretations of others , and then lay the extremity upon their distemper which was fired and followed by Satan , that they belyed themselves in some things and said they knew not what and thus like the unclean dog they lick up their vomit again they cannot be quit of the shame and wash away the filth , they have flung in their own faces , but they are in no wise content with it , and therefore would fain get it off , by al the means they can devise , thus their sins come to be healed too soon , like a sore that closeth too fast , not being daily tented and opened , and so it festers again and proves dangerous , so it is with the soul when it is not tented with daily taking shame for the evil , and so kept open , it again rankles and growes worse ; But how shal we know that we are content to take shame for sin , by a right confession of it . I answer , that wil appear in four particular evidences . The heart that is indeed content to take shame fon the sin it hath committed , and stands guilty of , it hath this disposition wrought in it , and expresseth this affection also , as occasion serves ; namely , it opposeth not that Truth which doth evidently discover a mans 〈◊〉 , and how worthily he deserves it , though it doth it sharply . To be content with a thing , and to be opposite against the same thing , implies a professed contradiction , which neither Reason allows , nor common sence wil admit : He that is content in earnest with the portion and condition that is carved out to him , in the course of Providence , when it 's offered he welcoms it , when it 's come , and that he hath it in his possession , closeth therewith as that which is a suitable good , and most serviceable to him for the present necessity , all circumstances considered : An humbled heart takes his shame as a sick man doth his physick , he could heartily wish he did not need it , and yet as the case stands , he cannot want it , but in reason he shal want his Cure and health ; the potion is loathsom to take , and troublesom in the working of it , but the disease he knows to be far worse , and more dangerous , which he conceives may be purged by the use of this means , and therefore seeks it earnestly , and is not content without it , and glad indeed to be so troubled , because he may be eased as he hopes : So it is with a heart truly sensible of sin , and turned from it , looks at this shame as a most loathsom and tedious potion , and could have wished , and that heartily , he had never need of it , had never so miscarried himself as to have deserved it ; but as the case now stands , the dishonor done to Gods Name and Truth , the scandal to others , the danger to the spiritual and everlasting welfare of his own soul , he looks at the Truth which shal be most evident , and most sharply set on as the most special Receipt , and Soveraign Medicine , which he is glad to seek , and more glad to take , that the noysom distempers may be taken from his soul , the dishonor from Gods Name , and scandal from before the way of his Brethren : 〈◊〉 to have a thing , and crossness of spirit to resist that which brings it , cannot stand together ; and in this sence it is you shal find the Saints pray so earnestly , and affectionately for the keeping away of shame somtimes , Psal. 119. Turn from me rebuke and shame ; and again , Let me not be ashamed . And somtime again so willingly to welcom and entertain it , We lie down in our shame , and are covered with confusion , Jer. 3. 〈◊〉 Shame is a heavy curse , as deserved by sin , and justly inflicted from the Lord ; but to accept of it with an under abasedness of heart , as the punishment of our 〈◊〉 from the hand of the Lord , this is indeed the work of Grace ; and a gracious heart wil not side it against that Truth , which wil pass the sentence of shame upon it , as the just fruit of our evil doings , and as a means so sanctified , to work a hatred against it in our selves , and to remove the scandal of it from others ; and therefore strives not by restless cavils and evasions to make an escape from the evidence of the Word in the work of Conviction , when a mans errors should be discovered ; nor yet doth repine at , nor bear a privy grudg after the conviction , lies not under the Truth as the 〈◊〉 upon the rack , which he therefore bears , not because indeed he cannot help himself against it , with all the troublesom 〈◊〉 he can use ; but his soul inwardly approves of that word which judgeth his person and practice vile as himself doth : Thus the word in the Original , which sign sies confession properly , 〈◊〉 , to speak as God speaks , to judg as God judgeth of his sin ; this hath been the constant guize of the Saints , touched sincerely with remorse for their sin : A word snibs David , Thou art the man ; presently , I have sinned , saith he . A wink or a look of the Lord Jesus , makes Peter lie at his foot , Go out and weep bitterly , who had immediately before in a faithless cowardice basely denied him . As it is with a Steed of a tender mouth , feels his Bit 〈◊〉 , the 〈◊〉 check of the Rider staies him , turns him which way he wil : So it is with a tender Conscience , fals under the greatest shame that the least evidence of Argument wil check him withal : So Ezekiah , though i. were a sharp word , and the threatening 〈◊〉 , Isai. 39. last , yet saies he , The Word of the Lord is a good Wond ; my heart is naught , my carriage naught , my apprehensions naught and erroneous , but the Word of the Lord is good ; and the holy Apostle in that inward combate , speaks in the Name of all the Saints in the like case , Rom. 7. 14. For we know that the Law is spiritual , holy , and good . [ WE ] i. e. all that know God , the work of his Grace , the purity of the Truth ; they , and I and al , confess the Law is Spiritual , that is for ever to be honored , loved , obeyed , but I am carnal ; a good and holy Law , but an evil and unholy heart ; true it is , that carnal and hollow-hearted Hypocrites , may somtimes have their Consciences so far awed with the Soveraign power of the Truth , that they may yield 〈◊〉 thereunto , and in outward appearance readily profess their approbation thereof , with the condemnation of themselves , and their own courses , because they have no other way to gain ease and quiet to their own Consciences , now clamoring against them , or their acceptance with men , their carriages being gross and inexcusable , and therefore must so far bear the shame , because he sees he cannot excuse his folly , or sin being so open , but he shal be accounted impudent in denying and sinning ; but al this while his heart is carried with an inward distast against it , and by a privy spleen imbittered so as to conspire secretly the disparagement of it : As it fared with those treacherous Jews when they saw no way , and therefore had no hope to take away the life of Paul by open violence ; then they did cunningly plot it , by a color of fair pretence , and carried it , thus : Acts , 23. 14. They would have him brought down out of the Castle , as though they would enquire somthing more perfectly of him ; and we , ere ever he come neer , will be ready to kill him . So these fals-hearted Creatures make it by their 〈◊〉 pretences , that they would enquire more perfectly concerning the Truth ; the Servant craves Counsel how he should subdue the ruggedness of his Spirit , the froward wife how she should overcome her way ward , peevish 〈◊〉 , they wil enquire more perfectly , as though they would obey perfectly , submit perfectly , be perfect Servants , wives , &c. But alas , there is a conspiracy in their hearts against the strict waies of God : So it was with Balaam , he hath never done sacrificing to enquire the wil of God , and yet his heart inwardly opposeth and resists his wil , and this shewed it self in open violence , and contempt of the Command and Charge , Numb . 24. 1. A heart content to take the shame , is not offended with the party , friend , or enemy , that wil lay the shame upon him ; he knows it is the burden which he ought to 〈◊〉 , and if therefore any man wil give him a lift , and help him to take it up , he wil take it kindly at his hands : It 's against common sence to conceive that one should be offended with another , or take it grievously that he doth any thing which he knows would , and he conceives wil give him content : No man can be offended in Reason with the party for such a carriage or doing , such a thing . wherein he is contented , and with which he is pleased : True it is , shame in it self , is exceeding distastful to flesh and blood , and in truth nothing more cross and contrary to an ingenious spirit ; Praise is the priviledg and prerogative of a reasonable Agent , who acts by Counsel , and therefore other Creatures are not so capable of it , nor do we give it as their due , we commend not the fire for burning heavy things , for falling donward ; they cannot but do their work , and therefore no praise , no thanks to them for their deed ; but Agents as Men and Angels who work by Counsel , who have wit and wisdom to contrive several waies , conceive the best , and wil and care to follow that when they might have done other out of their liberty : Shame therefore crossing a man in his special priviledg , his proper free hold , it must in it self be very grievous , and a tedious burden , but as he sees his duty in it , and the good that comes by it , and withal his just desert by reason of his vileness , he is not offended with the presence of the Chirurgeon , but he is glad to see him , and his 〈◊〉 , though sharp and 〈◊〉 which may lance his imposthume , and so save his 〈◊〉 , whenas a naughty heart who would not have another take away his 〈◊〉 , he is vexed inwardly at the least , that he laies the shame and disparagement upon him for it : See this odds in those two Kings , Ahab and 〈◊〉 , the one a self-seeking deluded 〈◊〉 , when he was under the whip and terror of Gods stroak and wrath , he then humbles his soul , fasts and praies , and that in print as it were , acts his part in that extraordinary duty with outward 〈◊〉 , and therefore in reason it cannot but be conceived he bewailed his sin , confessed his failings , and yet he that hated Elijah , 1 Kings , 21. 20. he hates also Micaiah , 1 Kings , 22. 8. There is yet one Micaiah , q. d. We are rid of the most of them , but yet One is our vexation , and I hate him , because he hates my sin , and wil never speak good , that is , speak that which pleaseth my corruption , and therefore displeaseth me . But good Jehosaphat he was not willing to hear his words , much less able to bear them , and therfore expresseth himself quite contrary , Let not the King say so ; and of the same frame he was when it came home to his own particular , 2 Chron. 19. 2. When Jehu the Seer met him after the Battel , and his 〈◊〉 , and set a heavy reproof upon him , should'st thou help the ungodly , and love them that hate the Lord ? therefore there is wrath upon thee from the Lord ; the Text intimates he was no whit offended with the Message , or the man , but yielded to the one , and lovingly 〈◊〉 the other , and set presently about the reformation . When Abigail met David now upon his march so justly provoked , armed also with power and rage ; and therefore if we should look at her , that was to discover the 〈◊〉 of his proceedings , and stop him therein , or at David so wronged and provoked , and now upon the sign as the chief Commander in the head of his troops , to be 〈◊〉 , and that by the voyce of a woman , in reason it 〈◊〉 be conceived that ever she should have brought him , whose heart was like the heart of a Lyon , and now in his heat transported with wrath , to have 〈◊〉 himself , and 〈◊〉 down under the shame of his wrath ; yet Oh , the power of a gracious Spirit , he is content upon all these disadvantages to see his sin , and take his shame with a thankful heart , Blessed be God , and blessed be thy Counsel , and blessed be thou , who hast discovered the sinfulness of my rage , and hast kept me from shedding blood , 1 Sam. 25. 32. and it 's not only his practice , but his prayer , Let the righteous sinite me , it shall not break my head , it shal be as a precious Oyl , Psal. 141. But may not , and do not many times , even such who are truly gracious , have their spirits imbittered , and their boisterous passions carried against such who shall lay the shame upon them by reason of their sin ? See what 〈◊〉 did unto the Seer , when he handled him hardly , and dealt roughly with him , Herein thou hast dealt foolishly ; the Text saies , he was wroth with the Seer , and put him into prison , 2 Chron. 16. 10. As touching the Example , the strangeness of the carriage , his practice so gross , he imprisoneth the Prophet , and crusheth others who in likelihood stood for the Prophet , encreaseth in his evil , and grows further off from God , goes off the Stage without any record of Repentance , as ver . 11 , 12. The strangeness of the carriage I confess , makes me somtimes wonder where the Truth of Grace was ; and if a man 〈◊〉 to be troublesom , and to quarrel with 〈◊〉 course , he might darken the evidence of his uprightness : That which is said of him , is only two things ; 1. His heart was perfect all his daies : 2. He did that which was right , as David his Father : To which I could say , That this comparison , and so perfection is only to be attended in regard of that particular at which it points , namely , in maintaining the Truth of Worship , and therein he held it out from first to last ; which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but whether in his whol he were so , the story evinceth not , and his miscarriages expressed , and in which he lives and dies , without any record of reformation , speaks dreadfully against him , his last being the worst , He sought to the Physitian , and not unto God , and so dies ; the same Phrase you may see used in a like sence , 1 Kings , 11. 6. Solomons heart was not perfect with God as Davids was , i. e. Though he had truth of Grace , yet he was not perfect and intire in maintaining the Truth of his Worship : If a man may not be perfect in some case , and yet sincere ; so he may be perfect in some other , and yet not sincere : For if the absence of it doth not take away sincerity , the presence of it wil not argue and conclude it : But we will keep the Road , because the consent of the Judicious carries it that way ; and so I Answer Secondly . It 's possible for a gracious heart in a present push of a Temptation to have his spirit rising , and through the strength of pride , and passion to be carried with dislike of the party , who shal by evidence of Truth , set on his sin and shame ; but this is but in a pang , and surprisal , he is not now himself , this is not the man , and therefore his state is not to be judged by this . Nay Thirdly , In case the party be not convinced of the equity and truth of the discovety , and of his own evil , in stumbling at the parties that dispensed it , he may 〈◊〉 long in such a distemper , and so proceed harshly upon such erroneous ground , to be offended with such expressions , because he conceives he justly may : this happily may be the ground of Asa his former proceeding in so fierce a manner with the Propher , as conceiving that he had gone beyond his commission , and either reproved him not so justly as he should , at the least not in that under and respective manner , as became the power and Soveraignty of Asa , or subjection which the Prophet should have remembred & acknowledged to be due ; and this may seem somwhat probable becaus he claps him close prisoner , puts him into little Ease , as being guilty of no less than high Treason committed against his person , Jun. in locum . But while the soul is thus doluded and taken aside with a proud , self-deceiving frame , if we may look at the remarkable hand of God against such distempers as the example of Asa presents it before us , such persons wil each day be more blinded and unable to see their sin , so was he ; more acted by the power of it , and taken aside by it , so was he , he puts others into prison not long after ; more liable to some direful destroying plagues , so was he , his disease strange and irrecoverable ; and in reason is like to die without comfort to his Conscience , or honor to his name ; so did he . In the fourth place , Whatever becomes of the former example , leaving secret things to Gods good pleasure , the Rule of Truth stands as Mount Zion , and wil never fail : He that after conviction by any Instrument sent of God , and revealing his way according to his wil , despiseth such a messenger , despiseth him that sent him , Luk. 10. 16. He that after Conviction , seeing the Truth and Authority of Christ , stumbles yet at him , and is offended at Christ , it 's a note he shal be ruinated by the Lord , he that falls upon this stone , shall be broken to pieces ; he that is offended at the Lord Jesus , shal perish ; he that is offended at such whom he sends as Messengers of his Mind and Truth , and that after Conviction and Information , is offended at the Lord Jesus ; therefore such a one must 〈◊〉 perish , hath no part in the Lord Jesus , nor yet were ever made partakers 〈◊〉 the saving work of his Grace . He that 〈◊〉 〈◊〉 with a contented heart , is neither restlesly 〈◊〉 , nor discouraged in the bearing of it ; for to be contented , and yet discouraged , cannot stand together ; but such a soul sits down in silence , submits himself 〈◊〉 under the hand of the 〈◊〉 , 〈◊〉 away well 〈◊〉 with whatever disparagement is cast upon him , by reason of his desert , and takes it as an allowance set out unto him by the Lord ; he can look upon it , and lie down 〈◊〉 it , with 〈◊〉 and quietness of Spirit : So the Apostle recals and recounts his former loathsom miscarriages upon each occasion , breaks kindly with the fresh abasement of himself in the sight of God and man ; I was a persecuter , blasphemous . and injurious , not worthy to be called an Apostle , for I persecuted the Church , Christ came to save sinners , of whom I am chief . So Dan. 9. 