THE SAINT'S DIGNITY, AND DUTY. TOGETHER WITH The Danger of IGNORANCE and HARDNESS. Delivered in Several SERMONS: By that Reverend Divine, THOMAS HOOKER, Late Preacher in New-England. HEBR. 10.38. Now the just shall live by Faith; but if any man draw back, my soul shall have no pleasure in him. LONDON, Printed by G. D. for Francis Eglesfield, and are to be sold at the Sign of the Marigold in Paul's Churchyard, 1651. To the Reader. Reader, THou hast here set forth to thy view the last memorial (for aught I know) in this kind, of that Reverend Divine Mr. Thomas Hooker, Rev. 14.13. who now rests from his labours, being dead in the Lord. And though this present work be but small in quantity, yet it comprehends a great many divine Truths: For thou shalt in this, as in a glass, see thine own condition, be it what it will: If thou be indeed a child of God, thou shalt find him herein a Barnabas, a son of Consolation to thee, in discovering what thy Privileges are, and what thy practice is, or should be. But if thou be yet in thy unregenerate estate, he will prove a Boanerges, a son of Thunder, in showing the danger of non-proficiency under the means of grace and knowledge, and in wilful hardness against admonition, and reproof. These Sermons are upon several Texts of Scripture, which (I suppose) will prove the more delightful for the variety, which is pleasing to all. And though there be no great dependence of these Sermons each upon other, yet the whole without forcing, may be reduced to these three Heads: Dignity. Duty. Danger. In the three former Sermons is set forth the dignity or privileges of true believers. The inestimable gift of the Lord Jesus Christ, for the redemption of his people, is sweetly and fully explained in the First Sermon. In the Second is showed, that Christ hath not only given himself for believers, but to them, and that he is in them, with the blessed Effects of his Inhabitation. In the Third, thou shalt find the happy condition of the people of God, being now freed from the Law, and under Grace, the Privileges whereof are enlarged in several Branches. The duties of the Saints that enjoy these dignities, and privileges, are set forth in the two next Sermons. In the Fourth, That they ought only to attend to the voice of Christ, who is the wisdom of the Father, and to be obedient to him. In the Fifth, is showed what kind of obedience is required of them, even the obedience of Faith, which is set forth in the fruitfulness, and activity of it, in their Imitation of Abraham the Father of the faithful. And then in the two last Sermons is laid down the danger of neglecting these Privileges and Duties, either by remissness and ignorance under the means of knowledge, and grace, which is the sum of the Sixth Sermon; or else, which is worse, by hardening the heart against instruction and reproof, which is the Subject of the last; that those that will not sweetly be drawn by the cords of love, shall be violently surprised with the chains of wrath. The Works of this worthy man already Extant, have proved (by God's blessing) profitable, and comfortable to many, and I make no question, but there is a blessing reserved for this also: Therefore as the Wiseman saith, Eccles. 11.6. In the morning sow thy seed, and in the evening withhold not thy hand, for thou knowest not whether will prosper this, or that, or whether they shall be alike good. In this confidence, it is commended to thy Prayers, and pains in perusing it; and that it may prove a furtherance in thy progress towards heaven, is the desire of Thy Christian Friend, T. S. THE GIFT OF GIFTS: OR, The END why CHRIST Gave Himself. By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England. ROM. 5.15, But not as the offence, so also is the free gift; for if through the offence of one, many be dead, much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. LONDON, Printed by G. D. for Francis Eglesfield, and are to be sold at the Sign of the Marigold in Paul's Churchyard, 1651. The Particular Titles, and Texts, of each SERMON. SERM. I. The Gift of Gifts, on Tit. 2.14. SERM. II. The Blessed Inhabitant, on Rom. 8.10. SERM. III. Grace magnified, on Rom. 6.14. SERM. IV. Wisdoms Attendants, on Prov. 8.32. SERM. V The Activity of Faith, on Rom. 4.12. SERM. VI Culpable Ignorance, on Isai. 27.11. SERM. VII. Wilful Hardness, on Prov. 29.1. The GIFT of GIFTS: OR, The End why Christ gave Himself. SERMON I. TIT. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. THe Apostle in the beginning of this Chapter, had given several exhortations, to several sorts of Persons. To the Aged men, vers. 2. To the Aged women, vers. 3. To the younger women, and younger men, vers. 5, 6. And to Servants in vers. 9, 10. Having thus exhorted these several sorts to several duties, he subjoineth an Argument that might serve to persuade them all to the practice of the duties he had exhorted them unto, and that is laid down from the beginning of the 11th verse to the end of the 14th. Wherein he describeth the end of the Doctrine of the Gospel, and of the grace of God revealed therein; which is, That it should bring men to deny ungodliness and worldly lusts, and to live soberly and righteously in this present world, Vers. 12. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, Vers. 13. To bring people to this temper and disposition, is the end and scope of all the Gospel. Now having spoken of Christ, in the end of vers. 13. (Our Saviour Jesus Christ) he cometh also to describe Christ in ver. 14. by such things as may also serve as Arguments to persuade to the former duties exhorted to. The Lord Christ is described in this 14th Verse by an Act of his, Who gave himself for us; and this same action of Christ it is illustrated; First, by the Object for whom it was done, He gave himself for us: Secondly, By the end, Why it was done, That he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works. Thus you see the Coherence of these words, and the Scope of them, and also the Parts of the Text; They are, the Action of Christ described, by the Object and End of it. We will first speak of the Action and Object, joining of them both together, Who gave himself for us. Give me leave to spend a little time in the opening of the Words. And first, what is meant here by us? Who they are that are the object of this action of Christ? Who they are for whom Christ gave himself? In a word, the Persons for whom Christ gave himself, they are believers: In 1 Tim 4.10. he is there said to be the Saviour of all men, especially of those that believe. You see in the Verse before my Text, he is called our Saviour, how he gave himself for them to whom he is a Saviour, but (saith the Apostle) he is the Saviour of all men, specially of those that believe. The meaning of the place is this, Christ he saveth all men with a common temporal salvation, he saveth them from many dangers, from many miseries, he is a general Saviour to all men; but a special Saviour to save from Hell, from the wrath of God, from the guilt and power of sin; thus specially the Lord Christ is a Saviour only to them that believe: So that by the Object of this Act, (included in the word [Us,] he gave himself for us) is meant believers, them that do believe in him. What this belief is, I think I shall not need now to declare unto you; I will but only touch it in a few words. To believe in Christ then, it is nothing else, but for a man to go out of himself, and to receive the Lord Christ in all his Offices, to be to us in particular, a King to govern us, a Prophet to teach us, and a Priest to save us, and to make intercession for us: Thus Faith is described, John 1.12. To as many as received him, that is, (as the latter part of the Verse hath it) to as many as believed in him, He gave power to be the sons of God. So that to believe in Christ, is to receive Christ. Now there is no receiving of Christ, but you must receive whole Christ, the coat of Christ was never divided, much less is the person of Christ: if Christ's coat and person was not divided, much less the Offices of Christ: So that if to believe be to receive Christ, then to believe is to receive whole Christ in all his Offices. You see then what this faith is, it is to go out of one's self, and to entertain Christ, to be in particular for us our only King, and Priest and Prophet; and therefore to give up ourselves to Christ, as subjects to be guided by him as by our Sovereign: and as Scholars in all things to be taught by him as by our Master; and for to give up ourselves to him alone to expect atonement, and to expect favour from God through his Priesthood. This is to believe. The Properties of this Faith, the signs of it, by which you may know that you are them for whom Christ gave himself, you shall find in Scripture to be these. First of all, Faith it is said to purify the heart, Acts 15.9. There saith the Apostle, he put no difference between us and them, purifying of their hearts by faith. There is one property of faith, It is a purifier of the heart, that is, where there is faith, there is a principle in that heart, whereby it cometh to be purified and cleansed from the power and dominion of all original corruption. Where ever there is faith, there is a pure principle in that soul which endeavoureth nothing but the cleansing of the soul from all corruption that is inbred by nature. Faith it doth not purify the heart perfectly, but only in part: It doth not purge out all corruption, but only some; but yet this it doth, it establisheth in the soul a pure principle, whereby the soul is purged from the dominion of all sin, from the love of all sin, from the habitual delighting in any sin; and whereby the soul is made to be continually purging of itself from the remainders of corruption: Whence is that speech you have in 1 Pet. 1. 