17. Oh Lord , Righteousness belongeth to thee , but unto us , shame and confusion of face ; he looks at it as their due , owns it as their portion , which is appropriated to them , and belongs to them of right , and rests satisfied therein . Nay , the heart truly called , is here indeed most comforted , when it can take the greatest shame with greatest content , and that when it seems most loathsom , and himself for it . The sick Patient is most comforted with the Vomit when it works most vehemently , 〈◊〉 he knows the more sick it makes him , the sooner it wil make him wel ; but when it lies like a dead drug in the stomach , stirs him least , endangers him most , Oh saies the Patient , it made me marvelous sick , but I was marvelous glad , it wrought kindly upon the Humor , and I expect a Cure , my stomach is much clensed , periissem , nisi 〈◊〉 ; the greatest shame that ever I received , did me the most good , was the best Physick I could ever take , I had never parted with my sin , but my shame weaned me from it . Whereas a false heart never yet truly turned from his sin , and sincerely humbled ; if the venom of Gods vengeance give him a Vomit , and make him cast out all his 〈◊〉 by confession in his own face , there follows such wearish wrastlings of Spirit , such restless and 〈◊〉 hurries of thoughts , sits down disconsolate , Rachel like , cannot be comforted , because their Honor is not , their Credit and Respect is not , lies a bleeding as they suppose , and not likely to be recovered ; he cannot look upon his reproach , but he is weary of his life , his spirit faints , his 〈◊〉 wil not down , his 〈◊〉 departs , what avails all if yet his shame remains ? he would be any thing and any where , rather than under the foot of contempt . A heart that is content to take shame wil not choose unlawful means in cold blood and upon consideration to remove it ; he is discontended with his sin , not with his shame , he wil not therefore choose sinful means to be freed from it ; So the good theif Luk , 23. 41. we are justly here receiving the due reward of 〈◊〉 deeds ; the punishment and plague a heart absed takes as just , and therefore wil not do that which is unjust to be quit of them , whereas the haughty 〈◊〉 is so impatient under reproach that he wil rather break under his shame than with quietness bear it , he cares not what he doth or suffers if he may not suffer that , So Abimelech . Judg. 9. 54. Saul : 1. Sam. 31. 4. Achitophel , 2. Sam. 17. 23. al of them used unlawful means to be rid of their shame , Job . was of another temper though his 〈◊〉 were strong to carry him , and counsel wretched which was given to perswade him to another course , Job . 2. 9. dost thou stil continue in thine 〈◊〉 blessing God , and dying , q. d. you may see what you get by your holiness and dependance , is it not better not to be than to be thus , this is the meaning , but his answer shewes another resolution shal we receive good from the hand of God and not evil ? the good God owes us not , and yet he gives it , the evil we deserve and therefore should be quiet if he bring it . The fourth use is for EXHORTATION , If you know these things as I am perswaded you do ; then be entreated in the name of the Lord Jesus to walk in that way that God hath revealed , this is the baseness of our hearts we are loath to unbuckle our vile and secret distempers , they are shameful themselves and yet we are loath to take shame for them ; therefore deal openly and freely with your selves , and confess your sins 〈◊〉 & fully that God may deal 〈◊〉 with you ; hath the 〈◊〉 at any time 〈◊〉 in this horror into thy soul and is thy heart now troubled at the word , and after al thy prayers and tears , and pains and means using with uprightness , do thy 〈◊〉 stil remain ? are they not yet subdued ? canst thou not yet get assurance of the pardon of them , I say then cast away thy shameful hideing and 〈◊〉 of sin ; and do not say what wil men and Ministers say of me , away with these shifts , God calls thee to confession , the Saints have done it , and thou must , nay thou wilt if ever thy 〈◊〉 be kindly broken as it should be , in some measure pleasing to God and profitable to thy self . But some may say how should we do it ? For answer hereunto , I wil first give some directions how to do it ; Secondly I wil give some motives to work our hearts to the same . Be wise in choosing the party to whom you confess your sins , for every wide mouthed vessel is not fit to receive precious liquor ; so this confession is not to be opened to every carnal wretch that wil blaze it abroad , nor to every Godly man , no nor Minister neither . The Minister to whom you confess ought to have these three graces . First he must be a skilful and able Minister of God , one that is trained up and is master of his art , and so experienced that he might be able in some measure to find out the nature of the disease ; Not that any Minister under heaven , can give pardon to a poor sinner , but onely he is able Ministerially to do it under God ; he must be able to approve himself as the Minister of God ; he must have the tongue of the learned and be able to speak a word in season Isa. 50. 4. he must be able to break the heart and prepare the soul for Christ , and then to apply the promises of the Gospel to him . He must be a merciful Physitian , one that wil pity a poor soul ; they that have experience of trouble and misery in themselves are most compassionate to others in distress , he that hath been tossed in the sea wil pity others that have been in the same danger . Lastly he must be a faithful Minister , one that wil not fit mens humors , nor answer the desires of their hearts in speaking what they would have him , but his faithfulness must appear in two things , 1. In dealing plainly with a man about his spiritual estate ; what ever a mans place and condition be , if he have a proud heart he must labor to humble him , he must apply a salve fitting for the sore ; 2. And he must be faithful in keeping secret the sin that is laid open to him , that nothing may fly abroad no not after his death except it be in some cases . Now what remains but that you al be moved to take up this duty , and provoke your hearts freely to confess your evil wayes , to which purpose let me give you three motives . First because it is a very honourable thing and wil exceedingly promote the cause of a Christian : you wil hardly yield to this on the sudden ; a man thinks that if the Minister knew his vileness he wil abhor him for it ; but ( I assure you bretheren , ) then is nothing that doth more set forth the honor of a Christian , and win the love of a Minister than this ; Indeed it is a shame to commit sin but no shame to confess sin upon good grounds : nay when the heart comes kindly off , its 〈◊〉 to see how a faithful Minister wil approve of such persons , his love is so great towards them , Oh saith the Minister it did me good to hear that man confess so freely , I hope the Lord hath wrought kindly in him ; certainly now he is in the way to happiness ; Oh how I love him , I could be 〈◊〉 to put that man in my bosom ; whereas this overly and loos dealing of yours is loathsom to us , do you think we perceive it not , yes we may feel it with our fingers and when you are gone I tel you what we thinke , surely that man is an 〈◊〉 he hath an hollow heart , he is not willing to take shame to himself for his sin , his confession never came to the bottom . 〈◊〉 is a 〈◊〉 of great 〈◊〉 : I take this to be the onely cause why many a man goes troubled and gets neither comfort in the pardon 〈◊〉 his sin , nor strength against it , 〈◊〉 he 〈◊〉 not off kindly in this 〈◊〉 of confession ; when you do nakedly open your sins to a faithful Minister , you go out in battle against sin and you have a second in the field to stand by you ; but especially there is comfort in this particular , 〈◊〉 the Minister wil discover the lusts and deceits of your heart which you could not find out , and he wil lay open the 〈◊〉 of Satan , and that means of comsort that you never knew ; I am able to speak it by experience , this hath broke the neck of many a soul , even because he would go out in single combat against Satan and do what he could , not revealing himself to others for help , was overthrown for ever . As it is with the impostumed part of a mans body , when a man lets out some of the corrupt matter and so skins it over , never healing it to the bottom , at last it cankers inwardly and comes to a gangrene , and the part must be cut off or else a man is in danger of his life , so when you let out some corruptions by an overly confession but suffer some bosom lust to remain stil , as malice or uncleanness , &c. then the soul cankers and Satan takes possession of it , and the soul is carried into fearful abominations . Many have fallen foully , and lived long in their sins and al because they would not confess freely , therefore as you desire to find out the deceitfulness of your corruptions confess them from the bottom of your souls . This open and free confession may maintain the secrecy of the soul , for the onely way to have a mans sins covered , is to confess them , that so they may 〈◊〉 be brought upon the stage before al the world . Oh saith one , this is contrary to common reason ; we are afraid to have our sins known , that is our trouble , we keep our sins close , because we would preserve our honor . I say the onely way for Secrecy , is to reveal our sins to some faithful Minister , for if we confess our sins God wil cover them ; if you take shame to your selves God wil honor you ; but if you wil not confess your sins , God wil break open the dore of your hearts , and let in the light of his truth and the convicting power of his spirit and make it known to men and Angels to the shame of your persons for ever . If Judas had taken notice of his sin and yeelded to Christs accusation , and desired some conference with Christ privately , and said good Lord , I am that Judas that hel-hound , that have received mercy from thee in the outward means , and have been entertained among thy people , yet it is I that have taken the thirty pence , Lord pardon this sin and let this iniquitie never be 〈◊〉 to my charge . I doubt not but though Judas his soul could not be saved ( because that now we know Gods decree of him ) yet God would have saved him from the publick shame that was cast upon him for it ; but he did not so but hid his malice in his heart , and professed great matters of love to Christ and killed him , & thus he thought to cover his 〈◊〉 wisey ; but what become of that ? the Lord forced him to come and throw down his thirty pieces , and to vomit out his sin to the everlasting shame of his person , I have sinned sayes he in betraying innocent blood . So you that keep your sins as sugar under your tongues , you wil be loos and unclean and malicious and covetous stil , wel , you wil have your thirty pieces stil , and they are layed up safe as Achans wedg of gold 〈◊〉 , remember this , God wil one day open the closets of your hearts ; and lay you upon your death-beds , and then happily you wil prove mad and vomit up al , were it not better to confess your sins to some faithful Minister now ? If you wil not give the Lord his glory , he wil distrain for it , and have it from your heart blood as Julian the Apostat said , when the arrow was shot into his heart he plucked it 〈◊〉 and cryed saying , Thou Galilean , thou hast overcome me , the Lord distrained for his glory , and had it out of his heart blood . We are now come to the last Doctrine layd forth in the words , and that is . The soul that is truly pierced with Godly sorrow for sin , is carryed with a restless dislike against it , and separation from it . This is the main thing that was in the eye and aym of these 〈◊〉 , and intended principally in their complaint ; Men and bretheren the sins which you have discovered we cannot but own , and therefore we do confess them openly and freely , in the sight of God and you his servants and the dangers which you have also made known by reason thereof , we cannot but expect , the evils are great which we fear , oh the sins are far worse by which we have offended , what shal we do ? direct any thing we wil follow it , command any thing we wil obey and submit thereunto with glad hearts that we may be rid of those evils ; It had been happy for us that we had never listened to the counsel of the scribes and pharisees and been led by their examples , or carried with the croud , to the commission of such bloody evils , the guilt whereof is so great vileness of loathsomenoss whereof is so hellish and unconceiveable , but that which is done and past cannot be recalled ; but what shal we now do , is there nothing to be done against these high-handed abominations , which have done so much dishonor to Gods name , indignity to the Lord Jesus the Lord of life , so much injury to our own souls , and hazarded our everlasting happiness and comfort , what shal we do ? If any thing that can be done by others , we wil seek far and near for help , If any thing that can be done by our selves we shal 〈◊〉 it to the utmost of our power , is there nothing to be done that we might have the blood of these sins of ours which have taken away the blood of the Lord Jesus this is not an estate to be rested in , a 〈◊〉 in which we must continu and quiet our selves , we should be willing to do any thing against 〈◊〉 sins and selves ; therfore the doctrine hence followes , 〈◊〉 , Sound contrition brings the soul to detestation against sin and sequestration from it . When the people lamented 〈◊〉 the Lord who had 〈◊〉 himself so long time from them , Samuel that he might have assurance of their sorrow that it were good , and that they might give in evidence their hearts were upright , he puts them upon this tryal If indeed you wil return unto the Lord , put away your Idol , 1 Sam. 7. 3. This was the practice of those converts Hosea . 14. 1. 2. 3. 4. When they had taken words , and desired the Lord to take away their iniquitie , the proof of their sorrow and repentance is shewed in that profession of theirs , Ashur shal not save us , nor wil we go down to Egipt , nor wil we say to the works of our hands , ye are our Gods ; these were their special sins and their protestation is bent in a peculiar manner to abandon them for ever ; Those also who were convinced of their sinful departings from God by their curious arts , Acts. 19. 19. To shew 〈◊〉 detestation of their sins , they came al as one man , and were al of one mind ; they burn their books in the view of al the people , before al men that the memory of such evils might be abhorred , and the very instruments which had been abused to the practice of them might be removed from the face of the Earth , a 〈◊〉 heart that makes a true 〈◊〉 , he is said in phrase of scripture to speak and judg as God doth of sin , and to 〈◊〉 the same sentence 〈◊〉 it ; Now Gods mind is , and the conclusion he hath set down is this , thou shalt blot out the memory of them from under heaven , and so would a broken heart do with his distempers . There be two Particulars in the Doctrine , wherein the double Effect of sound Contrition is discovered : 1. Detestation of sin . 2. Sequestration from sin . We wil handle them both apart . Begin we first with that hatred and detestation , which the heart truly burdened carries against sin : For the opening whereof we shal discover , 1. VVhat is the Nature of this hatred . 2. How it doth discover it self , and may be discerned . 3. The Reasons why this is required in this Work of Preparation . To the First . To difference this work of Hatred , as it is appropriate to this place , and comes now to consideration , from the like disposition and operation of soul which 〈◊〉 wrought by the holy Ghost , and expressed by the Saints in the further progress of the work of Application ; before it ariseth to the full breadth and further perfection , unto which the Beleever arrives : It 's a discovery which is attended with much difficulty and hardness ; to lay out the peculiar bounds and limits of it , that each work may take that which is peculiar to it self , and not interfer upon the other ; it 's a matter marvelous intricate and narrow for the search : we shall labor to be wise to sobriety , so far as light goes , and the Lord helps : We shal cast that which we would speak by way of Explication , into several Conclusions , as apprehending that the 〈◊〉 and most familiar way to communicate what may lend some little Direction this way . As the first Adam did depart from God , and in him all 〈◊〉 Posterity ; so the second Adam , the Lord Christ , doth bring back all his again unto God the Father by the contrary way . In the departure of Adam and his Seed , this is plain to common apprehension , There was first an Aversion , or turning from God ; then a Conversion , or turning of the soul to the Creature : this is the usual course , and the usual 〈◊〉 , They have 〈◊〉 the Fountain of Living Waters , and digged to themselves , Pits that will hold no water , Jer. 2. 13. Adam attends not Gods Direction , and then he attends the delusion of the Enemy , contents not himself in what God had found , but finds out findings , therefore our Savior brings back his contrary way , begins where Satan ends as it were , there must be an Aversion and turning from the Creature , before there can be a conversion unto God ; he came from God to the Creature , he must return from the Creature to God : but 〈◊〉 aversion is first , that is , from his abusive cleaving to the Creature ; for in truth , 〈◊〉 is nothing else but an 〈◊〉 affecting of these inferior things , Ambition is the inordinate affecting of praise , the aiery applause of men ; Covetousness an inordinate seeking and 〈◊〉 upon the world ; Uncleanness , an unruly 〈◊〉 unreasonable pursuit of the delights of the Flesh ; in a word , a perverted and exorbitant wil inordinately following and pursuing the Creature , not from God , for God , but from a sinful disposition to self-ends ; this is the frame of evil in the heart , the woof and web of wickedness lie , there . Now the Lord Jesus he comes , 1 John , 3. 8 , 9 to destroy the works of the Devil ; the Original is , to 〈◊〉 , and unravel , undo , or take down 〈◊〉 work , as the word implies ; and therefore he begins to pull down his work where he ended it , viz. He first works an Aversion from sin , and the Creature sinfully affected , and then in Nature and Order there wil be conversion to God. The Point of the Compass cannot stand North and South together ; first it must stand from the South , before it stand North : The face of the soul cannot stand God-ward , and Sin-ward , and Creature-ward . This is the course of the Scripture , and the constant expression of it ; To turn from Idols to the living God , from darkness to light , from Satan to God. There is nothing in the soul that can turn the soul from sin and the Creature , that which is wholly possessed and wholly acted by an inordinate affection to the Creature that can never turn from the Creature , 1 Pet. 4. 2. All men live according to the lusts of men , and the will of the Gentiles ; yea , fulfil the desires of the flesh , and walk after the Prince of the Air. Eph. 2. 2. As a man cannot turn himself , so this first Aversion from sin , and the Creature , is not wrought by any gracious habit that is put into the soul by the Lord , i. e. That is not the way and means by which this first Aversion and turning from sin is wrought ; And the Reasons are , First , All gracious qualities and habits ( as all other accidents and attendants upon things ) never have any being but in a subject ; and therefore must first be there , before they can put forth any operation . Wisdom must first be in the mind before a man can act wisely ; Skil must be in the Head and Understanding of the Artificer , before he can work , build , and plant skilfully ; Holiness , Righteousness , Patience in our Hearts , before we can work holily , patiently ; and that 's the Reason though we have the same faculties of mind and wil before our Conversion , as we have after , yet we neither do nor can put forth any gracious action before , but after Grace . Hence it follows , That if the first Aversion from sin were wrought by a habit of Grace , we should first have this , i. e. The Habit of Grace should be in the soul before it should work this Aversion of the soul from sin : but that implies a contradiction , that a man should have Grace , and yet be wholly averted from God for the least moment . Secondly , If the soul be uncapable in that condition , and under that consideration to receive the Habit of Grace , then there cannot be a gracious habit in the soul to work any thing : but while the soul is wholly possessed and acted by sin , it is not capable of a gracious habit , no more than it 's possible to be in light and darkness together . The wisdom of the Flesh is enmity against God , it is not subject , nay it cannot be subject to the Law ; if not subject , then it cannot receive the gracious impressions of it , Rom. 8. 7. and John , 14. 17. it 's said of the Comforter , that the world cannot receive him ; the issue is , if a gracious Habit neither is , nor can be there in the soul wholly possessed and averted from God by sin , then this Aversion from sin cannot be wrought by it . Though the Lord doth not put a gracious habit INTO the Soul , by which this may be done , yet the Spirit of Contrition puts forth an irresistible power by which it works UPON the Soul ; thus turned from God to sin , to return it from sin to God. For the Spirit in the Work of Application sustains a double Office , and so a double Respect : As a Spirit Assisting , As a Spirit Inhabiting , And yet the same Spirit of Regeneration in such as shall be saved ( taking Regeneration in the breadth thereof , including the whol Work ) though the operation be double or divers , according to the diversity of the subject , as the soul of a sinner , upon which the work of Application must be made according to the degrees thereof . The Spirit works upon the Soul in Preparation , to make way for gracious habits , but never inhabits the heart , makes the soul a Temple without some gracious qualisication ; 1 Cor. 6. 18 , 19. Ye are the Temples of the holy Ghost : Christ dwels in our hearts by Faith , Eph. 3. 17. there is the Spirit inhabiting ; yet it is said , The world cannot receive the Spirit , because they do not see him , nor know him , but you know him , for he dwels in you , and abides with you , John , 14. 17. yet those who are nothing for the while , but the world , the Spirit doth work upon such to cal them out of the world , by turning of them from darkness to light . The Lord Christ as the Second Adam , and the Head of those whom he shal bring back , and beget unto God the Father , in the vertue of his death he brings a Release from under the hand of Divine Justice , to reverse that Commission which sin and Satan had , to fasten the soul to the Creature , and so to sin , and by sin and the Creature to rule in it : For when Adam jarred and justled against the Law , the Law was strong and hard , i. e. just ; the Law and the Lord in Justice pushed Adam away from him , sin takes occasion to fall in , and by that advantage ( when Divine Justice , by reason of his provocation , pushed him away ) it carries him to the Creature , and the Devil by sin and the Creature challengeth Soveraignty over him : The Lord Jesus by and in the vertue of his death , suffering and satisfying Divine Justice , delivers both himself and his from the Authority of sin : God raised him from the Grave , because it was impossible be should be held by the sorrows and power of the grave , and therefore not by the power of sin and darkness , Acts , 2. 24. for they had no power but by vertue of Divine Justice ; which being now appeased , their Commission is reversed and repealed : By Death Christ destroyed him that had the power of Death , that is , the Devil , Heb. 2. 14. So our Savior gives the ground of comfort and release to his , I was dead , and 〈◊〉 alive , and behold I have the keyes of Hell and Death , Rev. 1. 18. The Lord saies to sin , hands off , that soul is mine , and doth therefore by the power of his Spirit , not only stop the work-of sin , but over-bears , and abolisheth , and takes off the right of Rule which Satan by sin challenged , he brings the soul off from the Soveraignty of sin , into another Jurisdiction . The Lord having forced the sinner ( whereof I formerly disputed ) to feel sin as it is sin , to be cross to the end of his being , though not to the corruption of the soul , yet to the Nature of the soul ; and therefore as it 's possible that the soul may be forced to 〈◊〉 , so now upon feeling , the soul finds it to be a most bitter thing , and that unto the being of the soul , as an immortal Creature made next for God as its last end . And therefore ( Observe ) though it want Spiritual and Supernatural ability to enter into combate , or vanquish a corruption by any Grace received , yet being sensible by the Spirit of Contrition of the evil of it , and so loosened from it , it becomes subject , & stands readily prepared to 〈◊〉 any impression of the power of the Spirit , whereby the exercise and power of sin may be stopped , & the challenge of any right of Rule and Soveraignty may be shaken off , and for ever destroyed , and the soul be carried to God in Christ , to be owned , ruled , and blessed for ever . So that when Christ as the Second Adam , and Head of the Covenant , comes to take a soul , and to 〈◊〉 him from sin to God the Father ; look by what irresistable power he acts in opposition and 〈◊〉 against it , as cross to his Glory , the soul wanting power of its own , it takes advantage to fall in and yield to that power , and is acted and moved by the like opposition and detestation against its sin , according as the impression of the Spirit is left upon him : And hence it comes , the sinner is transported with that holy 〈◊〉 , and indignation at such times 〈◊〉 〈◊〉 ward he doth never find , 〈◊〉 may be , can never again attain unto . As the Gibeonites when all the Princes of the Cities and Provinces were gathered together against them , they had not power in themselves to oppose , yet withdraw themselves they would from under their Rule and Confederacy , and yielded themselves to the Authority and Soveraignty of Joshua , though it were to hew wood and draw water ; or as the Boat that is run a ground , and hath neither tackling nor 〈◊〉 , yet by a mighty wind , and a Spring Tide , he is carried with more speed to the Haven than by all 〈◊〉 and helps he could ever after attain : So the Soul being acted wholly by that power and impression of the 〈◊〉 , having yet no principle of its own , it 's carried with a detestation against sin ; here Christ applies this power only , afterward in Sanctification we apply the power of Christs death to this end with him . This is the first work of God in the extent of it , and the way he takes to turn the soul from sin and the Creature : Fear stops him , sorrow tires him , hatred turns him . Fear troubles his sin , sorrow loosens it , hatred abandons it . Fear finds the knot , Griefunties it , Hatred dissolves and breaks it off . Fear questions the Lawfulness of the match between sin and the soul , Sorrow gives in proof and evidence out of sence of the evil of it , Hatred disanuls the League , and fues out an everlasting Divorce betwixt sin and the soul. This Hatred is the hatred of Preparation , not of Sanctification ; the difference between which may be discerned by the former Discourse . That in Sanctification is from the Spirit inhabiting ; this from the Spirit Assisting . That of Sanctification is by a gracious habit infused into the Soul ; this is without a habit , the Spirit only by 〈◊〉 irresistible motion working upon the soul. In that there is an inward Principle received , whereby we meet with Christ , and concur with him to the work ; here we have no habit , and therefore no inward principle to meet with Christ , he wholly and only 〈◊〉 upon us , and we act , as acted by him . Take the wheels of a Watch out of place , if you wil bring them into the right room and place , they wil then move , because there is a principle of motion put into it . So of a Member out of Joynt , if you wil by strong hand pul and move it unto the place , being wholly moved , it wil move into his order and rank , it doth not concur or meet with your hand for the joynting of it self , but stirs wholly and only as stirred ; but being settled and confirmed in the place , it wil move to your hand , and concur with your hand to help it self . So here : That hatred in Sanctification we receive from our union with Christ ; this the Spirit works upon us to make way to bring us to Union with the Lord Jesus ; we must turn from our sins , before we come to God , there must be an aversion from sin , before there can be a conversion unto God ; we cannot be under two Covenants ; in the first Adam , and the second ; grow upon two stocks together . It 's said that Adam begot a son in his own Image , that a Son was generated by the first Adam , the act of Generation was no part of the Image , but the Image is the corruption of Nature that came by Generation : So that we are united , that 's none 〈◊〉 Christs Image , but the Image of Christ , which is 〈◊〉 communion with him in his Graces , this Image and these graces issue from our union . The sum in short then is this : There must be an aversion from sin , before conversion unto God : there is nothing in the soul that can work this , but Christ must do it . When Christ works this , it is not by any habit of Grace infused into the soul , but by the motion and work of the Spirit upon the Soul. In this work , Christ as the Head of the Covenant by 〈◊〉 of his death , whereby he satisfied the Law , brings a release from the hand of Divine Justice , to reverse and repeal that Commission by which sin had Authority over the soul and Satan by sin ; 〈◊〉 that the act of sin is stopped , and the right of the Rule of sin is wholly 〈◊〉 and made voyd ; the contrite sinner feeling the evil of sin and yet no power of himself to oppose and subdu , look in what opposition and detestation the 〈◊〉 power of the spirit goes out against sin as acted by the impression of that power , it acts by opposition and detestation against its sin and is turned from it . 2. How this hatred discovers it self and how it may be discerned . This hatred is attended with a continual fear of the presence and the deadly infection of sin , and so with a constant watch against it ; or a watchful fear is a never fayling work whereby this hatred 〈◊〉 it felf , in the carriage and daily conversation of a 〈◊〉 sinner , the venom of sin which formerly he hath felt , the plague and vengeance which those his distempers hath brought upon him , leaves so fresh and yet so 〈◊〉 a remembrance of them upon his soul that the very thoughts of them afright him , but any temptation or provocation that may draw him to the 〈◊〉 of the like is so loathsom that the least appearance that looks that way he sees presently and shakes at it , 〈◊〉 it as the 〈◊〉 of hell , as that which wil hazard the happiness of the soul and 〈◊〉 as present 〈◊〉 to him . As it is in the work of nature in the body of a man , he that hath surfeted upon some sweet meat or some pleasing potion that hath been prepared in a guilded cup , & happily suited with his palate for the present , but in issue had in reason hazarded his life , in his own sence and each mans apprehension , but that the Lord was merciful ; you need not 〈◊〉 him with arguments , the loathing of 〈◊〉 stomach and the very hatred and Antipathie that nature hath against that which procured the hazard , wil make him watchful and shy how he is deceived in that kind any 〈◊〉 , the very sight of the gally-pot , the sent or smel of the potion , yea the least suspicion that such a receit is coming towards him , 〈◊〉 him to fear and fly , his stomach begins to turn , riseth from the 〈◊〉 , removes out of the room , 〈◊〉 frame of nature begins to fail and shake with the remembrance of the 〈◊〉 and with the fear of the like danger ; It behoves me to look what I take , it had like to have cost my life , therefore I wil come there no more . So it is with a 〈◊〉 sinner that hath felt the poyson of those pleasing distempers upon which his sensual 〈◊〉 hath 〈◊〉 it self in the dayes of his folly which now he hath found by woful 〈◊〉 to be gal and wormwood to his Conscience , the bane of his peace , and would have been the ruin of him , and his soul before this day , but that it hath pleased the Lord to 〈◊〉 him for the present , and not to execute his vengeance upon him , as he hath deserved by reason of his former 〈◊〉 ; therefore he cannot abide the sight of the place where the sin was committed , the presence of the party , the companion that enticed , yea fears the the falsness and treachery of his own heart , least that again should betray him , thus you see in Davids 〈◊〉 , Psal. 101. 3. I hate the work of them that turn aside it shal not cleave to me ; Hatred is Eagle-eyed to observe the proceedings of the enemy , and out of a watchful fear 〈◊〉 stop the passage , and to keep his approach that he cannot come near unto us . Happily temptations may press in with violence upon the soul , and the strength of distempers may make fierce 〈◊〉 , make batteries , nay make a breach happily and over-bear the sinner , for the push : 〈◊〉 〈◊〉 is the fear & watch that the heart is carried 〈◊〉 through this 〈◊〉 , that it wil prevent their approach or at least never yield to their power ; A chast Matron that truly hates the unchast 〈◊〉 of adulterous mates , they may pester her , trouble her , lie at her from day to day , though she cannot keep her self happily from being tempted , yet she wil keep her self unspotted , she wil not be unchast nor unfaithful : So it is with a heart that 〈◊〉 carryed with detestation against evil , though distempers and temptation may pester it , yet they shal not cleave to it , nor it cleave to them ; It may do that which it hates as Paul Rom. 7. 15. what I hate that I do , yet it wil hate its own doings , & its own self so far as overborn therby ; the out-works may be taken , yet the soul ever entrencheth herself in this holy hatred of heart , and either it wil force them to fly , or it wil fly from them ; though it cannot be quit of these In-mates but stil they wil abide in the soul , yea 〈◊〉 them , and the soul for them , This is the order and method , that the Apostle layes forth in this work , when the Corinthians came to be touched with Godly sorrow , what indignation , what fear , what zeal , what revenge ? &c. 2 Cor. 7. 