22. Seeing you have purified your souls by obeying the truth; faith it purifieth the heart by planting in it a principle which makes the heart purify itself; Thereupon is that you have in 1 John 3 3. Every man that hath this hope, purifieth himself as he is pure. Hope it is the daughter of faith; where there is faith, there is hope brought forth; where there is hope, this hope makes a man purify himself, even as God is pure. I pray observe it, Hope with faith works in the soul, it looks upon God, and it doth make a man strive to purify himself, that he may come to be pure as God is: What ever impurity is discerned in the soul, there is not that hope which is the daughter of faith; faith and hope is continually labouring and striving to work out that impurity: that is the meaning of it, he purifieth himself even as God is pure, that even as a Scholar that is willing to learn, he looks upon the Copy of his master, and upon his own writing, and where ever he findeth any default, he is continually striving to mend that, and still labouring every time more and more to be more conformable to his master's copy; even thus, where ever there is faith, it doth produce hope, which hope makes the soul continually aim to conform itself to the purity of God, whom it hopeth fully to enjoy. And that you may not be mistaken, consider thus much, that there will be impurity in the heart wherein there is faith, but yet where there is faith, there is a continual purging out of impurity, as it manifesteth itself. You may conceive it by a similitude, if a pot be boiling upon the fire, there will a scum arise, but yet they that are good house wives, and cleanly, and neat, they watch it, and as the scum riseth up, they take it off and throw it away, happily more scum will arise, but still as it riseth they scum it off. Thus it is with the soul, impurity will be in the heart wherein there is faith, and it manifesteth itself, and riseth up when the soul is in action, but yet the heart that hath faith in it, eyeth the soul, and as it discovereth any impurity, though it be never so secret, or never so small, though it be never so agreeing to his natural disposition, it scummeth it off, and it is his continual work and desire to make riddance of any corruption which doth appear. Here is the first Property whereby you may know them that are the Persons for whom Christ gave himself, they are believers, and faith purifieth the heart. A second Property of faith is that you have in Gal. 5.6. Faith which works by love. Where ever there is faith, it is working. Faith it is not an idle grace, it is not a fancy or an opinion that Christ hath died for us, and there is an end, but it is a working grace, where ever there is faith, there is work, and what work is it? it is a work of love. There is a working of love, and a working by love, where ever there is faith. First, there is a working of love; faith that believeth in Christ, works a love to Christ: Faith that believeth the pardon of sin, it works a hatred of that sin for whose pardon Christ blood was shed, faith it works a love to the Image of Christ, to the honour of Christ, to the Gospel of Christ: In a word, what ever is Christ's, to that faith doth work a love where ever it is; so that whosoever hath faith, they have in them a love to Christ, and to all the things of Christ: You may conceive it by this similitude; If a woman have with a conjugal affection taken a man to be her husband, that same taking of him to be her husband, makes her love him, and all that is his; she loves his name, his honour and credit, his profit, his contentment, his ease, his safety, his person, his friends: for that same conjugal affection which makes her to take him to be her husband, works love in her in all these particulars. To believe in the Lord Christ, is nothing but to take Christ (as I said before) to be our husband: Now if we have taken him to be our husband, than we shall love him as a wife loveth her husband. There is the second thing. Again thirdly, a third Property of Faith is that in the 1 Thes. 5.8. The breastplate of faith and love, faith is a Breastplate, there is the third property of faith. What is the use of a breastplate? A breastplate it doth fence and secure the heart from all danger, from all stabbs, from all injuries. Where there is faith, the soul is fenced as it were, with a breastplate, so that it is neither drawn away from Christ, nor wounded with the fiery darts of Satan, or temptations of sin. My brethren, I pray observe it, there is no faith, where the heart is not in some measure fenced from the wounds of sin, and from the insnarements of the world: Faith is a breastplate, there is the third. Again, in the fourth and last place, the last property of faith that I will name, is that in the 1 John 5.4. Whosoever is born of God overcommeth the world, and this is our victory, even our faith. Observe that place, where there is faith, there is a victory, and a victory over the world: where ever there is faith, there is an overcoming of the world? To overcome the world, it is not to be overcome of the world; it is to persist in setting our chiefest affection upon the Lord Jesus Christ, notwithstanding all the devises and attempts of the world, either by flattery or by frowns; either by favour, or by blows; this is to overcome the world. Now then where ever there is faith, there is a victory over the world: that soul which hath faith in it, it hath overcome the world, the care of the world was wont to overcome it, but now it overcommeth the care of the world; it is not so careful for the world, as it is for Christ. The fears of the world were wont to overcome it, but now it hath overcome the fears of the world, it is not so afraid of all the world's injuries and threats, as it is of Christ's displeasure: The pleasures of the world were wont to overcome it, the world runneth after nothing so much as after worldly pleasures, is delighted in nothing so much, as in some worldly pleasure, either of contentment, or profit, or friends, of riches, or honours: But now the soul that hath faith in it, it delighteth in nothing so much as in the comfort of the Spirit, in the communion of the Lord Jesus Christ. Thus (I pray consider it, though I speak but briefly of these things, yet consider it) where ever there is faith, there is a victory over the world, before there is faith, there the soul is a slave to the world, but if once there be faith, he is more than conqueror, he is not the world's slave, but the world is his, the world is trampled under his feet, and is a dead flower to him, that hath neither beauty nor sweetness in it. Thus (my brethren) they that have these Properties, they whose hearts are purified, they who work by love, they whose hearts are fenced with a breastplate that they cannot be stolen from Christ, nor wounded with sin, they that are conquerors over the world, they are believers. And so you see the first thing, the Object of this Act of Christ, The persons for whom Christ gave himself: viz. for them that have a faith purifying the heart, for them that have a faith working by love, for them that have a faith that is as a breastplate to their soul, for them that have a faith that overcometh the world, for these Christ gave himself. Now we come in the second place to open the second thing, that is the Act of Christ, the thing that Christ did, he gave himself for these believers. What is meant by giving of himself? to give a thing in the general, it is to put a thing out of ones own use and power, and freely to bequeath it to the use and power of another; this is in the general to give a thing. But here I conceive giving is taken a little more strictly, and not so largely, viz. that which we call giving a ransom: For if you compare with this Text, that which you shall find in 1 Tim. 2.6. Who gave himself a ransom for all, that is, for all sorts and conditions of people, so that here by giving himself, is meant a giving himself as a ransom. Now what it is to give a thing as a ransom, you are to know it is this; It is to dispose and order a thing so as that it may redeem another out of that distress wherein he is: So than the meaning of these words, he gave himself for us, is this, That the Lord Christ did so dispose of himself, that by him there may come a redemption to all believers from all that misery and distress they are in by nature. This is the meaning of the words. The words then thus explained, this Doctrine doth arise; Jesus Christ hath given himself for all that believe. I need not stand to prove it, it is so plain and evident in the Text, only let me give you one place which is parallel to it, Eph. 5.25. Husband's love your wives as Christ loved the Church, and gave himself for it. By the Church is meant nothing else but the company of believers, now he so loved the Church, that is, the company of believers, that he gave himself for them to be their ransom. For the opening of the point, that you may see what this Action of Christ was, I will show you the particular things to which Christ gave himself for believers. First, Christ gave himself to incarnation, to become a man for believers. Secondly, Christ gave himself to a perfect obedience of the Law, to work all righteousness for believers. 3. Christ gave himself to suffering; to passion, for believers. These I will briefly open, and so make use of the Point. The First thing to which the Lord Christ bequeathed himself for the sake of believers, it was for to be a man. For the understanding of this you must know, that Christ he was, as he is, God, he was not man, he was a spirit and not flesh, he neither had blood nor bones, nor any body at all; but yet for believers did Christ dispose of himself so that he might become a man; he that was God, the second Person in Trinity, the maker of all flesh, he did so order it, that he gave up himself to Incarnation, to become a man. This is that you have excellently expressed, in Phil. 2. 6, 7. Who being in the form of God, thought it not robbery to be equal with God, that is, who was God, God's equal, one and the same with God, therefore equal with God in majesty, in power, in glory, in all perfection: Well, though he was God, yet he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. Here was the first thing Christ gave himself to, he gave himself to become flesh, to become a man, and all this for believers. This was a great act, for the Creator to become a creature, for him that was eternal, invisible, immortal, incorporeal, spiritual, for him to be of the seed of man that was mortal, that was corporeal, that was visible, and had some proportion with the nature of beasts. Nay, not only did the Lord Christ give himself to be a man, but he gave himself for believers to be of the lowest rank of men, therefore the Text saith, he took upon him the form of a servant, and was made in the likeness of men. There are two things in those words: First, he was made in the likeness of men, the meaning is not, that he was like a man, and no man, as some heretics would have grounded upon this Text, for the Scripture plainly enough showeth that Christ was a man; but by the likeness of men here is meant, a likeness to them in all infirmities, sin only excepted; he was not only of the nature of man, but he gave himself to be like men in this frail and infirm condition wherein they are; so that he was subject to the like infirmities that men were, only without all sin: that is meant by the likeness of men. Christ he might have been a man and have lived without weariness, without faintness, without hunger and thirst, he might have lived, without meat and drink, without sleep and rest, as he doth now in heaven where he is a man: but Christ as he gave himself to be a man for believers, so he gave himself to be like men in all sinless infirmities for believers. Thus he abased himself below man, below man as man's nature was in innociencie, below that which was the nature of men, he even gave himself to the meanest infirmities of men, without sin. Another thing in these words is, In the form of a servant; he did not only give himself to be a man, and to be subject as men are to all sinless infirmities; but he gave himself to be in the lowest rank of men, even to be a servant amongst men, He took upon him the form of a servant. The Lord Christ might have been in the likeness of men, a man subject to all humane infirmities without sin, and yet been a great man, a Commander, a Governor, a man of place: But for believers, Christ gave himself to be of the lowest rank of men, to be a servant, the Son of man came not to be ministered to, but to minister. Here is the First thing to which Christ gave himself for believers, even to become a man, subject to all sinless infirmities; to become of the meanest rank of men, even a servant amongst men. 2. The Second thing to which Christ gave himself for believers, whereto he disposed himself that he might be their ransom, it is, to the obedience of this Law, to the fulfilling of all righteousness, This is that which the Scripture plentifully expresseth, you may take one place for all: Matth. 3.13, 14, 15. Christ there cometh to John to be baptised of him; Baptism was an Ordinance of God, appointed to men by the Law of God; Christ he cometh and putteth himself under the obedience of this Law in this particular: John knowing what Christ was, that he was God, he refuseth to baptise him, he knew Christ had no need to obey the Law in this, or any other particular; the Law was but the counterpain of that righteousness, which is in the nature of Christ as he is God: therefore what need he come to put himself under the Law, that was above the Law, of whose holiness and righteousness the Law was but a Copy? Now what is our Saviour's Answer? Jesus said unto him, Suffer it to be so, for thus it becometh us to fulfil all righteousness: As if he should have said, John, indeed, I know it is true, if you look upon strict terms, there is no need I should obey the Law, yet notwithstanding, though I need not, Let it be so, for it becometh me to fulfil all righteousness: I have given up myself to this work, to fulfil the Law for them that to the world's end shall believe in me. Here then is the second thing; Christ gave himself to the obedience of the Law, to the working of all righteousness: therefore it is that he is often described in the Scripture to be that just one, that holy one of God, one in whose mouth there is no guile, all which are but expressions of his obedience to the Law. This Christ did in both his Natures, not only as he was man, but even as he was God: for in all the actions of Christ, you must not separate the Deity from the Humanity; (I pray observe it) there is no action of Christ would be of efficacy and virtue sufficient for believers, if it were separated from the concurrence of the Deity: Therefore Christ as he was the second person in the Trinity, did give up himself to the obedience of the Law; thereupon is that, that it is called the righteousness of God, Rom. 3.21. But now (saith the Text) the righteousness of God without the Law is manifested by the Law. What is meant by the righteousness of God? There is nothing meant but the obedience of Christ to the Law: Christ his perfect obedience to the Law is the righteousness of God. Why is it called the righteousness of God? not only because God found it out, but because God wrought it, this white linen garment of Christ's righteousness, it is woven by no other than by God himself; it was the second Person in Trinity that wrought this righteousness, therefore it is called the righteousness of God. Not that the second Person in Trinity in himself obeyeth the Law of God, for that is impossible, but it is said to be the righteousness of God, and so that God did obey the Law, because the second Person in Trinity did fulfil all righteousness, and obey the Law; that nature which was the nature of the second Person, wherein the second Person in Trinity did subsist; that nature I say, obeying the Law, the second Person may be said to do it; as the second Person is said to die, and God is said to shed his blood, because that nature which obeyed the Law was the nature of God. The second thing is a very great act, Christ thus as God and man gave himself up to the obedience of the Law for believers; Oh consider and admire it! What a wonderful thing is this, that he that was the Lawgiver, should put himself to be under the Law for believers, and so become for them the Law-keeper. Thirdly, and lastly, The last particular to which Christ gave himself for believers was to suffering, Christ gave himself to death for believers. Here for the understanding of this you must know, That there are two kinds of sufferings, to which the Lord Christ gave up himself for believers. First, sufferings in body. Secondly, sufferings in soul: First, the suffering of man's wrath. Secondly, the suffering of God's wrath: Christ for believers gave up himself to both these. First, Christ gave