11. When the heart carries a detestation towards a corruption it stands against it as an enemy , then follows fear which is a behavior suitable to provide and prevent the policies , plottings , and way-layings thereof upon al occasions , look as it is with a City that hath been besiedged with a potent and Malicious enemy , if once the siedge be raysed and the forces of the enemy put to rout and scattered , how wil the besiedged party by a watchful fear stand upon their guard , stand centinel night and day , send out their perdues , and dispatch a party in every coast to discover the carriage of the enemy , takes al the passages , maintains a narrow search , no man goes out , no man comes in , but enquires & learns the intent of the enemy , whether he gathers forces , and maks head again , watcheth strictly to 〈◊〉 his approach with the first apperance , its 〈◊〉 fresh in their minds into what great distress they were formerly brought , what cruelty they suffered , and that there was but a hairs bredth between them and death , with what fear and care wil they labor to prevent the like bondage again , as the Phylistians cryed one to another when the ark came into the field , for the safeguarding of their lives and liberties , quit your selves like 〈◊〉 , Oh ye Phylistins , least you become servants to the Hebrowes . So it is with the sinner who hath been besiedged and held captive , under the tyranny and soveraignty of sin and Satan , when the Lord by the power of ordinances shal cast down the strong holds , stop the act of sin in the strength and stream of it , disanul and make voyd the authority of any right or claym the sin could challenge in this work of contrition , and so rescues the soul and rayses the sieg that Satan layd and maintayned against its distempers as the deadliest enemy it hath in al the world . No sooner is the soul revolted from under the tyranny of corruption , but the fear of the former misery forceth a man to mervailous circumspection , to maintayn a careful watch , as suspicious of a surprisal , least the old distempers should gather head again ; if any temptation or occasion be presented , any appearance of any provocation which may lead to the entertainment of any evil be cast in , how doth the heart shrink and shake as though the enemy were now afresh approaching ; what narrow search and inquisition doth the soul set up in its daily course , weighs the words he speaks , examines each thought and stirring of affection , whether there be any treacheries plotted , any correspondence held , any preparation made for the recalling & entertainment of the former lusts and corruptions . Fear gives the Alarum presently , sets 〈◊〉 a work to prevent the evil , cryes out to heaven for succor and relief ; the disobedient child , the stubborn and careless servant , were their hearts brought to this detestation of these their distempers you would see a new world , they would mind themselves of their own misearriages , though you never remembred them , they would check themselves for carelessness though you never reproved them , they would be heart sick of the stirrings of such rebellions , though you never reckoned with them in that behalf ; their own heart would cal to their remembrance their former extremities ; It was not long since you were raigned before the tribunal of the Lord , cast and condemned by the witness of the word , the verdict of 〈◊〉 own Consciences and by the testimony of God 〈◊〉 who is greater than your consciences ; and yet 〈◊〉 respited , through the long sufferance of the Lord , and 〈◊〉 riches of his mercy , you saw cause enough for ever 〈◊〉 abhor those abominations and your selves for 〈◊〉 therefore God forbid I should rush into those evils 〈◊〉 and plunge my self into everlasting confusion 〈◊〉 of body and soul , I have cause to hate them as mine 〈◊〉 mies , I wil never harbor them as my friends . Where this hatred is throughly wrought in the 〈◊〉 against sin , it seeks the destruction of sin in ones 〈◊〉 first , and in other also , so far as comes within the compass of a mans place and 〈◊〉 ; The indignation 〈◊〉 at home , and it s carryed most strongly against the 〈◊〉 of our own hearts , which are our greatest enemies , and have done us the greatest harm , and we by them 〈◊〉 done the Lord the greatest dishonor , and we know 〈◊〉 most in al the loathsomness of them , and in al the 〈◊〉 nousness and heightning circumstances thereof , then 〈◊〉 can be acquainted with the measure and scantling of any others miscarriages , and therefore the true convert sets himself most to seek the ruin and rooting out of them which would have wrought the ruin of his soul , but there he rests not , but what ever sins come within his reach , 〈◊〉 labors the removal of them , out of the familyes 〈◊〉 he dwels , out of the plantations where he lives , out 〈◊〉 the companies and occasions , with whom he hath occasion to meet and meddle at any time ; he that 〈◊〉 treason indeed , pursues the pack of conspirators , 〈◊〉 ever they become , until there be not one remaining 〈◊〉 the Nation ; open both these a little . 1 He labors the destruction of sin in his own 〈◊〉 and that two wayes . 1. He doth what he can himself . 2. He seeks for help from others that they may send in new supply of forces to do what he cannot . He sets himself to the utmost of his power to procure the utter ruine of his lusts ; as 〈◊〉 enemies , if there be a settled hatred indeed , they are not satisfyed , until they have the blood of each other , So it is here . It s not to weaken the work of sin , to stop the spreading of it , to confine the compass of it , to some private course , or yet to imprison 〈◊〉 by restraint that it may not stir abroad , nor yet have the liberty of the prison , but be layed aside as the malifactor in the dungeon , no this hatred seeks the death and the not being of it , and until then its restless in pursuit . As David with his enimies Psal. 78. 37. I have pursued mine enimies and overtaken them , neither did I turn again until they were consumed , A contrite heart deals so with his distempers . He ceaseth not until he see his desire upon his 〈◊〉 , until he hath his wil of him . And if we view the expression of the scripture , we shal see how hatred vents itself against such as be enimies , whose destruction it intends , partly by 〈◊〉 , partly by conspiracy , it s said of the Egiptians , that God turned their hearts to hate his people , and the fruit of that is in the following words , and they dealt subtilly with them , what that subtilty was , the text discovers Exod. 1. 10. first they oppressed them with heavy burdens , then they plotted by trechery to kil their males in the birth , that so in issue they might take away their strength and numbers also , in the issue 〈◊〉 is subtilty which is one way how hatred expresseth itself . Againe if we look Psal. 83. 2 to 6. the enemies of the Lord and his Church , who 〈◊〉 his hidden ones , 〈◊〉 have consulted together with one consent and are confederate , Moab , Ammon , and 〈◊〉 , &c. there is a combination of al policies and power to overbear and destroy them . This is the nature of hatred when it is disordred and unwarrantable in a wrong way ; and the exercise and expression of it wil be in some measure proportionable When it s put forth in a right manner according to the rule of God and the operation of his spirit against sin . The contrite soul when it s carried with this hateful detestation against its own abominations , by a spiritual kind of prudence , observes where the first stirrings and male strength of our corruptions appear in the birth and breeding of them , in our minds and hearts , where the root 〈◊〉 spawn of those loathsom abominations have their warming and hatching in the heart . There hatred improves al prudence that may be to stifle those distempers in the first stirrings of them , crush the Cockatrice in the shel , kil the Serpent in the egg , that they may never have being nor be brought forth into the world if it be possible . But if by policy , these spiritual enemies cannot be undermined , then this hatred brings the combined forces of confederated power of the whol man & his whol endeavor to destroy the nests of those noysom lufts , what head can contrive , heart desire , handwork , the endeavor accomplish , head , and heart , and hand , desires , endeavors , tears , prayers , in a deadly feud to pursue the 〈◊〉 enemyes to their not being . Thus he doth what he can in himself , and when that is not enough 〈◊〉 seeks for help against these hellish abominations from God by his Saints and al such ordinances which he hath appointed for his succour . In a word the carriage of the heart of a contrite sinner under this kindly hatred thus discovers it self , he is willing to attend any means , but gives most welcome to such as wil do most execution in the slaughter and destruction of his sins for that is his ayme ; nor wil he complement with the Lord , nor is he squeamish , 〈◊〉 stomached , that each dispensation must answer his expectation point vice , or else it wil not down ; As it was with Naaman when Courtier-like-state-complement more prevailed with him than his own health , I had thought he would have come and layd his hand upon 〈◊〉 , and called upon his God , so if the counsel be suggested in such a 〈◊〉 , and such intimations , the admonition with such meekness or by such a man &c. then he can hear and receive , otherwise he wil be wel contented rather to quarrel with the manner that crosseth him than embrace the truth which may help hmi against his sin , no this is far from a contrite heart , he passeth not much how or what the means are , or manner of the dispensation , if he find it to give a deadly blow to his distemper , it s that which pleaseth him , he can easily pass by al the rest , as , be the person never so mean and 〈◊〉 to the service , or the time unseasonable , as in Abigail , A General upon his design to be crossed and countermanded by a woman ; A spirit that had not been very under , and hated his sin more than any enemy would have found many cavils , but he saw how it suited the slaughter of his sins , and he receives it gladly ; nay be the manner rude and rugged , either not suiting the place of him that speaks , nor the person to whom it s spoken , yet the broken heart takes it quietly , As in that of Joab to David ; 2. Sam. 19. 5. 6. 7. though the physick was good it was too hot , yet because it was wholsom , the King took it down ; nay when neither the person nor manner nor matter it self which is spoken are answerable to the service , yet if he sees the hand of God to come out against his corruptions , he takes that advantage against his distemper and passeth by the other . 2 Sam. 16. 7. 11. when Shimei cursed David , let him alone saith he , the Lord hath bidden him curse it may be the Lord wil look upon me for good . &c. As Saul entertained the message of the Ziphites , concerning David whom he hated and whose death he hunted after ; 1 Sam. 23. 19. then came the Ziphites to Saul saying , doth not David hide himself with us in strong holds , in the wood , in the hill of Hackelah , now therefore O King come down according to al the desire of thy heart , and our part shal be to deliver him into the Kings hand . And Saul said blessed be the Lord , for ye have had compassion upon me , go and prepare , see his place where his haunt is , and take knowledg of his lurking places where he hides himself , so the contrite sinner that seeks the death and 〈◊〉 of his sins , it gladly welcomes what ever means are most searching , sharpest reproofes , clearest discoveries , convicting arguments that wil discover the haunts and lurking places of a mans lusts and secret shiftings of devices ; Oh these hit the desire of his heart , he counts them blessed counsels blessed reproofes blessed be ye of the Lord that have compassion on my soul , to take those distempers from me that would take away my soul from God , and life and happiness from my soul ; nay the soul wil say , I see something but O search more narrowly , examin yet more throughly al the sinful windings and turnings of my heart and I wil ioyn with you in al such convictions and 〈◊〉 , and if there be any way of wickedness , any crevis and corner of falshood to be found in the whol frame of my heart , I hope God wil reveal and remove , and I wil deal nakedly . Such smitings are as precious balms that do not break the head , but bring a healing virtue , comfort a mans heart , content his head and apprehensions also . Thus he proceeds against his own sin , but there this hatred 〈◊〉 not ; but he labors also the removal of sin in whomsoever he finds it , wheresoever he is , and with whomsoever he converseth : If there be any corruption stirring , his enemies appearing , his hatred stirs presently , his heart riseth against it , attacheth the Traitor ; if any be under pressures , he pities them tenderly ; if in distress of Spirit , he comforts in much compassion , and fortifies against the common enemy : If he sees any go out of the way , led aside with their own distempers , Satans delusion , he cannot keep off from counselling , reproving , perswading . The Servant that could side it with fellow Servants in stubborn , idle , and 〈◊〉 〈◊〉 , 〈◊〉 with 〈◊〉 , and consent with them , suit with them , give them counsel , keep their counsel , before , they were brethren in iniquity ; but when his heart comes to be pierced , and the soul transported with hatred , you shal 〈◊〉 the wind in another door ; if he see them lazy and idle , he wil quicken them ; if stubborn and perverse , he wil seasonably advise and pursue them with reproofs , and if his 〈◊〉 cannot take place , he wil make his complaints to the Governor for redress , he cannot endure to see sin thrive , and the Traitor live . But if the Lord put any Authority into his hand , he wil express it to the utmost of al his power , and that with the utmost indignation that the nature of the thing wil bear . As good Josiah , 2 Chron. 34. 4 , 5 , 6. He commanded to break down the Altars , cut down the Groves , carved and molten Images , made dust of them , and burnt the bones of the Priests upon the Altar in the detestation of their Sacrifices ; nay , he took away all the abominations of all the Countries that appertained to Israel , and made all that were present to serve the Lord : This Indignation expresseth it self against sin , and all that appertains to it , and have been Instruments to the commission of it . As an Adulterous woman in 〈◊〉 of conscience , tore the hair that she had crisped , and disfigured the face that she had painted , and prided her self , Ioathed to look upon the tyres and garments which she had worn to make her beauty a bait and a 〈◊〉 to others . So Mary Magdalen , &c. But if yet the Nation of those noysom corruptions cannot be utterly destroyed , but sins live , and are mighty abroad , and remain in the heart : this hatred is beyond all hope and possibility of reconciliation , admits no terms of peace , no condition of agreement that can be devised or offered , will be entertained , holds out the quarrel and opposition unto death ; nay , is willing to die , and put an end to his daies , that he may see an end of his abominations : As God with Amaleck , Exod. 17. last , he commanded it to be writ 〈◊〉 a memorial in a book , for God hath sworn he will have war with 〈◊〉 for ever , and put out his name from under Heaven ; this hatred as in deadly feuds gives no quarter , the soul wil not tribute his Corruptions , and serve his own turn of them , but wages War with them until they be utterly destroyed from off the face of the Earth : The Counsel that God gave to the Israelites , 〈◊〉 carefully and exactly keeps ; Be sure you make no Covenant with them , but smite them , and utterly destroy them . Deut. 7. 23. &c. Reasons of the Point are Three . Without this ; there 〈◊〉 no way to come to Christ ; for there is no coming of Faith into the soul : No man can serve two Masters ; for if he love the one , he will hate the other ; if he cleave to the one , he will despise the other : ye cannot serve God and Mammon , Matth. 6. 24. If ( saies Samuel ) you wil prepare your hearts to seek the Lord , put away your Idols , 1 Sam. 7. 3. Those must first be removed , if God be received : there is no halting bet wixt two : no man can be in the first and second Adam together : the soul cannot be married to two husbands at once . The conclusion of our Savior is 〈◊〉 and 〈◊〉 Luk 14. 26. If any man come 〈◊〉 me , and hate not his father and mother , wife and children and friends ( and therefore much more his sins ) in comparison of Christ , he cannot be my disciple , he is not worthy , i. e. not fit to be Christs disciple . Without this there is no salvation can be expected from Christ ; for this is the method of mercy , the order of God in the dispensation of life to lost man , and so 〈◊〉 was intended and appointed , God sent 〈◊〉 son from heaven to bless you by turning every one of you from his iniquity Acts 3. 26. He wil turn you from your evil way if ever he bless you ; and it was the way the prophet prescribed of old . 〈◊〉 . 18. 30. turn you from al your transgressions so iniquity shal not be your ruin , and Christ came to save his people from their 〈◊〉 . Math. 1. 