himself up to the sufferings in body, to the suffering of the wrath of man for believers; you that are acquainted with the History of the Gospel know the truth of this. How did Christ suffer himself to be scorned, to be hated, to be reviled, and persecuted by men? Christ he gave himself up in his passion; First, to be arraigned, attached by soldiers with staves, and halberts as a malefactor: after that he gave himself up to be reproached, his ears to be filled with blasphemies, and with mocks, his face to be buffeted, to be spit upon, his head to be all wounded with thorns, his hands and his feet to be pierced with nails, and his side with a spear. Thus Christ gave up his body to the suffering of the wrath of man in bodily tortures, for believers; and in the last place, he gave himself up to the suffering of a dissolution of soul and body, that which we call death. This is the first sort of suffering to which Christ gave up himself for believers, to the suffering of bodily tortures, to the suffering of the wrath of men. There is no kind of suffering that man is outwardly subject to, but Christ endured, in every member of his body, and in his name; his ears with their mocking speeches, and his eyes with their mocking gestures, when as they clothed him with purple, and gave him a reed in his hand, and bowed to him, and mocked him, calling him the King of the Jews by derision. Again in the second place, Christ he gave himself up to the sufferings of soul, to the sufferings of the wrath of God for believers, and this is a great deal more. Christ he did not only suffer in body, but he also suffered in soul. You may gather it from that in Mar. 14.32, 33, 34. He taketh with him Peter, James, and John, and began to be sore amazed, and to be very heavy, and saith unto them, my soul is exceeding sorrowful unto death; and afterward he goeth from them and prayeth three times, that if it were possible the cup might be taken from him. If so be that Christ's suffering was only the wrath of men, and bodily tortures, Christ had been very pusillanimous, and faint-hearted, that would be so fearful at the apprehension of death. We have many men that can expect death without any amazement or fainting of heart, therefore if there had been no more than the bodily suffering, Christ had been weaker than men, who was thus amazed, and affrighted, and prayed three times that the Cup might pass from him. And further, that Christ suffered in soul will appear by that in Luke 22.44. there saith the Text, Being in an agony, he prayed more earnestly, and his sweat was as it were great drops of blood falling to the ground. If Christ had only suffered in body, how had it been possible that the fear of death could have made him sweat great drops of blood: Many through fear have sweat great drops of water, but never any did sweat drops of blood, for never did any man feel such a bloody wrath as Christ felt at this time. And yet further, in that Mark. 14.34. our Saviour saith it himself in express terms, My soul is exceeding sorrowful unto death; Here he saith plainly that his soul suffered. And likewise in Luke 22.43. it is said, That an Angel appeared to him from heaven strengthening him: If Christ had nothing to do, but suffer the death of his body, what need an Angel come to strengthen him? Men are able to bear the apprehension of a bodily death, and shall we conceive Christ could not bear it without the strengthening of an Angel? These things plainly show, that Christ did not only give himself up to the suffering of bodily wrath, but to the suffering of soul, the suffering of the wrath of God; And it must be so, for if Christ had not suffered the wrath of God, as well as the wrath of man, Christ had never done believers any good at all, for the same nature that had sinned must suffer; and the soul of believers sinned, as well as the body, therefore the soul of believers must suffer as well as the body: The wrath of God is spiritual, and therefore reacheth the soul as well as the body, so that Christ could never have been a ransom to believers from the wrath of God, nor a satisfaction to his justice, if the soul of Christ had not suffered the wrath of God, as well as his body the wrath of men. Thus you see the second thing whereto Christ gave himself for believers, and that was to the suffering both of man and of God, the tortures both of body and soul. And to the end you may a little better conceive it; consider I beseech you, what the tortures of soul and wrath of God is, that Christ gave himself up to suffer. It is (in brief) First, a loss in regard of sense of all the apprehension of God's love, and a sensible feeling of the immortal, and eternal, and infinite wrath of God. The suffering of God's wrath includeth these two things: A privation in regard of sense of all the of favour God; and an enduring in regard of sense of all the anger of God: these two things did Christ endure: First, he lost in regard of sense, all the apprehension of God's favour; he had not the least apprehension and sense of the love, and favour of God, but even as the world is when the Sun is set, without all light; so was the soul of Christ in regard of sense, without all love, without all favour, without all presence of God at all, My God, my God, Why hast thou forsaken me? In regard of sense he suffered the loss of God, the loss of his love and favour, and this was more to Christ then a thousand deaths. Indeed Christ had the favour and the love of God, but all sense of it was perfectly withdrawn. Secondly, Christ also suffered the full sense of the wrath of God; the arrows of the divine displeasure were shot in the spirit and soul of Christ. To be brief, this you must know, whatsoever believers should have suffered for their sins, whether it be in the loss of the sense of God's love, or in the sensible feeling of the wrath and divine displeasure of Almighty God; all that Christ suffered, so far as can be suffered without sin, and without the guilt of a defiled conscience. Now to all this did Christ give up himself for believers, to the end that believers who have lost the love of God might have it; Christ gave up himself in regard of sense, for a while to lose all sense of God's love, to the end that believers might not feel the insupportable burden of the infinite wrath of God, Christ took it upon him and endured it; and all this Christ did willingly and freely, and of his own accord, therefore the Phrase in the Text is Emphatical, Who gave himself, and Christ saith of himself, I lay down my life. Believers did with full consent sin, Christ must with full consent suffer, or else Christ could not deliver believers from the wrath of God. This appeareth, because that Christ when he knew that Judas should betray him, he goeth to that place where he was wont, and knew that Judas would come there. After that, Judas and the Soldiers come out of seek Christ, Christ cometh and offereth himself, Whom is it that you seek? saith he, We seek Jesus of Nazareth; I am he, saith he, he offereth and declareth himself to them, putteth himself into their hands; and whereas he makes them to let all his Disciples scape, yet he suffereth them to take himself: Can Christ make them let the Disciples go, and could he not have made them let himself go? Again, our Saviour did but speak, and they went backward, and fell to the ground, he that could throw them down backward, could be not have killed them with his word if he pleased? Again when Peter drew out his sword, and went about to defend him, Peter (saith he) put up thy sword, I can pray to my Father, and he shall presently give me more than twelve Legions of Angels. One Angel in one night slew in the camp of the Assyrians an hundred fourscore and five thousand men, and what then could twelve Legions of Angels have done? This Christ could have had for a word speaking to his Father, but he did freely and willingly give up himself to all these torments for believers; and he did not only suffer them as a man, but as a God: For as I told you in his obedience, so I tell you in his passion, you must not sever the Divinity of Christ from his humanity; For howsoever the Godhead could not suffer, yet notwithstanding the Godhead did these things; it was the nature of Christ that suffered: Whatsoever a man doth with any part of himself, though it be with his body, the whole man is said to do it, because all actions are attributed to the person, it was that nature that subsisted in the Divine Person that endured all these things, therefore it is said that God shed his blood. Again, the Godhead did withdraw itself, and so had a hand in the passion of Christ, the Godhead did withdraw itself from the revelation and manifestation of itself to Christ. Again, the Godhead did suffer itself to be eclipsed, to be veiled, to be obscured, and so may have a hand in suffering. Again the Godhead of Christ did support the humane nature, to bear the other ways insupportable wrath of God. But in all these respects the Lord Christ as God, as well as man, gave up himself to this for believers. Hence is that Emphatical speech, Zach. 13.7. Awake O sword against my Shepherd, and against the man that is my fellow. Observe that speech, Awake O sword, here God speaks to his wrath, to his divine vengeance, to fall upon the man that is his fellow. Christ as God's fellow did suffer the wrath of God, now Christ is not God's fellow but as Christ is God: Christ as God's fellow suffered the wrath of God, therefore Christ as God gave himself up even to suffer for believers. And observe the Phrase, Awake O sword, against the man that is my fellow, the very justice of God could not tell how to lay strokes upon this Son of God till God bid it; it stood as it were in amazement for to strike the man that was Gods own fellow: What, for God to strike his fellow, that man that was God, how could justice do this? Nay, justice could not till God bade it, Awake O sword. Thus you have seen the Doctrine opened to you, what the things are to which the Lord Christ freely disposeth and bequeatheth himself for believers: To Incarnation, he that was God became man: To the obedience of the Law, he that was the Lawgiver, became the Law-keeper: To suffering, both in body and in soul, both the wrath of man, and the wrath of God. This is the meaning of these words, He gave himself for us. Now as briefly as I can to make some Use of the Point, and so to pass on to somewhat else. First of all, this Doctrine serveth to show us the wonderful love of Christ to believers. Can there be greater love than for a man to give himself to one? We count it the greatest love that can be between creatures, that of the man to the wife, and the wife to the man, and why so? because there is a giving themselves one to another, which no creature else doth: This Christ hath done, he hath given himself to believers, and he cannot show greater love, because he cannot do a greater thing, and yet behold a greater than this, he hath not only given himself to them, but for them, and that is a little more. You may conceive it by a similitude: If a man give himself to a woman to become her husband, there is a greatmatter in that; but if the man shall give himself for the woman, when she is to die, to die for her, that is more; he that giveth himself to her doth yet enjoy himself, but he that giveth himself for her doth lose himself; he that giveth himself to men hath himself, but he that giveth himself for men hath given away himself. Oh this, this is the love of Christ to all believers, He hath given himself for us, he that was God made himself of no reputation, made himself nothing, for so the word is in the Original; he that was above the Law, he hath put himself under the Law; he that was a Sovereign, is become a Subject; he that was the God of life, is become a man under the power of death; he that was the Judge, standeth as the person guilty, and suffereth the judgement: Here is his love, you that are believers, to the end that you might enjoy God's favour, he hath given himself to lose God's favour for the sense of it; to the end that you might never go to hell, he hath suffered himself to endure the uttermost torments of hell: was there ever love like this? Suppose that Christ had given himself to die ten thousand times over and over again, a bodily death, it had not been in the least degree so much as is one giving of himself some six hours to the enduring of the infinite wrath of God. Here is the first Use, remember it, and admire it, and be overcome with the love of Christ; Oh that God would shed abroad this love in our hearts, would it not constrain us, as Saint Paul said of himself? In the second place as it serveth to show the love of Christ, so it serveth for a great matter and ground of assurance and consolation to you, that are believers, of having all from Christ whatsoever you stand in need of, for he hath given himself for you, and will he not give you all things else? What is it that your souls want? Do you desire Christ? you shall certainly have Christ, he that hath given himself for thee, will he not give himself to thee? If we shall see a man giving of himself to death for a woman, shall we question whether that man will give himself as a husband to the woman? No certainly. So when thou seest already that Christ hath given himself for thee, dost thou think Christ will not give himself to thee? when he gave himself for thee, he abased himself; when he giveth himself to thee, he exalteth himself: When he gave himself for thee, he was below his condition, when he giveth himself to thee, he reserveth his condition; for he giveth himself to be thy God and thy King, to be above thee, to command thee, therefore he that hath done the greater, will certainly do the lesser. And if Christ will give himself to thee, what else is there that thou wantest that Christ will not give thee? What Saint Paul saith in regard of God the Father, that may I speak in regard of God the Son, Rom. 8.32. He that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things? So do I say, to all you that are believers, he that spared not himself, but gave himself for you, how much more shall he freely with himself give you all things? Do you want the Spirit of Christ? He that hath given himself for you, will much more give his Spirit to you: It is more for Christ to give himself to you; then for Christ to give his Spirit to you; the Spirit is the Spirit of Christ, and he that hath given himself must needs give whatsoever he hath together with himself: The Spirit is but one of his Privileges, and his Jewels, I mean the sanctifying operations of the Spirit. If a man have given himself to a woman, will he not give her his name, his honour, his wealth, will he not give her all that he hath? Even so consider it, and apply it for your comfort and assurance, he that hath given himself for you, will he not give you all that he hath? He that suffered the wrath of God to do you good, will he not sanctify your souls to do you good? He that lost his own peace for you, will he not give you that peace of conscience which passeth all understanding. Thus it is a notable ground of strong assurance confidently to persuade our hearts of this, that there is nothing we want that is good for us, but Christ will give it us, who hath given himself for us. Again thirdly, Let this be a motive strongly to persuade you to give up yourselves to Christ; he hath given himself to you, will you not give up yourselves to him? It is that which the Scripture often speaks of, Rom 6.13. Give up yourselves as a reasonable sacrifice unto God. And again, Give up your members weapons of righteousness unto God. Here now is an Argument above all Arguments, why should you deny to give up yourselves to him, who hath not denied to give himself to you? why should you not give up your understandings, your natural parts, to do him service? why should you not give up your hearts to be possessed by him? Why should you not give up all the members of your bodies to be instruments of doing his will, of furthering his honour, whereas he hath given up himself for you? There is a great difference between Christ's giving himself for us, and between our giving up ourselves to him. When Christ gave himself for us, he changed from the better to the worse, when we give up ourselves to Christ, we change from the worse to the better; for till we give up ourselves to Christ, we are the worlds, sins, and the Devils, we are slaves, vassals, and drudges; then only come we to be Lords, and to be Freemen, and to be happy, when we give up ourselves to Christ. Now than if he have changed from the better to the worse for your sakes, will not you change from the worse to the better for his sake? Consider this seriously, there is no argument in the world stronger to persuade the soul to give up itself to Christ, then to consider this, that Christ hath given himself to us. Become Christ's altogether, be not any longer the worlds, nor your own, but the Christ's, and Christ's altogether; give up your names for Christ, be content the world should take away your name for the sake of the Gospel of Christ; give up your goods for Christ; suffer even with joy the spoiling of your goods for the sake of Christ, and of the Gospel; give up your liberties for Christ, be content to be deprived of all your freedoms and contentments that you enjoy for Christ; give up your lives for Christ, for he hath given up his life for you. And if all this, then much more give up your sins for Christ: What doth Christ require of thee, that art a profaner of his day, but to abandon that sin, to crucify that sin? Oh do it! Christ hath given himself for thee; thou hast a sin perhaps that is near and dear to thee; Christ calleth for it, Oh give it up to the sword of his word, to be mortified, and crucified, he gave up his dearest life for