21. that is the first 〈◊〉 to Salvation , you cannot be safe if your sins be safe , Christ wil not 〈◊〉 you and your sins too , if you wil save them he wil not save you ; this is the great condemnation that light is come into the world and men love darkness more than light , he that loves his sins , loves his death . Sin is the onely enemy of the soul , that which is hateful to God and man and makes us hateful also . And therefore is the fittest , 〈◊〉 indeed the onely proper object of our hatred . They are lusts that 〈◊〉 against the soul 1 Pet. 2. 11. there is nothing in the world that could prejudice the peace & comfort of the soul , were it not poysoned with sin ; blessed 〈◊〉 ye when men persecute you and hate you and speak al manner of evil of you falsly . Math. 5. 12. could men speak al evil and do al evil against us and let 〈◊〉 do that 〈◊〉 is sinful to deserve it , these cannot hinder our blessedness but encrease it . Matter of bitter COMPLAINT to see how few there be in the world who ever knew what this hatred of sin meant . And therefore yet were never 〈◊〉 with any sound broken heartedness for it such as Job 〈◊〉 of who hide their corruptions under their tongues as 〈◊〉 pleasant morsel , spare it and wil not forsake it . Instead of hating their sin , they hate the word that would discover it , the Minister , that preacheth against it , the man , the Magistrate the Law that would reform it . Instead of loathing their sins , they loath the 〈◊〉 of the lives , the exactness of the wayes of such who indeed set themselves most against sinful carriages , once cross them in their courses , you have stirred a 〈◊〉 nest ; they ruin al on heaps . This is a 〈◊〉 - stone of the truth of 〈◊〉 work of contrition , whether 〈◊〉 Lord have left the mighty impression of this preparative 〈◊〉 upon the soul of a sinner . That the league betwixt the heart and 〈◊〉 lusts is 〈◊〉 , not alone 〈◊〉 the 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 of evil , nor yet to avoyd , and go aside from the occasion that may lead to it under some present pang , but thou hast put off the love of sining , ( why blessed be God ) the combination is come to naught ; sorrow hath 〈◊〉 the knot and union betwixt thy soul and thy darling 〈◊〉 . This hatred breaks the knot and union fully , thou art now divorced from thy former lovers , thou fearest the approach of them , rather choosest to see the blood of them , than to enjoy the presence of them . Stay but Gods time , and be perswaded , in his best season he wil take thee into the bosom of his love , which wil be better than life it self to thee . Thou art in the hand of Jesus and under his charge , he that hath rescued thee from the rage of the Devils , and from the right that sin ever claymed in thee , he wil never loose his labor , nor shalt thou loose thy 〈◊〉 and happiness in the issue . He hath bound the strong man the strongest of thy corruptions that heretofore have too much , and too easily prevayled with thee : had got thy affection , and the strong holds of thy heart , those strong temptations and 〈◊〉 by which Satan ; as by so many garrison souldiers , maintayned possession in thy soul ; yet now this strong man is bound , his holds battered and his garrison abandoned . So that there is a spoyl made of al his goods ; the temptations that formerly found entertainment , they are now abhorred , his suggestions & delusions that found easy entertance & acceptance are now loathed , and thy heart set against them ; the Lord Christ is now about to own thee as his proper possession , and then he wil never part with thee more , thy heart trembles at the least inkling of the return of thy distempers , seeks the destruction , and would see the not being ; art a weary of life meerly because they live , and art resolved never to entertayn terms of peace with them , though thou never seest quiet day in the world . 〈◊〉 the work is the Lord Christs he wil own it ; it 's true and thorough , he wil never leave it , until he have brought it to perfection and thy soul to eternal happines but alas this truth as a touchstone shewes the contrition of most in the world to be counterfeit , that many have been in the fire heated but never melted , as with mettal the parts of it battered , but never severed fully , the dross from the oar , and therefore there can never vessel be be made for any honorable use , and service thereof . In a word , the doctrine passeth sentence of sad condemnation upon four sorts of persons as such who never 〈◊〉 in the work , we shal point very briefly at the particulars , that each man may take his portion . First the CARELES and fearless Christian is cast out of the number of these contrite sinners whom God doth prepare for his Christ and mercy , such as walk heedlesly up and down the world , not awed with any watchful fear of the temptations and occasions and snares which are layd in their way to entrap them , or with the treachery and deceivable lusts which suddenly draw them aside , to common neglect of duties which they reform not , or transport and carry them with pangs of passions and distempers , and they amend not ; certainly either these know not these to be sins , or else do not know them and hate them as direful and dreadful enemies to their souls ; It could not be but their hearts should shake at the sight of them , and the dangerous assaults which they cannot but know , if they know them to be 〈◊〉 , but they wil hazard their everlasting happiness . People who live without watch or fear they have no enemies , or no war 〈◊〉 hand , and if thou livest in this Laish-like fearless fashion , thou never knewest the war of a Christian , nor the enemies they have , nor art in the condition of a Christian , 〈◊〉 hast the heart of a Christian to this hour within thee ; And therefore Jude so 〈◊〉 those Atheists and sensual wretches , who were 〈◊〉 of Gods spirit , which are spots in your feasts , feeding themselves without fear . Jude . 22 these are blaynes in the body of the Church , spots in the Assemblies of Christians , speak without fear in the companies where they converse , walk without fear in families where they live , walk without fear in the occasions with which they have to deal , and the Apostle adds , they are withered , twice dead and plucked up by the roots , far enough from having any spiritual life or any preparation , therunto , look as in nature , reason 〈◊〉 and experience evidenceth , if there were a malicious enemy with a puissant and mighty armie now making his approaches to the City , and attempting the siege , if the allarum should be given by the watch to the City , a messenger dispatched to each mans dore , if any were so careless that he would not attend ; or attending the 〈◊〉 stirred not , or happily for fashion stirring , if yet he labored not by a watchful fear to provide for the assault , and attend the 〈◊〉 of command , repayr to the place for defence of the City ; there is no man but would conclude , certainly he is a party , he is not an enemy to the army that doth besiedg , every loyal and faithful subject shakes at the apprehension of the power and rage of the adversary , who is now likely to make havock of al and that without mercy , so it is here , the violence of temptation from without , and the strength of corruptions from within , fight against the soul , thou that are a disobedient child , a rebellious self-willy servant , a perverse and 〈◊〉 wife , an ignorant , 〈◊〉 hearer , the allarum is given in publick , concerning these armyes of lusts that are come out against thee , notice given in private , thy fellow servants counsel , the master he commands , nay confessions are made of thy evils 〈◊〉 thou resists , petitions put up for Grace before thou 〈◊〉 abroad , and yet no sooner off thy knees out of the presence of the Lord , but thou art as though thou hadst never known any such thing , thou stumblest at the same stone , taken aside with the same temptations and distempers , as though thou hadst never heard thy sin discovered , as though thou hadst never been counselled , never been commanded , as though thou hadst never bewayled it to this day , Idle and stubborn and perverse and way-ward and self-willie , so farr from fearing these evils , that thou didst not remember them , or think of them or if thou didst , thou fearest rather thou shouldest be forced to reform them , rather than thou shouldst commit them , As sure as the Lord lives thou art a party and in league with these distempers , thou art not an enemy ; if 〈◊〉 thou hadst found the venom and poyson of these 〈◊〉 and hadst been perswaded of the destroying nature of these spiritual 〈◊〉 , which make hayock of thy soul , the very appearance and apprehension of these would have been dreadful if there were but a roving thought in a mans mind , any smal stirring of a distemper in a mans heart , any temptation , any the 〈◊〉 enticement to the committing of the evil , how would thy heart shake at the sight of it , fear & fly & cry for help against it , if thou hadst known it and hated it as thy deadly enemy , so Paul cries out as fearful men do , when he perceived the stirrings of those noysom distempers of his heart , the law of the flesh , how to avoyd or prevent or overbear he could not tel , he cryes out Oh ' Miserable man that I am who shal deliver me from this body of death ? Rom. 7. last . The want of this is the cause of al that heedlesness and adventurousness in 〈◊〉 carriages , that they are so commonly taken aside with their distempers before they scant tel where they 〈◊〉 . For I appeal to any 〈◊〉 Conscience , nay to common senco , whether it is possible or no ( and let any man make work of it ) that a city who hath the enemy 〈◊〉 should 〈◊〉 remember it is besiedged ? that cannons should now be playing and battering , and the people within not think that they are assaulted ? unless either they know not what war means , or else they joyn with the enemies in it ; So it is here , when a 〈◊〉 mind is plotting how to act , his heart stirrs , and 〈◊〉 corruption boyling and bubling in his bosom , that the allarum is given , the Phylistins are upon thee , sins and devils are upon thee , and yet a man forgets the condition he is in , 〈◊〉 what he is commanded , counselled , admonished ; this in Prov. 13. 13. is given as a note of destruction , he that despiseth the command shal dye , and tha't 's contrary to fearing a command mentioned before & . A second sort are NEUTERS in religion who care not much which end goes forward , provided they 〈◊〉 go on quietly in their way , they would be of no side if they could be safe so , Much they would not do against sin , onely that which is grossly vile they could wish might be reformed . They wil no great matter for religion , onely they could wish that this rigor and strictness might not be pressed , because in both these extreams they conceive there is trouble . Oh peace is a precious thing , this wretched politician would have peace with sin , peace with Christ , and peace with ordinances , peace with drunkards and prophane wretches , and peace with such as walk exactly before God. His motto that writ upon his dore , and that his measure , every mans good word , love of al men , so in 〈◊〉 he loves neither God nor 〈◊〉 , nor his own soul in the conclusion , but our saviors determination is definitive and peremtory , he that is not with me , is against me , and 〈◊〉 that gathers not , 〈◊〉 , nay James , 4. 4. he that wil be a friend to the world is an enemy to God. Moderation and descretion is the compas by which this man stears ; it is not men and bretheren what shal we do ? but rather what shal we do ? of little medling comes much ease , if he may have that , he hath his end , to be at war with his enemies is a 〈◊〉 life , the temper of his zeal is like the warmth of his bed , not as hot as fire that would scorch him , nor yet so cold as fire as would chil him but just so warm as he may sleep in it . As neutral Cities in time of war they pay to both sides because they would have war with neither , with the sincere and upright he wil seem as they are , and with the ungodly he wil be and do as they : Gallio-like he cares for none of those matters , if he may have his own matters if any thing appertaining to sin or godliness , he wil not trouble himself further than his own 〈◊〉 , and profit are interested in it ; he wil do nothing against his sin , and he is like to have nothing at the hand of the Lord , for he loaths and hates him that never loathed nor hated his corruption , he wil vomit with indignation such luk-warm varlets out of his mouth , Rev. 3. The third sort is your LAZY HYPOCRITE Who wil be abundant in his purposes and professions against his sin , smoaks out his daies in powerless & 〈◊〉 resolutions , wishings & wouldings but doth nothing to purpose , 〈◊〉 not himself in a restless pursuit against his evil . Hatred where it s settled and through it carryes al a mans endeavors with it , calls a man into the field , when Hanum saw he was hated of David , he gathers al his forces for offence and defence , and byres besides . War amongst 〈◊〉 requires the whol man , with his time and strength , he that goes to war doth not entangle himself , but leaves al his occasions , that might attend the enemy , he spies privily where his haunts are , what 〈◊〉 he may take , where his hold , are to demolish them , where his provision comes , to intercept 〈◊〉 , and to cut of his convoy , levies what forces he may and sends far off for succor and supply . When the Lazy hypocrite makes his complaints against his distempers , and rests in his complaints , bewayles his wretchedness and corruptions , but to a resolved war he wil 〈◊〉 go . You wil do nothing upon poynt against those lusts , that have done so much evil against Christ and your own soul , Is not the day yet to dawn , the time yet to come , that ever you set your selves in earnest in battle array against your evils Luk. 13. 24. a sleepy kind of seeking that many do which shal never enter into grace , many shal seek to enter and shal not be able , but to strive to rise up against your corruptions and to maintain professed war against your sin that you do not that you wil not do , how many directions have you heard and yet attend not counsels and 〈◊〉 not , means and wayes have been presented and pressed and you improve none of them ? have you ever searched and tryed your own wayes , that you might see the haunts of your hearts and prevent them ? have you observed where the strong holds of sin and satan are , high thoughts and self conceitedness and labor to raze them , where the Provisions have been made by musings and meditations that so you might stop and stifle those thoughts and so starve and famish your lusts ? have you cast yourself into the holy communion of the Saints that you might levy new forces of counsels and directions ? have you sent to heaven and pursued God with importunate entreaties , for to send in succor and support , against those abominations which are too many and too strong for you ? your endeavor is not thorough , your 〈◊〉 therefore is not sound . The fourth sort is your TREACHEROUS HYPOCRITE Who pretends great indignation against his sins , that he may keep them and that without suspicion , as such who are the receivers of theeves , they cannot hide them in their own houses , unless they make hue-and-cry after them in other places . The adulterous woman rayles against her 〈◊〉 in the view and hearing of others that she may meet him in secret when no man may mistrust him or her ; these are spies and Satans intelligencers that hold privie correspondence with their corruptions while they profess greatest opposition against them ; As Hushai , Davids friend he pretended service to Absalom , that he might serve David , discover and defeat the counsel of Achitophel and 〈◊〉 proceedings , 2 Sam. 15. 3. 4. 5. So here ; they cannot divour widdowes houses , unless they make long prayers , so they 〈◊〉 . 58. 2. 3. they fast and pray against their sins , that they may more freely commit them , not that they may please God , but that they may do their own pleasure ; they can do any thing against counsel , they quarrel at it , against the power of a 〈◊〉 , they endeavor to defeat it , against the evidence of Conviction , they strive to darken it , and cavil at it , sees how the Coast is , gives intelligence to his distempers ; this and that Argument is alleaged , deviseth how to answer it ; this reproof is administred , devises how to defeat it . As Rahab sent the men of the City upon a sleeveless Errand , Josh. 2. 5. Pursue after them quickly , and you shal overtake them , when she had brought them up , and hid them in 〈◊〉 House-top . So it is also with Conspirators and receivers of Traitors ; if they can lead the Officer or Searcher into some by place , they wil be as 〈◊〉 and 〈◊〉 to follow things to the utmost ; but come home once to their own houses where the Traitor is indeed , if they cannot hide them , rather than they shall do execution , they wil defend them , but not deliver them up into the hands of the Officer . How often and ordinary is it to every mans experience to cry out of pride and 〈◊〉 , carnal confidence that is in their 〈◊〉 , and that truly and justly , the stumps of that Dagon remains , the body of death yet continues , those lustings of the old man , but bring it home to their own doors , let it concern them in their 〈◊〉 occasions , in any controversie between man and man , where the fault is to be found , and the blame to be laid , sin to be confessed , that these distempers are to be attached in their hands , they wil do any thing against Arguments and the evidence of Reason , but nothing against their sins ; such are they , John , 6. 