thee. Thus me thinks, this same is a notable motive to persuade us to mortification, to die to sin; and to vivification, to live to Christ, to devote ourselves in every thing to the Lord Jesus. Let us not, let us not I beseech you, live any longer to ourselves but to Christ, who hath loved us, so as to give himself for us. And lastly, (to conclude this point) let me persuade all such of you as are not yet believers, that you would labour above all things to become believers: Oh my brethren, thrice happy are they of whom this may be said, Christ hath given himself for us: This is only the happiness of believers, they whose hearts are purified, they that have a working love, they that have a breastplate that secures their souls against all the wounds of the world and sin, they that have an overcoming and victorious faith, they have this happiness: You therefore that are not such, labour to be such, for if you are not believers, you have no benefit by Christ; it shall be to you as if Christ had never died: Is there any thing in the world that is able to interest you in this gift but only faith? Suppose you had never so much honour, will this bring you to be in the number of those for whom Christ is given? Suppose you had never so much wealth, and good trading, health, and strength of body, and the confluence of all other outward contentments, Will all this Interest you in the gift of Christ? No, no, Christ hath not given himself for worldlings, for those that are loaden with honours and carnal pleasures, and profits; he hath given himself for those that have faith, and only for them. As ever therefore you desire to have an interest in this gift of Christ, labour to have in your souls this grace of Faith. Would it not do any one good to be in the number of those who are so dear unto Christ, that for their sakes he gave himself? There is no way to be in their number but to be believers, Oh therefore above all mind this, to get the grace of faith, it is that one thing necessary, for they that are believers are the Persons for whom Christ hath given himself. Thus I have done with the two first Parts of the Text, the Action of Christ, He gave himself: Together with the Object thereof, For us, that is, for believers. Come we now to the End why Christ gave himself for believers. And this is laid down in the latter part of the Verse, That he might redeem us from all iniquity, and purify unto himself a pecu●iar people, zealous of good works. Here are two ends of this action of Christ, the one is Particularly, concerning them for whom he gave himself, concerning Believers, That he might redeem them from all iniquity. The other is, concerning himself, that he might purify to himself a peculiar people, zealous of good works. These are the two ends of Christ's giving of himself, the one concerneth the good of his people; the other, the glory of himself: Here was the end of Christ's Incarnation, of Christ's obedience to the Law, of Christ's suffering and passion, the glory of himself, and the good of his people. This was the end of all that Christ did, and these two are ever joined together in Christ, man's salvation, and God's honour. First of all, we will begin with the first end, (which is all, I suppose, that we shall go through with at this time) and that is that which concerneth believers, that he might redeem us, (that is, us that are believers) from all iniquity. For the opening of the words, We will show you first of all, what is meant by iniquity; and then secondly, What is meant by redeeming from all iniquity. For the first, What is meant by iniquity. The Word in the Original, it is Transgression, That he might redeem us from all transgression: It is a going beside the Law, a violating and breaking of the Law of God. It is well translated iniquity, for it is an evil, for the Law of God is only good, and therefore going beside the Law must be evil. It is injurious to God, dishonourable to him, therefore it is called iniquity. But yet this transgression of the Law, or iniquity, as it is here called, it is to be taken largely, not only for the act of iniquity, the act of breaking the Law, but for all the consequences, and for all the concomitants of it. The transgression of the Law with all the Effects of it, is here meant by iniquity. And therefore by iniquity here are three things meant. 1. The transgression of the Law of God, that which we commonly call sin, that is meant by iniquity. Mat. 13.41. They shall gather out of his kingdom, all things that offend, and them which do iniquity, that is, them that transgress the Law of God. There is one thing which is here meant by iniquity, the violation of God's statutes, the transgression of Gods Law. 2. By iniquity is meant also, that which followeth upon this, and that is guilt, that same guilt which cleaveth to the conscience of a man, upon every transgression of Gods Law. This is also meant by iniquity, as you may gather from that in Hebr. 8.12. I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. What is here meant by Iniquity? Not the transgression of the Law of God, for God cannot but remember that ever, for all things past as well as to come, are present before him: But by not remembering iniquity is meant this, I will not charge upon them the guilt of their iniquity; I will acquit them from that judgement which by their iniquity they are bound over to. So that here by iniquity is meant that guilt which followeth the transgression of Gods Law. 3. By Iniquity is further meant, all that wrath which is deserved by breaking of God's Law, that which they are bound over to, by the guilt: all that judgement which justly followeth the transgression of God's Law, and that is slavery to Satan, and the vengeance of God here and hereafter. This is also meant by Iniquity, all temporal, spiritual, and eternal wrath, that righteously followeth upon the breach of Gods Law. Thereupon it is that you shall find in Act. 8.23. Peter there speaks to Simon Magus, I perceive (saith he) that thou art in the gall of bitterness, and in the bond of iniquity. Observe there, how they are joined together, Gall of bitterness, and bond of iniquity; Why is the bond of iniquity called the gall of bitterness? Because who ever is under iniquity, they are in a gall of bitterness, they are under all the wrath which from God is due justly to sinners, horror of conscience, slavery to Satan, and temporal and eternal vengeance. Thus you see what is meant in the Text by iniquity; These three things, the breaking of God's Law, the guilt which followeth upon it, and all the judgements of God which followeth upon that; plagues both temporal, and eternal. The Second thing is, What is meant by redeeming them from all iniquity: What it is to redeem, you are well acquainted with; to redeem, it is by a ransom to set a person free from that evil to which he is bound over, and so it is here to be understood, Christ by paying a ransom setteth free believers, from all that misery to which they were bound by their Iniquity. The words being thus explained, the Doctrine arising from them is this, That: Christ gave himself for believers for this end, that by becoming aransome for them, he might set them free from all transgression of the Law of God, from all guilt that followeth upon transgression, and from all punishment that is due to the transgression of the Law, The Doctrine you see is nothing else, but the very words of the Text explained; For the proof of it, you may please to consider that name that is given to Jesus Christ, 1 Cor. 15 47. The first man is of the earth, earthy; The second man is the Lord from heaven. Christ here is called the second man, what is the reason of it? Because there is a proportion between Christ and the first Adam, only it is a proportion of unlikeness, and contrariety, not a proportion of likeness and agreement; Christ is just contrary to the first man, how is that? The first man did bring all mankind under sin, and guilt and punishment; Christ he doth bring all believers, all mankind that do believe in him, he bringeth them all from under sin, from under guilt, from under punishment: Thus there is a likeness between Christ and Adam, only by way of contrariety, Christ undoing what Adam did; Christ bringing our of all that misery into which Adam brought us: therefore Christ is called the Second Man, the first man undid us all, the Second hath made us all that are believers; the first man hath run us into debt, the Second hath redeemed us from all that misery into which the first hath plunged us. And not to prove this only in general, you shall see it proved in all the particulars, how that the Lord Christ hath been a ransom, and setteth free all believers from all Iniquity. First of all, The first thing that I told you is meant by Iniquity, it is the breaking, the transgression of God's Law: Now Christ he hath set believers free from this iniquity, he hath delivered them from the transgression of God's Law: this is that you have in the 1 Pet. 1. 