60. That sought Christ for 〈◊〉 , &c. If Christ wil be their Cook , he shall be their King. But if they press them beyond their pace , and discover their falsness , and how far short they fall of the Spiritual work of Faith in Christ , they fall out 〈◊〉 ; It 's a hard saying , who can hear it ? And those Dissemblers , Jer. 43. 2. when the Prophet did but cross them in their courses , would have plucked the carnal corrupt desires from their heart ; they fly in his face , and profess they wil die in the quarrel , they hate not their sin , but the Ordinance that would discover their sins , they would not destroy their sins , but the evidence of Reason that would condemn their sins . So much for detestation of sin . The Second Particular to be considered in the Doctrine is a SEQUESTRATION FROM SIN . It is a word common among those that attend upon the Law , when men are at a controversie about Goods and Land , and the Cause is depending , the Goods or Land is sequestred , set aside and put into the power of any parties , but set aside til the case be decided . So under this preparative work the soul is sequestred from sin : when God hath made a man see sin , and willing to hate it , the soul and sin are at controversie , the soul revolts from under the Authority of sin , and saith sin is not my Ruler , I cannot rule my self , and sin shal not rule me ; it was by usurpation that it hath had so long possession of me , but it shal not domineer in my soul any longer : and therefore the poor distressed sinner is glad that Christ is stirring in the word , and saith he , I am resolved never to yield to the Authority of sin more , I wil sue out a sequestration , and Oh that my heart may be left in the hand of the Spirit of Christ. I was not made for sin , but for God , Oh that I may be delivered from my sin , that I may come at God again , and now he is content that God would 〈◊〉 him into Hell. So he would free him from his sins , Hos. 14. 8. Ephraim shall say , what have I to do any more with Idols ? Rom. 11. 24. The soul is now as a graft cut off from the Stock of old Adam , it grows not to it , nor is fed by it any more . This Sequestration discovers itself by two Acts , 1 There is no allurement can entice the soul. 2 No evils that can drive the soul to its former sin . First , Nothing can entice the soul to 〈◊〉 sins , no allurements can prevayl with him , no thoughts of 〈◊〉 delights or future pleasure can 〈◊〉 him to fal in with his old 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but ( sayes he ) I know the hook , 〈◊〉 none 〈◊〉 that bait , I know the cup and the guilt , but I know the poyson also , he wil never 〈◊〉 again to folly , he resolves never to see the faces of his sins more . No present evils , 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 the soul to entertain 〈◊〉 〈◊〉 , he hath found 〈◊〉 〈◊〉 than these , better to be in chaynes , than in the 〈◊〉 of darkness : fire and faggot 〈◊〉 wild-fire , but he hath felt 〈◊〉 , 〈◊〉 〈◊〉 rather to fear 〈◊〉 〈◊〉 of a God rather than the 〈◊〉 of al the 〈◊〉 the world , And Hence the face of the 〈◊〉 〈◊〉 towards God and as 〈◊〉 〈◊〉 the King 〈◊〉 he 〈◊〉 not 〈◊〉 to the 〈◊〉 again to dye there , So it 〈◊〉 with a broken 〈◊〉 〈◊〉 , 〈◊〉 his great request unto God that he may not go 〈◊〉 again to his 〈◊〉 In this 〈◊〉 from sin the 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 , &c. We here see the reason of al those 〈◊〉 and 〈◊〉 of such 〈◊〉 promised better things , the 〈◊〉 to his 〈◊〉 , the 〈◊〉 to his 〈◊〉 , and the 〈◊〉 man to the world after 〈◊〉 〈◊〉 〈◊〉 they are the same men they 〈◊〉 , 〈◊〉 〈◊〉 to their former follyes , and are as bad as ever . These men were never cut off from their corruptions , the union was there stil , the soul was in league and love with sin stil , and therefore it 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 , and therefore they 〈◊〉 , and grow worse and worse many years after . If thou hast a privy lust harbored in thy heart that wil be thy ruin , thou wilt be as bad or 〈◊〉 than ever . EXHORTATION , To 〈◊〉 all our endeavors to see a 〈◊〉 of it , and to seek to heaven that God may work it in us , let this be alwayes in thy prayers , Lord that I may hate my sin , that I may put off the love of sinning whatever thou hatest , sin is worse than that , it s worse than reproach , disgrace , sickness , poverty ; thy love to sin should be turned into hatred , and thy hatred to it , should be greater than ever thy love hath been . And if thou dost not hate thy sin , its certain the God of Heaven wil hate thee , the froward in heart is an 〈◊〉 to the Lord , Prove . 3. 32. Thou thy self 〈◊〉 an abomination to the Lord , if thy 〈◊〉 be not an abomination to thee . If thou wilt part with thy sins the Lord wil set his love upon thee , Jer. 3. 1. though thou 〈◊〉 done evil things as thou couldest , yet return unto me . It 's said Judg. 10. 15. 16. when the people of Israel came bewailing their sins , crying for mercy , and putting away their Gods , that then the soul of the Lord was grieved for the misery of Israel , and he had mercy on them . He is the same God stil , and if he sees thee grieving for thy sins , he wil grieve for thy sorrowes . When Ephraim bemoaning himself , judging himself for his sin , and crying out unto the Lord , turn me , and I shal be turned , it s said , he heard Ephraim bemoaning himself , and his bowels were troubled for him , and I do earnestly remember him stil , I wil surely have mercy upon thee , saith the Lord. Jer. 31. 18. 19. 20. FINIS . The Contents . BOOK IX . On Isa. 57. 15. I dwell with him that is of an humble and contrite spirit . DOCT. THe Heart must be contrite and humble before the Lord will take up his dwelling in it . 5 Reasons two . In regard , 1 Of our selves , there be two Hindrances 7 1 Contentedness in a Natural 〈◊〉 ibid 〈◊〉 removes 〈◊〉 . 2 Sufficiency to help a mans self Humiliation removes that 9 2 Of God , his Word will not , cannot take place till the soul 〈◊〉 contrite and 〈◊〉 10 Uses 〈◊〉 〈◊〉 . 1 Terror to hard-hearted sinners , God wil not dwell with them 11 2 Instruction , teaching us to delight in , chuse and dwel with such as are contrite and humble 13 3 Exhortation , to seek for 〈◊〉 in Gods way and order , viz. 〈◊〉 and 〈◊〉 . 14 BOOK X. On Acts , 2. 37. When they heard this , they were pricked to the heart , and said to Peter , and the rest of the Apostles , Men and Brethren , what shall we do ? 15 DOCT. 1. Stubborn and bloody sinners may be made broken-hearted . 20 Reasons three , taken from   1 The infinite Mercy of God 22 2 The infinite 〈◊〉 of Christs Merits 23 3 The Almighty . Power of the Spirit 24 Uses three , hence   1 Matter of Admiration at the riches of Grace 25 2 Encouragement to keep distressed sinners from despair , yet no ground of presumption 26 3 Instruction , shewing the 〈◊〉 nature of despair , It 's 29 1 Injurious to God 30 2 Dangerous to the Soul 32 Helps against Despair are two ,   1 Listen not to 〈◊〉 Conclusions 34 2 Attend not our own 〈◊〉 , but Gods Mercy and Power 34 DOCT. 2. There must be a true sight of sin , before the heart can be broken for it 35 For Explication , four things :   1 How God works this sight of sin 37 1 The Law of God discovers our sins ibid 2 There is a new Light put into the mind 38 3 The Spirit takes 〈◊〉 the Rule of darkness out of the mind 41 4 The Spirit leaves a set upon the understanding God-ward 42 2 How far the sinner is 〈◊〉 in this sight of sin 43 1 There is an insufficiency in the Understanding to reach the right discovery of sin 1 ibid 2 An incapability also to receive Spiritual Light. 45 3 Christ forceth the Understanding to bear the 〈◊〉 of his Spirit , whereby 〈◊〉 47 1 Destroyes the Soveraignty of 〈◊〉 Reason 48 2 Fits it to receive the impression of Spiritual Light 50 4 This Light received , the Understanding is acted by it , and so acts in vertue of it , and so the sinner comes truly to see his sins . 51 3 Wherein this true sight of sin is discovered 52 1 It is a cleer sight of sin 53 1 In regard of God , as 54 1 It would dispossess God of his Soveraignty 55 2 It smites at the Essence of God 57 3 It spoils all the Works of God 59 2 In regard of our selves , as ibid 1 It separates 〈◊〉 God and 〈◊〉 ibid 2 It makes us uncapable of any good 60 3 It 's the Cause of all other evils 62 4 It brings a Curse upon all Blessings ibid Hence sin is the greatest evil ibid Why do not men see sin thus ? 166 The Causes are ibid 1 The Delusions of Satan ibid 2 Men judg of sin by present sence 67 3 Or by present pleasure and profit 68 4 Or by the long suffering of God 70 5 Want of Spiritual Light 71 The Cure of these mistakes 72 1 Look upon sin so as it will look upon thee at death and Judgment ibid 2 Get a cleer sight of God 73 2 It is a convicting 〈◊〉 75 That implies   1 A particular application to our selves ibid 1 A man must reflect upon his own sins ibid 2 And pass an impartial Sentence against them 78 1 An over-powring settling of them upon the Conscience , and that 79 1 Undeniably 80 2 Immovably 82 3 Invincibly 85 Reasons two . Because   1 Nothing comes to the heart but by the Understanding 86 2 Ignorance frustrates all our Endeavors in the use of means 88 Uses five , hence   1 Instruction : An ignorant heart is a naughty heart 90 Such a one 1 Is liable to all evil 92 2 He can receive no good ibid 3 He can expect no mercy 93 2 To be hard to be convinced , is 94 1 A dangerous sin ibid 1 Against a mans own soul ibid 2 Against Gods Ordinances 95 3 Against the Spirit of God ibid 2 A dreadful Curse 97 1 It makes way for Satan ibid 2 God delivers up such a one to Satan ibid 3 He will deal no more with him ibid 4 Such a one is every day ripening for ruine 98 3 See the reason why men of deepest understanding are hardliest brought to brokenness of heart , because so hardly brought to see their sins ibid 4 Tryal 101 1 Whether we have been brought to see sin cleerly . Such a one will not , dare not carelesly adventure upon sin ibid 2 Whether we have seen sin convictingly 105 Four Evidences of persons not convinced of sin ibid 1 When a man is unwilling to attend that Truth that would discover 〈◊〉 sins 105 2 When he 〈◊〉 to gain-saying when he cannot avoid the light 107 3 When he is restless to raise quarrels against the determination of the Truth 109 4 When he sets himself against the Truth 110 5 Exhortation to get this true 〈◊〉 of sin 111 The Means are six ,   1 Labor to see the excellency of the holiness of the Lord and his Word 114 2 When the Lordlets in any light by his Word , 〈◊〉 Conscience attend both 117 3 Take off , and cast away all cavils and shifts which 〈◊〉 the work of 〈◊〉 ibid Shifts and Excuses for sin referred to three Heads 1 To lighten the evil of sin ibid 1 By the commonness of it ibid Answ. This shews   1 The sin is the more 〈◊〉 120 2 Thy Curse more dreadful ibid 3 Thy self destitute of Grace 121 2 By the Naturalness of it 122 Answ. Hence it appears   1 Thou hast no Grace 122 2 Thy Disease is incurable 223 3 Thy person is abborred of the Lord 124 3 By Example and Companionship in sin 125 Answ. Hereby thou dost   1 Prefer men before God 126 2 Encourage the wicked 128 3 Thou shalt be damned as well as they 129 4 By strength of provocations 131 Answ. Whereas   1 Though Nature cannot hold out , yet Grace oan 132 2 This is unreasonable in thee 133 3 It's dishonorable to God ibid 5 By forgetfulness 134 Answ. This argues thou hast   1 No love to Gods 〈◊〉 137 2 A slight esteem of them 138 3 An Atheistical heart 139 6 By their straights ibid Answ. These cannot excuse 〈◊〉 For the Scriptures require Obedience notwithstanding these .   7 By the Holiness of the Law 141 Answ. This will not excuse . 〈◊〉   1 Thou dost not what thou canst 142 2 Thou art 〈◊〉 to be made able 143 3 Thou art the Cause of thine inability 145 8 By the littleness of sins , as but 145 1 Either sinful words 146 Answ. Thy words   1 Will condemn thee . ibid. 2 In some regard are worse than evil in thy heart , because they 150 1 Bring 〈◊〉 the evil of the heart . 148 2 Sometimes hold forth more than is in the heart . 149 3 Are more hurtful to others 151 3 In some regard worse than evil in thy practice , because they taint more 151 1 Universally ibid. 2 〈◊〉 ibid. 3 The Tongue is untamable . 152 4 It is a world of evil . 154 2 Or sinful thoughts 155 Answ. See the 〈◊〉 of them ibid. 1 In regard of God , they 156 1 Estrange them from God 156 2 Carry thy heart to oppose him . 158 2 They are the Causes of all thy other sins . 161 3 In the large extent of them 164 4 They do nourish all other evils 165 5 They keep off the power of the Word . 166 3 Or a smal matter in practice 167 Answ. The less the thing is   1 The more hainous thy sin 168 2 The less care and conscience hast thou . 170 3 The greater the wickedness of thy heart . 171 2 The second sort of Shifts and Excuses , whereby a man thinks the danger of sin may some waies be prevented 174 Conceiving that   1 Either God takes no notice of their sins . 175 2 Or he will not call them to account 176 3 Or they can satisfie for them 177 4 Or the Lord will not be so rigorous , but will abate 179 All these confuted ibid. 3 The third sort of Shifts , whereby if a man can neither lessen the danger , nor prevent it , he saies he will , and thinks he can bear it . 179 This also confuted , and the impossibility of bearing Gods wrath is shewed ibid. 1 The dreadfulness of Gods wrath 180 2 The weakness of man. 181 3 The sufferings of Christ ibid. 4 Means , Yield to the Evidence of the truth when it 's cleer and cónvincing 182 5 Means , All those truths we hear or read in the Word which concerns our corruption , we must take home , and apply to our selves , as the special portion the Lord hath appointed to us 185 6 Means , Make and keep the evil of sin ever really present with us 186 1 See it in the execution of it upon others 187 2 Act that upon thy self by present consideration 189 Motives to perswade to this endeavor to see our sins .   1 The danger of the mistake here 190 2 It 's the easiest way to see sin now . 191 3 It 's a safe and sure way 192 DOCT. 3. Application of special sins by the Ministry , is a means to bring men to sight of , and sorrow for them . 193 Reasons three , taken from   1 The Office of Ministers . 195 2 The necessity of sinners 196 3 The Nature of the Word 197 Uses four , hence .   1 See the Reason why so little good is done by the Ministry , viz. Want of Application 198 2 See the Reason why the best kind of Preaching finds the worst acceptance 200 3 It 's the Duty of Ministers as the Text suits , and the condition of the Hearers requires , to use Particular   Application of special sins . 202 〈◊〉   1 To the Ministers , what they should do 204 2 To the People , what they should desire 206 DOCT. 4. Meditation of sin , a special means to break the heart 208 What Meditation is , viz. 210 A serious 〈◊〉 of the mind , whereby we search out the Truth , and settle it effectually upon the heart . ibid. Reasons three . Because Meditation   1 Causes the sting of sin to pierce more deeply 217 2 Holds the heart under the pressures of it 219 3 Encreaseth and presseth down the weight of it upon the Conscience 221 Uses three , hence   1 Humiliation that there is so little Meditation . 223 This in special concerns   1 Such as studiously avoid it . 224 Terror to such ; they take the way to encrease their misery when they would avoid it . 225 Advice to such : Be afraid to commit sin , but never be afraid to see it 226 2 Such 〈◊〉 approve the Practice , but plead Excuses why they may neglect it ibid. 1 Meditation is but a matter of indifferency , not of Duty 227 2 The want of time 229 3 Unsteadiness of their thoughts ibid. 4 〈◊〉 in the Service 238 All these confuted , and Remedies prescribed 239 2 Caution : Loose Company an Enemy to the Conversion of a sinner , because a hindrance of Meditation 240 3 Exhortation to attend this duty of Meditation 241 Motives four ,   1 It 's a Duty belonging to all 244 2 How far we are cast behind hand for want of it . 245 3 What need we have of it ibid. 4 The Soveraign vertue of it 247 Directions to help in the practice of Meditation . 249 1 Enquire after the Nature of a sin . ibid. In this Enquiry   1 Look to the Rule , to Authorize us to the work . ib. 2 For the manner of proceeding 250 1 Survey particular sins 251 1 In the Root ibid. 2 In the fruits of them . ibid. 2 Sum them up joyntly 262 2 Fasten it upon the soul 265 1 By grappling with the heart ibid. 2 By getting the better of the heart ibid. Here take heed of three extreams 272 1 Desperate discouragements 273 2 Hellish provocations 274 3 False conceivings of the measure and manner of Gods work 275 Directions to help here , are three :   1 Possess the heart with the fear of thy sinful and dangerous estate 276 2 Awaken and call for the help of Conscience 279 3 Seek to the Lord for the Almighty hand of his Spirit to set on thy Meditations 282 DOCT. 5. The same Word is profitable to some , not to others 283 Reasons two . Because   1 God hath several ends to attain by the dispensations of his Word 284 2 God will shew the Soveraignty of his good pleasure . ibid. Uses four , hence   1 Learn to fear in the enjoyment of greatest means . 285 2 The profitable fruit of the means , is not in the means . ibid. 3 Exhortation : Use means in dependance upon God. 386 4 Be thankful when thou dost profit by them . ibid. DOCT. 6. The Lord somtimes makes the Word prevail most , when it 's most opposed 287 The Lord works many times   1 Upon men when they seek not 〈◊〉 . 289 2 Upon the worst of men . 294 3 In the height of Rebellion ibid. Reasons four . Because   1 The greatness of his Power , is hereby discovered . 292 2 The 〈◊〉 of his mercy 〈◊〉 is 〈◊〉 294 3 The Lord will stain the Glory of all flesh 295 4 And discovers the depths of his 〈◊〉 . 