18, 19 Forasmuch as you know that you were not redeemed with corruptible things, as filver and gold, from your vain conversation, but with the precious blood of Christ: Observe, the precious blood of Christ doth redeem believers from their vain conversation, that is, from the transgression of God's Law, from a course of disobedience, and of breaking Gods Commandments. I pray observe it, it is a thing that the world thinks not of, Christ hath redeemed believers from the very breaking of God's commandments from their vain conversation. It is true, believers are not yet perfectly free from all transgression of God's Law, yet notwithstanding they are freed from a great deal which they were subject to before, which none do obtain but they that do believe: for howsoever they cannot but sin, yet notwithstanding sin doth not reign in them: though they are not delivered from the presence of sin, yet they are delivered from the power of sin, as you have it in Rom. 6. 14. Sin shall not have dominion over you, for you are not under the Law but under Grace. Sin indeed it hath a being in believers, but yet notwithstanding, it cannot so act and command them as it did formerly; they do not transgress the Law of God with resolution, with love, with delight; the transgressions of the Law of God which they fall into, they are their burdens, they are their shame, they are their grief, they are the things that they hate, and would not do. Thus I say, in a great part, they are for the present delivered from the first kind of iniquity, from the very violation of the Law of God, and in due time they shall come perfectly to be delivered from all transgressions of Gods Law. And there fore Saint Paul in Rom. 7. 24. when he cryeth our, Oh wretched man that I am, who shall deliver me from the body of this death? that is, from the power of sin that is in me, who shall deliver me from that Original corruption whereby I am made to commit iniquity, and to transgress God's Law? He presendy subjoineth, I thank God through jesus Christ my Lord. As if he should say, I thank God, Jesus Christ hath delivered me. We have a title to perfect deliverance from all transgression, and we have the beginnings of it, in that we are now delivered from the power, and reign, and dominion of all sin. Thus you see the first thing proved, Christ hath delivered believers from the first kind of iniquity, that is, from the transgression of the Law, so that corruption doth not reign in them. Secondly, Christ hath also delivered them from the guilt of sin, as he hath in a great part delivered them from the acting of sin. This is that you have Eph. 1. 7. In whom we have redemption through his blood, the forgiveness of our sins: Where sin is forgiven, there all the guilt of sin is removed; by the blood of Christ, believers have their sins forgiven, therefore the guilt of their sins is taken away, so that there is no guilt of any sin committed by a believer that lieth upon him, but he is as perfectly free from the guilt of any sin whatsoever he hath committed, as a man is freed from debt by a discharge from the Creditor. Thirdly, Christ hath also redeemed believers from the punishment of all iniquity, so that there is no punishment of iniquity can fall upon any believer: See this in Rom. 8. 1. There is therefore now no condemnation to them that are in Christ jesus, that is, to believers: Christ hath redeemed them from the curse of the Law, therefore from all punishment that belongeth to the breaking of the Law. This the Apostle excellently setteth forth in Rom. 5. 18. Where as (saith he) by the offence of one, (that is the first Adam) judgement came upon all men to condemnation: So by the righteousness of one, (that is, of Jesus Christ) the free gift came upon all men to justification of life. Observe it: All that are in Christ they have a free gift of justification, they are acquitted and discharged from all punishment of sin whatsoever. Indeed I am not of their mind that say, That God never punisheth his children for sin, it is an abominable Doctrine, and contrary to the whole course of the Scriptures. But yet this I desire you to observe, That though God punisheth believers for their sin, yet there is no believer that hath the punishment of sin; For you must know, that there is a punishment for sin, and a punishment of sin; the punishment of sin, that beginneth in the wrath of God, and endeth in eternal damnation; now no believer hath this punishment: Indeed for their sins they are punished, but not with a punishment of sin, neither cometh their punishment from wrath, neither doth it end in hell; but all the punishment they have for sin is a fatherly correcton, it is such a punishment as whereby God cleareth his justice to the world, and makes it appear, that he is no cockering Father: It is such a punishment whereby they are trained, fitted, and educated, for the Kingdom of heaven, to which Christ hath redeemed them; so that though God punisheth them for sin, yet he never layeth upon them the complete punishment of sin, Christ hath redeemed them from the fruit of iniquity. Thus you see the Doctrine opened, That Christ hath given himself as a ransom, to redeem all believers from all iniquity, from the transgression of the Law, from the guilt of sin, and so from the punishment of all sin. For the further opening and unfolding of this excellent Point, consider with me briefly these four particulars. First, That all believers, they are by nature under all Iniquity, when the Text saith, That Christ gave himself to redeem them from all iniquity: This implieth that believers were under all iniquity, what need Christ give himself to redeem them from that under which they were not? You shall find this evidently declared, Rom. 5. 12. By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. And Ephes. 2. 1, 2. 3. the Apostle speaking of believers, he saith of them, as well as of others, that they were dead in trespasses and sins, and that they are by nature the children of wrath as well as others, and that they were in time past, acted by the Devil, and walked after the course of the world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience; And again, Rom. 3. 19 all the world is become guilty before God; all men by nature, as well believers as unbelievers are all under iniquity: First, they are under the transgression of the Law, they break the Commandments of God continually. Secondly, they are under the guilt of that transgression, for he that hath the sin must have the guilt. Thirdly, they are under the punishment that belongeth to the breakers of the Law, for he that committeh sin, and hath the guilt thereof, must needs be liable to the punishment. Here is the first thing considerable, Christ gave himself to redeem believers from all Iniquity, therefore they are by nature under all iniquity. The second thing to be considered is, How believers come to be under all iniquity. To this I answer, that they are born under the power of iniquity. Psal 51. 5. Behold, I was shapen in iniquity, (saith a believer, that is David,) and in sin did my mother warm me; they were warmed in sin, and conceived in iniquity; and the Apostle in the place before alleged, Eph. 2. 3. telleth us that we that are believers, were all by nature the children of wrath. But you will say, Whence is it that believers come to be born under iniquity, vassals to sin, slaves to Satan, and exposed to the wrath of God? whence cometh this? I answer, (and that in a word only) it cometh thus, by their first Father Adam, for all mankind was in Adam, in his loins, and Adam in innocence represented all mankind, he stood (as a Parliament man doth for the whole country) for all that should be born of him; so that look what Adam did, all his posterity did: Now Adam broke the Commandment of God, eating that fruit God had forbidden him to eat off; he breaking this Commandment, all his posterity broke it, upon the breaking of the commandment there cometh a guilt upon him, the guilt that came upon him came upon all that were in him, and so upon all mankind; upon the guilt, God layeth a punishment for sin: What is that? to withdraw that Image of holiness and righteousness wherein he was created, and to leave him to a contrary Image of unholiness, and unrighteousness; that was the punishment that God laid upon Adam, and this punishment God layeth upon all the posterity of Adam, because they were as truly guilty of Adam's sin; as he was, whence it cometh, that all that are born of Adam are guilty of eating the forbidden fruit; being guilty of that, the punishment that is laid upon that sin is laid upon them, that holiness and righteousness wherein they were once (in Adam) created, is taken from them, and they are left to a contrary Image of Satan, an image of unholiness and unrighteousness: Whence it cometh to pass, that they are all born under the guilt of