296 〈◊〉 Three , hence .   1 Instruction : The work of Conversion depends 〈◊〉 upon any preparation that man can make 297 Hence that 's a dangerous Error . 〈◊〉 If a man do what he can , God will give 〈◊〉 Grace 300 1 It undermines the Soveraign good pleasure of God ibid. 2 It cuts the sinews of the Covenant of Grace 301 3 It crosseth the end of the means of Grace 302 2 To support the hearts of the most wretched sinners with some hopes of good , notwithstanding all their wickedness . God may and can if he will work upon them .   Cautions here 309 1 God will do thee good in his own way 316 2 Fear lest thou make an escape from the hand of the Lord 317 If thou doest   1 It 's suspicious the Lord hath lest thee ibid. 2 He will deliver thee up to thy sins again 219 3 Exhortation to quicken our desires and endeavors in the use of the means 320 4 Admiration at the riches and freeness of Grace . 323 DOCT. 7. Sins unrepented of , make way for piercing Terrors 325 Reas. Because the heart is more estranged from God , and bardened in sin 327 Uses Three , hence .   1 Judg not of sin by the present sweetness , but by the after sorrows . ibid. 2 It should be our greatest care to rise presently after falls into sin 329 3 Terror to such as continue in their sins 330 DOCT. 8. The Truth is terrible to a guilty Conscience . 332 Reas. Because it's a Witness to accuse ; a Judg to condemn ; an Executioner to torment ibid. Use. It discovers the guiltiness and falsness of such as are afraid of the Truth ibid. Differences between the Saints trembling at the Truth , and an Hypocrite 333 1 Though the Word speaks against the corruption , yet it speaks for the condition of the Saints ibid. 2 The Saints 〈◊〉 sweetness in the sharpest Truths , and close with God in them . ibid. DOCT. 9. Gross and scandalous sinners , God usually exerciseth with heavy breakings of heart before they be brought to Christ 334 Reasons Three :   1 From the Holiness of Gods Nature 340 2 That sinners may not be encouraged in their sins . 341 3 That the sinner himself may be 342 1 Throughly recovered from 〈◊〉 sin for the present . ibid. 2 Preserved from sin for the time to come ibid. Uses Five , hence .   1 The easie and sudden Conversion of scandalous sinners , is to be suspected . God doth not use to save men per 〈◊〉 . 343 2 Support to scandalous sinners when they meet with 〈◊〉 〈◊〉 . 347 1 Such are in the way of Mercy . 349 2 The workmay prove speedy and successful 350 3 This makes way for Comforts 351 4 It's honorable for such to be under heavy breakings of heart 353 3 Advice to Ministers , who by their Calling are to deal with scandalous sinners in such horrors 354 1 Be not 〈◊〉 in the search 355 2 Nor 〈◊〉 to heal the wound ibid. 3 Nor suddenly confident of the Cure 356 4 Direction to such persons who have had experience of such heart-breakings ibid. Be not weary of Gods Dispensations .   5 Exhortation to keep our selves and ours from scandalous sins 357 DOCT. 10. Sorrow for sin rightly set on , pierceth the heart of the sinner through , that is rightly affected therewith . 358 For Explication , four Things : 362 1 The Manner how Sorrow for 〈◊〉 〈◊〉 on the soul. 363 1 Either successively , or by degrees in some ibid. 1 The evil and danger of his sin , is 〈◊〉 in the general ibid. 2 He is surprized and pursued with fear 364 3 The Curses and Punishments of sin are fastened upon him 366 4 He is made to feel the evil of sin 〈◊〉 sin , and that as his greatest evil 368 2 Or suddenly and throughly 〈◊〉 once in some others 372 3 Or secretly and insensibly in others . 374 1 Some are Sanctified in the Womb , 375 2 Some wrought upon in Child-hood ibid. 3 Some under good Education , Counsels , Means , are gradually , yet really wrought upon . ibid. Cautions here .   1 Though the manner and measure of Contrition differ in most , yet the substance of the Work is the same in all . ibid. 2 Though some may not know the time , yet every one should , and if gracious , can give evidence of the Workwrought 360 3 It 's a safe way often to review , and to act over the first workings of Contrition . 377 For   1 A wound here is never recovered 378 2 Clear this , and cleer all . ibid. 2 How this Sorrow comes to be set on , and the soul made to feel sin its greatest evil 379 1 Sin is cross to the Nature of the soul as such . 380 2 If the evil of sin be discovered to the Nature of the soul , it may be made sensible thereof . 382 3 While the soul is fully and only possessed with sin , it cannot feel the evil of it . ibid. 4 The Spirit countermands the Authority of sin . 383 5 Christ by the vertue of his death , puts an end to the Commission of sin . 384 3 How far the soul is active in Contrition . 385 1 There is no power in man to remove the resistance of his heart against God and Grace . 385 2 The Lord must put a Spiritual power into the will before it can put forth an act for removing this resistance . 386 3 The influence of this spiritual power , is not by a gracious habit , but by the motion of the spirit upon the soul 388 4 In removing this resistance , the will is a meer Patient . 〈◊〉 5 This resistance being removed , the will consents to a divorce between it self and sin 393 4 The behavior of the heart under this work 396 1 The contrite sinner hath the loath somness of fin ever in sight ibid. 2 He is tender and easie to be convinced 399 3 He loaths himself for his sins . 404 4 He fears all fin , and provocations thereunto . 406 5 He delights most in those means that discover and remove corruptions 407 6 He is restlesly importunate in seeking Christ and mercy . 411 Reasons four : Because   1 Such a sorrow for sin , is only true in Gods account 414 2 Without this , the heart can never be separated from fin 415 3 By this the resistance of the heart against Christ , is removed . 416 4 Without this , he cannot receive Christ. ibid. Uses four , hence .   1 Humiliation for the want of this saving sorrow . ibid. Five sorts want it .   1 The heedless Professor 417 2 The treacherous 〈◊〉 419 3 The self-conceited Pharisee 423 4 The complaining 〈◊〉 425 5 The discouraged Hypocrite . 427 2 Terror to 〈◊〉 sinners . As 428 1 Secure sinners that never were 〈◊〉 to 〈◊〉 and feel their sins 429 1 Such are out of the way of God 431 2 So continuing , God hath appointed no good for them . 432 3 Christ came not to save such 434 2 Relapsed sinners , who have been awakened to see and feel their sins , but have fallen back again , and their hearts grown harder than before . ibid. 1 It is suspicious the day of Grace is past with such a one 436 2 Their Judgment hastens 438 3 Comfort ibid. 1 To broken-hearted sinners themselves , their sorrows are not to death , but in the way to deliver from death , and so to bring unto life 439 2 To their friends and well-wishers : they are now , and were never before in the way of mercy 444 4 Exhortation : Labor for this saving sorrow of Contrition 447 1 Do not tug with the resistance of thy heart by thine own power 449 2 Do not fear the terror of the Truth so as to step aside from under it , but think of the goodness of it . 450 3 Possess thy soul with the ticklishness and danger of miscarrying in this work . 451 DOCT. 11. They whose hearts are pierced by the VVord , are carried with Love and respect to the Ministers of it . 453 Reasons two : Because   1 They know more now than they did before . 454 2 〈◊〉 hath more Liberty now to express what they know 455 Uses two , hence .   1 Sound Contrition makes a strange and sudden 〈◊〉 557 2 Terror to such as after Conviction , hate both the Word and Ministers of it 558 DOCT. 12. He that is pierced by the Word truly , is busie to enquire , and ready to submit to the mind of God. 560 1 He is busie to enquire . ibid Reasons two . Because   1 He now finds the evil of sin . 562 2 And the folly of his former conceits 563 Uses two , hence .   1 Terror to hard-hearted sinners , who never enquire after the mind of God 564 2 Direction , teaching the way to make men serious in their enquiries after Christ , viz. Maintain the work of Contrition 570 2 He is ready to submit to the Ministers , making known the mind of God ibid. Reasons three . Because   1 The pride of their carnal Reason is conquered . 572 2 The stubbornness of their wills is tamed 573 3 They have found the truth and terror of the Word ibid. Uses two , hence .   1 See the Reason of that unreadiness and unwillingness of man to submit to the evidence of the Word , they want broken-heartedness . ibid. 2 Tryal , discovering such as were never broken-hearted at all . 574 1 Open Rebels . ibid. 2 Secret Traytors . 575 DOCT. 13. Sinners in distress of Conscience , are ignorant what they should do 576 Reasons two , taken from   1 The Secrecy of the waies of God 577 2 The blindness of the distraction of their minds . 579 Uses two , hence .   1 Instruction : Men in distress of Conscience are apt to be mis-led 580 2 Advice to mourners in Sion ; Be careful to whose Counsel you commit your selves . 582 DOCT. 14. A Contrite sinner sees a necessity of coming out of his sinful Condition 583 1 He propounds no terms of tolleration 584 2 He maintains no reservation ibid. 3 He admits no case of exception 385 Reasons three . Because   1 He hath felt the severity of Gods Justice against every sin . ibid. 2 He finds it impossible to bear the weight of the least sin 587 3 He perceives the combination of all Lusts. So that any one sin 589 1 Keeps possession for Satan ibid. 2 Keeps off the power of Gods Ordinances . 590 Uses three , hence .   1 Tryal , whether we have found this absolute necessity of parting with all sin ibid. It discovers the falshood of   1 Neuters 593 2 Formal Professors 594 2 Instruction : See the reason of mens un-even and unsteady walking . viz. The want of 〈◊〉 593 3 Direction how to keep the heart opposite to every sin . ibid. 1 Be convinced sin is the greatest evil ibid. 2 Confider not of any cavil to the contrary . ibid. DOCT. 15. There is a secret Hope wherewith the Lord supports the hearts of contrite sinners . 596 This Hope differs from that which a Beleever hath , in two things   1 In the ground of it 598 2 In the uncertainty 600 Reasons two . That so he may thereby   1 Secretly support the 〈◊〉 601 2 Make way for the work of the means ibid. Uses three , hence .   1 Instruction : See the reason why Satan so much endeavors to dead the hopes of the Contrite by suggesting 602 1 He is not elected ibid. 2 The day of Grace is past 606 3 He hath sinned against the holy Ghost All which are answered . ibid. 2 Observe how easie it is with the Lord to confound a sinner with his own imagination 607 3 Exhortation to nourish this Hope ibid. Therefore be perswaded   1 Of thine own ignorance , and inability to relieve thy self 608 2 Of Gods All-sufficiency , who can do beyond what thou canst conceive . ibid. DOCT. 16. They who are truly pierced for their sins , do prize and covet deliverance from their sins . ibid. 1 In the want of this , the soul is not quieted 610 2 He is content with this , though he want other things 611 3 He is resolved to submit to any Counsel 613 4 His 〈◊〉 is upon it , his prayers dayly about it . 614 Reasons three . Because he finds that   1 The presence of other evils will not hinder him in his spiritual estate 615 2 The presence of sin alone poysons all good things to him 616 3 The removal of this would set open the flood-gates of mercy . 617 Uses two , hence .   1 See the reason why most men prize not Salvation , because never broken-hearted . ibid 2 Reproof to   1 Secure sinners 618 2 〈◊〉 Professors . ibid. DOCT. 17. True Contrition is accompanied with Confession of sin , when God calls thereunto . 619 For Explication , three things .   1 When a sinner is called to Confession 619 1 Publick sins must be publickly confessed 621 2 Private sins to the persons wronged 624 3 Secret sins 625 1 If a man hath confessed them to God , and he hath pardoned , he need not , should not confess them to men . 626 2 If the Lord deny pardon and power , then he calls him to confess unto man 628 3 In case restitution cannot otherwise be made , he must confess to man 629 2 When is Confession serious and hearty 630 1 When it is free ; that is , when a man is ,   1 Easie to be convinced ibid. 2 Ready to acknowledg 633 3 And takes the evil to himself 636 2 When it is full , and that in regard of ibid. 1 Relating sins as they are 638 2 The opposition of the heart against them . 639 3 When it leaves the sinner base in his own eyes . 640 4 When he intends to take advantage against himself and his sin by it . ibid. 3 How doth Contrition bring in this Confession ? 641 It causeth a man   1 To see the danger of sin ibid. 2 To feel the bitterness of it 643 3 To be ashamed of himself and sin 645 Uses four , hence .   1 Instruction : See the reason of sinful turnings and windings to hide sin 646 2 Reproof to such as think it weakness and baseness thus to confess a mans sins 647 3 Tryal whether a man hath been brought to this frame of spirit , thus to confess sin when called thereunto . 650 It discovers the falsness of four sorts   1 Such as out of hardness of heart , and custom , are without all sence of sin . 651 2 Such as instead of bearing the shame of their sins , cast shame upon the Truth that discovers sin . 652 3 Such as seek for shameful hidings to cover sin . 653 4 Such as repent of their Confessions . 654 How to know we are content to take shame for sin by a right Confession of it 655 1 He opposeth not the Truth that discovers his sin and shame . ibid. 2 He is not offended with the man that is the Instrument . 656 3 He is not disquieted in the bearing of it 636 4 He will not chuse unlawful means to be rid of it . 665 4 Exhortation to attend the duty of Confession when thou art called thereunto . ibid. Be wise in chusing the Party to whom you confess : He must be   1 Skilful 666 2 Merciful ibid. 3 Faithful . 667 Motives to Confession ,   1 It 's an honorable thing ibid. 2 A matter of safety 668 3 A Means of Secrecy . ibid. DOCT. 18. The soul that is pierced for sin , is carried with a restless dislike against it , and separation from it . 670 Branch 1. Detestation , or hatred of sin . Concerning which , for Explication two things 672 1 What is the Nature of this hatred of sin here in Contrition , discovered in six Conclusions 673 1 As Adam , and all his departed from God , so Christ brings back all his to God in a contrary way . 673 2 There is nothing in the soul can turn it from sin . 674 3 This first aversion from sin , is not wrought by any habit of Grace put into the soul. ibid. Reasons two . Because   1 Gracious habits cannot act before they have being in the soul , as the subject of them . 675 2 The soul in its natural estate , is uncapable of receiving the habit of Grace ibid. 4 Yet the Spirit puts forth its power upon the soul to turn it from sin to God ibid. 5 Christ as the Head of the Covenant , takes away the Commission that sin and Satan had to hold the soul. 676 6 The soul in the Nature of it , being forced to find sin bitter , is loosened from it , and so becomes subject to the power of the Spirit , turning of it from sin to God 677 2 How this hatred may be discerned 680 1 It is attended with a continual fear of the deadly infection of sin ibid. 2 It seeks the destruction of sin . Hence 684 1 He opposeth sin most in himself ibid. 1 He doth what he can against it . 685 2 He seeks help from God in Christ. 686 2 He seeks the removal of it in others where-ever he finds it 688 3 It admits no terms of agreement 689 Reasons three . Because   1 Without this , there is no room for faith 690 2 Without this no expectation of Salvation from Christ. ibid. 3 Sin is the only enemy of the Soul. 691 Uses two , hence . 1 Humiliation that there are so few in the world , that know what this hatred against sin means . ibid. 2 Tryal , discovering such as never had this hatred against sin wrought , were never contrite . As ibid. 1 Careless , fearless Professors 693 2 Neuters in Religion 696 3 Lazy Hypocrites 697 4 Treacherous Hypocrites 698 Branch 2. Sequestration from sin .   Which discovers it self in two things ,   1 No allurements can entice 700 2 Nor miseries force the soul to former sins . ibid. Uses two , hence ,   1 Instruction : See the reason of all revolts and backslidings , want of this separation . 701 2 Exhortation , to seek to the Lord that he would work this in us . ibid. FINIS . The Names of several Books Printed by Peter Cole in Leaden-Hall , London , and are to be sold at his Shop at the sign of the Printing-press in Cornhil , neer the Exchange . Eight several Books , by Nich. Culpeper , Gent. Student in Physick and Astrologie . 1 The Practice of Physick , containing seventeen several Books . Wherein is plainly set forth , The Nature , Cause , Differences , and Several Sorts of Signs ; Together 〈◊〉 the Cure of all Diseases in the Body of Man. 〈◊〉 chiefly a Translation of The Works of that Learned and Renowned Doctor , Lazarus Riverius , Now living ; Councellor and Physitian to the present King of France . Above sifteen thousand of the said Books in Latin have been Sold in a very few Yeers , having been eight times printed , though all the former Impressions wanted the Nature , Causes , Signs , and Differences of the Diseases , and had only the Medicines for the Cure of them ; as plainly appears by the Authors Epistle . 2 The Anatomy of the Body of Man , Wherein is exactly described , the several parts of the Body of Man , illustrated with very many larger Brass Plates than ever was in English before . 3 A Translation of the New Dispensatory , made by the Colledg of Physitians of London . Whereunto is added , The Key to Galen's Method of Physick . 4 The English Physitian Enlarged ; being an Astrologo-Physical Discourse of the vulgar Herbs of this Nation ; wherein is shewed , how to cure a mans self of most Diseases incident to Mans Body , with such things as grow in England , and for three pence charge . Also in the same Book is shewed , 1 The time of gathering all Herbs , both Vulgarly and Astrologically . 2 The way of drying , and keeping them , and their Juyces . 3 The way of making and keeping all manner of useful Compounds , made of those Herbs . The way of mixing the Medicines according to the Cause , and Mixture of the Disease , and the part of the Body afflicted . 5 A Directory for Midwives , or a Guide for Women . Newly enlarged by the Author in every sheet , and Illustrated with divers new Plates . 6 Galen's Art of Physick , with a large Comment . 7 A New Method both of studying and practising Physick . 8 A Treatise of the Rickets , being a Disease common to Children ; wherein is shewed , 1 The Essence , 2 The Causes , 3 The Signs , 4 The Remedies of the Disease ; Published in Latin by Dr. Glisson , Dr. Bate , and Dr. Regemorter , translated into English. And corrected by N. 〈◊〉 . A Godly and Fruitful Exposition , on the first Epistle of Peter . By Mr. John Rogers , Minister of the Word of God at Dedham in Essex . The Wonders of the Load-stone . By Samuel Ward of Ipswitch . An Exposition on the Gospel of the Evangelist St. Matthew . By Mr. Ward . Clows Chyrurgery . Marks of Salvation . Christians Engagement for the Gospel , by John Goodwin . Great Church Ordinance of Baptism . Mr. Love's Case , containing his Petitions , Narrative , and Speech . Vox Pacifica , or a perswasive to peace . Dr. Prestons Saints submission , and Satans Overthrow . Pious Mans Practice in Parliament Time. Mr. Symsons Sermon at Westminster . Mr. Feaks Sermon before the Lord Major . Mr. Phillips Treatise of Hell. — of Christs Genealogy . Eaton on the Oath of Allegiance and Covenant , shewing that they oblidge not . Eleven Books of Mr. Jeremiah Burroughs lately published ; As also the Texts of Scripture upon which they are grounded . 1 The Rare Jewel of Christian Contentment on Phil. 4. 11. Wherein is shewed , 1 What Contentment is , 2 It is an Holy Art and Mystery , 3 The Excellencies of it , 4 The Evil of the contrary sin of Murmuring , and the Aggravations of it . 2 Gospel Worship , on Levit. 10. 3. Wherein is shewed , 1 The right manner of the Worship of God in general ; and particularly , In Hearing the Word , Receiving the Lords Supper , and Prayer . 3 Gospel Conversation , on Phil. 1. 17. Wherein is shewed , 1 That the Conversations of Beleevers must be above what could be by the Light of Nature , 2 Beyond those that lived under the Law , 3 And sutable to what Truths the Gospel holds forth . To which is added , The Misery of those men that have their Portion in this Life only , on Psal. 17. 14. 4 A Treatise of Earthly-Mindedness , Wherein is shewed , 1 What Earthly-mindedness is , 2 The great Evil thereof , on Phil. 3. part of the 19. Verse . Also to the same Book is joyned , A Treatise of 〈◊〉 and , Walking with God , on Gen. 5. 24. and on Phil. 3. 20. 5 An 〈◊〉 , on the fourth , fifth , sixth , and seventh Chapters of the Prophesie of Hosea . 6 An Exposition on the eighth , ninth , and tenth Chapters of Hosea . 7 An 〈◊〉 on the eleventh , twelfth , and thirteenth Chapters of Hosea , being now compleat . 8 The Evil of Evils , 〈◊〉 the 〈◊〉 Sinfulness of Sin , on Job , 36. 21. 9 Precious Faith , on 2 Pet. 1. 1. 10 Of Hope , on 1 John. 3. 3. 11 Of 〈◊〉 by Faith , on 2 Cor. 5. 7. Twelve several Books of Mr. William Bridge , Collected into one Volumn . Viz. 1 The Great Gospel Mystery of the Saints Comfort and Holiness , opened and applied from Christs Priestly Office. 2 Satans Power to Tempt ; and Christs Love to , and Care of His People under Temptation . 3 Thankfulness required in every Condition . 4 Grace for Grace ; or , the Overflowing of Christs Fulness received by all Saints . 5 The Spiritual Actings of Faith through Natural Impossibilities . 6 Evangelical Repentance . 7 The Spiritual Life , and In-being of Christ in all Beleevers . 8 The Woman of Canaan . 9 The Saints Hiding-place in time of Gods Anger . 10 Christs Coming is at our Midnight . 11 A Vindication of Gospel Ordinances . 12 Grace and Love beyond Gifts . A Congregational Church is a Catholick Visible Church . By Samuel Stone in New England . A Treatise of Politick Powers , wherein seven Questions are Answered , 1 Whereof Power is made , and for what ordained . 2 Whether Kings and Governors have an Absolute Power over the People . 3 Whether Kings and Governors be subject to the Laws of God , or the Laws of their Countrie . 4 How far the People are to obey their Governors . 5 Whether all the people have , be their Governors . 6 Whether it be Lawful to depose an evil Governor 7 What Confidence is to be given to Princes . The 〈◊〉 Samaritan . Dr. Sibbs on the Philippians . The Best and Worst Magistrate . By 〈◊〉 Sedgwick . The Craft and Cruelty of the Churches Adversaries . By Matthew Newcomen . A Sacred Penegerick . By 〈◊〉 〈◊〉 . Barriffs Military Discipline . The Immortality of Mans Soul. The Anatomist Anatomized . King Charls his Case , or an Appeal to all Rational Men concerning his Tryal . Mr. Owens stedfastness of the Promises . A Vindication of Free Grace ; Endeavoring to prove , 1 That we are not elected as holy , but that we should be holy ; and that Election is not of kinds , but persons . 2 That Christ did not by his Death intend to save all men , and touching those whom he intended to save , that he did not die for them only if they would beleeve , but that they might beleeve . 3 That we are not justified properly by our beleeving in Christ but by our Christ , beleeving in him 4 , that which differenceth one man from another , is not the improvement of a common ability restored through Christ to all men in general , but a principle of Grace wrought by the Spirit of God in the Elect. By John Pawson . Six Sermons preached by Doctor Hill. Viz. 1 The Beauty and Sweetness of an Olive 〈◊〉 of Peace , and Brotherly Accommodation budding . 2 Truth and Love happily married in the Church of Christ. 3 The Spring of strengthening Grace in the Rock of Ages Christ Jesus . 4 The strength of the Saints to make Jesus Christ their strength . 5 The Best and Worst of Paul. 6 Gods eternal preparation for his Dying Saints . The Bishop of Canterbury's Speech on the Scaffold . The King's Speech on the Scaffold . The Magistrates Support and Burden . By Mr. John Cordel . The Discipline of the Church in New England , by the Churches and Synod there . A Relation of the Barbadoes . A Relation of the Repentance and Conversion of the Indians in New-England ; By Mr. Eliot , and Mr. 〈◊〉 . The History of Monstross : and his Actions for 〈◊〉 the First . His passions for Charles the Second King of Scots . The Institutes of the Laws of England by John Cowel , Octavo . A description of the Grand Signiors Seraglio ; or the Turkish Emperors Court. By John Greaves . Octavo . The reigning error Arraigned at the Bar of scripture , and Reason . By Franscis Fulwood . Octavo . The state of Future Life . By Thomas White . Twelves . The Royal and delightful Game of Picquet , written in French , and now rendered into English. Octavo . De copore Politico : or , The Elements of Law , moral , and politick . By Thomas Hobbs of Malmsbury . The History of the Rites , Customs , and manner of life , of the present Jews throughout the World. Octavo . The London Dispensatory in Latin in Folio . The London Dispensatory in Latin in Twelves . A Poem upon the late Fight at sea , between the two great Fleets of England and Holland . These several Books of Physick and Chyrurgerie will shortly be printed in English. Riverius Observations , with fifteen hundred and seventie other Histories and Observations of other men . Riolanus Anatomy . Bartholinus Anatomy . All the Works of Daniel Sennertus , except some few , not proper for Translation . The Idea of Practical Physick , being a compleat Body of Physick . And Fernelius his Works . These Books of Divinity will speedily be printed . Mr. Burroughs , on 1 Cor. 5. 7. and 18 , 19. 29. And fifty nine Sermons on Matthew , 11. 28 , 29 , 30. Seventeen Books of Mr. Thomas Hooker , being the substance of many Sermons preached in New-England . There wil speedily be printed these Several 〈◊〉 of Mr. Bridge of Yarmouth . Viz. 1 Scripture Light the most sure Light : compared with , 1. Revelations and Visions . 2. Natural and 〈◊〉 Dreams . 3. Impressions with and without Word . 4. Light and Law 〈◊〉 . 5. Divine Providence . 6. 〈◊〉 Experience . 7. Humane Reason . 8. Judicial Astrology . 〈◊〉 in 〈◊〉 Sermons on 2 Pet. 1. 19. 2 Christ in 〈◊〉 : Wherein , 1 The Travel of his soul. 2. The first and 〈◊〉 〈◊〉 of his 〈◊〉 . 3 His Assurance of Issue . 4. And His 〈◊〉 therein . Are opened and cleered in three Sermons , on Esay , 53. 11. 3 A Lifting up for the Cast-down , in case of 1. 〈◊〉 sin . 2. Weakness of 〈◊〉 . 3. Miscarriage of Duties . 4. Want of Assurance . 5. Affliction . 6. Temptation . 7. Dissertion . 8. 〈◊〉 . 9. Discouragements from the Condition it self . Delivered in thirteen Sermons on Psalm , 42. 11. His Four Sermons concerning 1 Sin against the Holy-Ghost . 2 Sins of Infirmities . 3 The fifth Monarchy . 4 The Good and means of Establishment . Francisci Tayleri , Capitula Patrum : Hebraicè & Latinè edita . Una cum Annotationibus sensum locorum difficilium Experimentibus . Francisci Tayleri , Lamentationes 〈◊〉 vatis , Denuo è fontibus Hebraicis translatae , cum Paraphrasi Chaldaica , Masora magna & parva , & Commentariis Rabbi Shelomoh , Jarchi & 〈◊〉 , Ezrae , c Buxtorfii 〈◊〉 magnis excerptis . Notes, typically marginal, from the original text Notes for div A44342-e320 The 〈◊〉 , and 〈◊〉 of late and his followers . Notes for div A44342-e18140 Doct. Use. 1. Use. 2. Reas. 1. Act. 4. 28. Joh. 10 18. Matt. 3. 17. Reas. 2. Object . Answ. Luk. 23. 34. Reas. 3. Object . Answ. Matt. 1. 21. Gal. 1. 4. Joh 10 16. Reas. 4 Acts 17. 30. Eph. 2. 12. Object . Answ. Eph. 2. 〈◊〉 Vse 1. Quest. Answ. 1 Pet. 1. 3. Argu. 1. Argu. 2. Argu. 3. Quest. 2. Answ. Argu. 1. Argu. 2. Infer : 1. Infer : 2. Acts 26. 18. Object . Answ. Quest. Answ John , 3. 8. Gen. 1 Ezek. 3 2 Deut. 〈◊〉 6. Rom. 4. 16. Object . 〈◊〉 . Argu. 1. Argu. 2. Argu. 3. Argu. 4. 〈◊〉 . Argu. 6. Argu. 7. Object . 1 Answ. Object . 2 Answ. Use 2 Psal. 16. 11. 1 Cor. 3 22 , 23. Psal. 8. 7 3. Luk. 15. 27 , 28. Luk. 1 28. Use. 3. Mat. 7. 23. Luk. 14 24. Object . 1 Answ. Object . 2 Answ. Object . 3 Answ. Use 4. Esther , 8. 16. 17. Acts , 22. 28. Gen. 34. 20 , 21 , 22 , 23. Cen. 37. 34. 〈◊〉 Cor. 7. 35. Doct. 〈◊〉 Heb. 7. 25. 〈◊〉 Argu. 1. Argu. 2. 〈◊〉 〈◊〉 〈◊〉 . 3. Use 1. Use , 2 〈◊〉 〈◊〉 Use , 3 Deut. 29. 29. Matth. 8. 2. Branch Isay , 45. 9 Jer. 18. 6 Rom. 9. 19. Jo. 8. 37. Mat. 19. 21. 22. 1 Kings , 21. 20. Use 1 Mat. 25. Use. 2. Acts , 4. 12. Deut. 5. 21. Ezek. 33. 11. Matt. 13. 20 , 21. Gen. 27. 34. 2 Col. 12. Use 4. Job , 21. 14. Use 1. Psal. 21 3. Isa. 30. 10 , 11. 〈◊〉 . 8. 5. Psal. 81. 11. Use , 2 Eph. 3. 8. Isa. 51. 1 , 2. 1 Cor. 15. 10. Use. 3. Jer. 10. 23. Gal. 4. 9. Use 4. Rom. 8. 32. Mat. 13. 44. Use 5. 1 Cor. 1. 30. Zach. 4. 9 Reas. Mat. 3. 17. Use. Reas. 1 Reas. 2. Object . Answ. Use 1. Use 2. Quest. Answ. Object . Answ. Use 3. Use 4. Heb. 1. 2. Johannis Ministerium , nec plane Propheticum , nec plane Apostolicum , sed intermedium quoddam Ministerium fuit . Calvin . Instit. Doctr. Eph. 1. 6 Heb. 12. 12. 1 Cor. 3. 18. 1 Cor. 1. 30. Original is justitia & data fuit , & debita naturae Adami , in primo foedere . Ferrij vindiciae contr a Jesuitas . Non sic in foedere secundo . Data hic gratia , sed nullo modo debita . 2 Sam. 12. 28. Object . Answ. Object . Answ. Reas. 1. Reas. 2. Use 1. Reas. 1. Object . Answ. Eph. 1. 11. 〈◊〉 . 2. 〈◊〉 . 3. Reas. 4. Reas. 5. Use 2. 1 Cor. 10. Use , 3. Numb . 16 , 3. Object . Answ. Quest. Answ. Use 4. Use 5. Mal. 3. 〈◊〉 . 〈◊〉 . 3. 1. Rev. 3. 20. Doct. 2. 2 Cor. Jer. 4. Cor. Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae nihil est 〈◊〉 in 〈◊〉 is 〈◊〉 , sed ingeniosain clegantiam 〈◊〉 praedicationi neque 〈◊〉 , neque utilem , 〈◊〉 . Paulus . Calvin ad Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Object . Answ. Use 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use 2 Use 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 1 Act. 9. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 , 30. 〈◊〉 Reas 2 〈◊〉 3 〈◊〉 1 Use 2. Object . 〈◊〉 . Use 3. Doct. 〈◊〉 . 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Use 1. Psa. 146 Use 2. Luke 16 28. Use 3. Jer. 8. 7. Job , 24. 15. Rev. 12. 12. August . in his Confessions . Psal. 16. last . 1 Pet. 1. 4. 2 Cor. 4. 17. 〈◊〉 . 2. 8 〈◊〉 , 1 〈◊〉 〈◊〉 , 2. 〈◊〉 . 〈◊〉 27 〈◊〉 , 6 Doctor . Part I. part II. 〈◊〉 1. 〈◊〉 2. Use 3. Reas. 1 〈◊〉 . 3 Reas. 3 Use 1. Use 2. Use 〈◊〉 . Use 4. Doct. Luk. 24. 28 , 29. Mat. 19. 21 , 22. Object . 1 Answ. Object . 2 〈◊〉 . Reas. 1. Job , 2. 7. John , 3. 6. Object . Answ. Reas. 2 Jer. 25. 14. Psal. 18. 11. Eccles. 7. 29. Reas. 3 Reas. 4 Use 1. Use 2. Use 3. Use 4. Object . 〈◊〉 . Mark , 10 47 , 48 , 49. 1 Kings , 〈◊〉 . 18. Use 5. 〈◊〉 . 29. 4. Doct. Reas. 1 Quest. Answ. Matt. 14. 27. Matt. 17. 7. & 28. 10 Mark. 5. 36. Mark. 6. 50. Amos , 3. Conclusion . 1. Concl. 2. Reas. 1. Reas. 2 Concl. 3. Concl. 4. Reas. 1 Reas. 2 〈◊〉 . 3 Octject . Answ. Object . 2 Answ. Reas. 4 Fifth Particular to be 〈◊〉 . Sixth Particular in Explication of the Point . Use. 1 Coll. 1. Reas. 1 〈◊〉 . 2 Reas. 3 Coll. 2. Argu. 1. Coll. 3. Argu. 1. Coll 4. Coll. 5. Coll. 6. Use 2 Psal. 40. 12. Use 3. Matr. 5. 45. Object . Answ. Exo. 29. 43. Notes for div A44342-e60100 The 〈◊〉 , and 〈◊〉 of late and his followers . Notes for div A44342-e62670 Doct. Reas. Reas. Use , 1. Obj. Ans. Use , Use , 3. r. Doct. Reas. Reas. Reas. Use , Use Matt. 27. 21. v. 25. Jer. 17. 1. 2 Tim. 3. 7. Use Doct. Quaere Conclus . The second Partic . in explication of the Point . The third Particular in opening the Point . Quest. Answ. Quest. Ansiv . The second Particular wherein the true sight of sin consists . Reas. 1. Reas. 2. Use. 1. Use , 2. Use , 3. Use , 4. Quest. 〈◊〉 . Use. 5. Means 1. Means 2. Means 3. Shift , 1. Answ. 1. Answ. 2. Answ. 3. Shift 2. Answ. Answ. 2. Answ. 3. Shift . 3. Answ. Answ. 2. Shift 4. Answ. Shift 5. Answ. Answ. Shift , 6. Answ. Shift 7. Answ. Shift 8. Answ. Answ. Answ. the second sort of Cavils Answ. Answ. Answ. The third sort of Cavsl . Answ. Means 4. Means 5. Means . 6. Motive I. Doct. Reason , 1. Reas. 2. Reas. 3. Use , 1. Use , 2. Use 3. Use 4. Directions . L second part of exhortation Doct. What Meditation is Reas. 1. Use. Hindrance , 1. 〈◊〉 . Hind . 2. Answ. Hind . 3. Answ. The cure 1. Hindrance 4. Answ. Use 2. Use 3. Directions 〈◊〉 〈◊〉 . Direct . 1 The second part of Meditation . Doct. Reas. 1. Reas. 2. Vse 1. Use 2. Use 3. Use 4. Secondly . Doct. Reas. 1. Reas. 2. Reas. 3. Reas. 4. Use. 1. Object . Answ. 1. Object . Answ. Object . Answ. I say , 58. 3 , 4 , 5 , 6. Use , 2. Mat. 7. Jude , 4. Object . Answ. John , 6. 45. Obj. 2. Answ. Obj. 3. 〈◊〉 . Caut. 1. Secondly . Use 3. Object . Answ. Gen. 42. 1 , 2. Use 4. 1 Tim. 1 15 , 16. Ezek. 33. 11. Cyprian transpunctio . Doct. Psal. 97. 11. Reas. Use. Luke , 16 19. 24. Matth. 27. 3. Num. 16. 31. 32. 33. Use 2. Use 3. 1 Thes. 1. last . Rom. 2. 9. Doct. Reas. Use. Heb. 9. 14. 〈◊〉 . Ans. 1. Doct. James . 5. 11. Job . 1. 12. Job . 2. 4 Isa. 6. 5. 2 Cor. 12. Reas. 1. Reas. 2. Reas. 3. Vse . 〈◊〉 , 2. Judges . 14. 14. Use 4. Eph. 3. 20. Judges , 2. 3. Use 4. Use 5. Object . Answ. Doct. Zach. 12. 10. Job . 20. 12. 13. 14. The first particular opening the point . Psal. 68. 24. Isai. 3. 11. Luke 12. Prov. 18. 14. Math. 12. 45. 1 Sam. 31. 4. Math. 18. 3. The Second thing to be opened . Answ. Conclus . Conclus . Conclus . Conclus . Conclus . 1 Tim. 1. 15. Psal. 51 1 Cor. 13. Josh. 7. Math. 27. Reas. 1. Reas. 2. Job . 20. 12. 13. 2 Pet. 2. 〈◊〉 . Reas. 3. Reas. 4. Use. Use. 1 Sam. 15. 30. Psal. 1. 1. 〈◊〉 . 6. 16. 1 Kings . 8. 38. Psal. 10. 5. Use 2. Prov. 5. 22. Prov. 10. 23. Math. 17. 15. Luke , 6. 25 Mat. 24. 38. James , 2. 19. Eph. 2. 12. Use , 3. Heb. 12. 22 , 23 , 24. Object . Answ. Object . Psal. 97. 11. Answ. Object . Answ. Luck . 19. 44. Luck . 15. 24. Acts. 26. 29. Use. Prove . 18. 14. Use 5. Psal. 126. 5. Math. 27. 3. 4. Gen. 4. Heb. 12. 17. 2 Cor. 〈◊〉 10. 7. Direct . 1. Quest. Answ. Doct. Reas. 1. Acts , 16 17. Reas. 2. Use. Phil. 3. 8. Use , 2. Doct. The first part of the doctrine . Reas. 1. Luk , 15. 17. 18. Math. 9. 12. Prov. Reas. 2. Use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 11. Object . Answ. Quest. Answ. Psal. 38. 4. Psal. 4. 40. 12. Jer. 50. 4. Use 2. The Second 〈◊〉 of the Doctrine . Reas. 1. Reas. 2. Reas. 3. Use. Use. 2. Doct. Reas. Reas. 2. Use. Use 2. Doct. Reas. Josh. 7. Gen. 19. 26. Reas. 2. Reas. 3. Use. Ruth , 1. 16. Mark. 9. 43. 47. Use , 2. Use. 3. Doct. 2 Kings 7. 4. 1 Kings 20. 31 , 32. Use. Luk. 11. 22. Use 2. Use 3. Doct. Eccles. 7. 26. Reas. 1. Reas. 2. Use 1. Use. 2. Doct. Matth. 18. 15. 16. 17. Rule . 2. Acts. 18. 27. 1. Thes. 5. 14. Rule , 3. Use 1. Use 2. Use 3. Exod. 8. 19. Quest. Answ. Quest. Answ. Evid . 3. 1 Tim. 1 13. 15. Evid . 4. Use 4. Quest. Answ. Motive , 1. Motive , 2. Motive , 3. Object . Answ. Doct. Conclus . 1. 1 Thes. 1. 9. Acts. 26. 18. Conclus . 2. Conclus . 2. Reas. 1. Reas. 2. Conclus . 4. Conclus . 5. Conclus . 6. 〈◊〉 , 9. 10. chap. Gen. 5. Reas. 1. Reas. 2. Reas. 3. 〈◊〉 1. Job . 20. 1 13 Use 2. Luk. 11. 12. 2 Sam. 10. 6. Lam. 3. 40. Rom. 13 last . The Second part of Doctr. Use 1.