sin, under the power of Original corruption, slaves to Satan, and the objects of divine wrath. Thus you see the second thing, how it cometh to pass that all believers are under all iniquity. The third thing is, How Christ cometh to redeem believers from all this iniquity; how Christ by giving of himself, could redeem believers from all iniquity? I beseech you observe it; Christ did it thus. Because that which brought believers under iniquity, (as you have heard) was the breaking of God's Law, Christ he cometh and fulfillleth the Law of God, and he suffereth all that which the justice of God thought due for the breach of his Law: And so Christ doing that which believers should have done, namely, to keep the Law; and suffering that which believers had deserved by their sins, Christ doing and suffering this in the nature of believers, that is in man's nature, so that the same nature that sinned, suffered; the same nature that was bound to keep the Law, did keep the Law in Christ; hence it cometh to pass, that Christ giving God the full price for their ransom, he cometh to redeem them from all iniquity. And that you may yet the better see that Christ by this act of his, giving himself thus to be a man, to obey all the Law, and to suffer all the wrath of God due to sin, that he did fully pay the price that might ransom all believers, consider but in brief these things. First, God and Christ made a compact, or a covenant together; God offereth Christ this (who was the second person in Trinity) that he would become man, and in man's nature fulfil the Law, and suffer all that wrath of God that was due for the breach of this Law; God promised Christ that he should acquit and discharge all such as believed in him. Christ he agreeth to this Covenant, and undertakes it, after the Covenant was made, he came and performed it; he became man and gave a perfect price, for the full payment of what ever was due, God abated him not a farthing, the uttermost farthing of that which believers were condemned to pay, he paid it, he perfectly kept the law, he perfectly suffered the uttermost of all that wrath of God that was due to sin. And all this was done by Christ who was God, all this was done by the Second Person in Trinity; so that now the person obeying the Law of God was infinitely better, than the persons breaking the Law of God, the person that did suffer the wrath of God, was infinitely better than the persons that should have suffered the wrath of God; for they were but men, but this was the very Son of God: So that now God satisfieth God, God paid the ransom to God, therefore the ransom cannot but be complete. And thus cometh Christ by giving of himself fully paying a price to redeem from all iniquity, all them for whom he paid it, that is, all that do believe in him. It is in this case, as if a man were in prison for a great deal of money, and a friend of that man's should agree with his creditor, that upon condition he would discharge the man, and let him out of prison he would pay him the full debt; If the creditor accept of this offer, and the party perform the condition, the poor man is acquitted and discharged. Even thus it is, God the Father and the Lord Jesus Christ agreed, that upon Christ's paying of all that which was due to God from all those for whom he paid it, they should be discharged, Christ he did it, and so they are set free. Thus you see how it cometh to pass, that Christ by giving himself, hath set free all believers from all iniquity. Lastly, for the full clearing of this point, consider the reasons why Christ should thus pay this price for believers, why Christ should give himself to redeem believers from all iniquity. There are two reasons of it. The one in respect of God, the other in respect of believers. First, In respect of God: Christ's love to God made him do it. Believers they are the elect and chosen of God, chosen by him to a kingdom. Now to the end they might come to the kingdom to which God hath chosen them, they must be redeemed from Iniquity; they cannot redeem themselves, therefore they must lie there: Christ out of love to God the Father, that he might bring to happiness, those whom God hath chosen to happiness, he offereth himself and undertakes the work. This is that you have in Hebr. 10. 5, 6, 7, 8. the Apostle there brings in Christ speaking to God the Father, When he cometh into the world, (that is, when Christ was Incarnate,) he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared me; In offerings and sacrifices for sin, thou hast no pleasure, Then said I, lo I come (in the volume of thy book, it is written of me) to do thy will O God. God had appointed Christ to ransom believers, Christ knowing it to be Gods will, out of his love to God, willingly offereth himself to do it, so that here is the first reason in obedence to God, out of love to God, that he might deliver his elect, and bring them to that happiness to which God hath chosen them, he giveth himself to redeem them from all iniquity. The second reason is, From Christ's love to believers. Believers as they were the chosen of God, so they were the chosen of Christ. The Lord Christ had a special affection to believers upon three grounds. First, Because they were Gods chosen, and Christ loving God, could not choose but love them. Secondly, because they were his own chosen, for he hath chosen them as well as God the Father. Thirdly, Because by God the Father they were given to him, as he himself saith, John 17.6. Thine they were, and thou gavest them me. Upon these three grounds Christ loveth believers, now loving of them, Christ could not but pity them in their misery, therefore having it in his power, he setteth himself to bring them out, and so giveth himself a ransom to redeem them from all iniquity; so you have it Eph. 5.25. Husband's love your wives, as Christ loved his Church, and gave himself for it; by the Church is meant the company of believers, his love to them is said to be the cause of his giving himself for them. Thus by these things you have seen the Doctrine cleared and opened, That Christ gave himself for that end, that he might become a ransom, and set free believers from all iniquity, from the transgression of the Law, and from the guilt of that transgression, and from the punshment that belonged to that guilt. To make now some Use of this Point, and so to conclude, This Doctrine my brethren, is wonderful sweet and useful, and therefore I have been somewhat the longer, in the proving and explaining thereof. It serveth both for Consolation, Exhortation, and Instruction. First of all, here is wonderful sweet consolation to all you that are believers, you that have a faith purifying your hearts, a faith working by love, a faith as a breastplate, which preserveth in you a conjugal affection to Christ from all the aduldulteties of the world, flesh, and Devil; you that have a faith overcoming the world, to you I speak, you are those happy ones for whom Christ gave himself, to redeem you from all iniquity, to redeem you from the power of sin, from the guilt of sin, from the punishment of sin. Be therefore of good comfort, thou that art a believer, thou shalt certainly be delivered from all iniquity. Hath Christ given himself for this end, and is not attainable? It were folly in Christ to give himself for an end which is not attainable; No my brethren, hath Christ given himself for it, and shall it not be done? If this be the end for which Christ gave himself, then either this end is made good, or else Christ is disappointed of his end. Is it possible (thinkest thou) for Christ to redeem thee from all iniquity? Oh yes, Christ hath made the world, he hath conquered hell, the Devil, and the grave, therefore Christ can do this. If it be possible for Christ to do it, than Christ will do it, for it was the very end why he gave himself. Dost thou think Christ hath been at so much cost and pains, that he hath coveted thy redemption so strongly, that he hath not spared himself, but given himself for this end, to redeem thee from all iniquity, and will not Christ effect it? Oh consider it, and be assured of it, seeing it is the very end for which Christ gave himself, the thing shall be done. Thou that art a believer, thou art already redeemed in a great measure from all iniquity, thou art redeemed from the power and dominion of sin, thou art no longer a servant of sin, thou art now a servant of righteousness: thou art already redeemed from the guilt of all sin, there is no sin God will ever charge upon thee to thy condemnation; thou art already delivered from the punishment belonging to sin: Oh take comfort in that redemption thou already haste and rejoice under hope in that which is to come; the time is coming and shall assuredly be, when thou shalt be perfectly redeemed from all iniquity. Thou art now freed from the power of sin, the time is coming in which thou shalt be freed from the presence of sin. The Lord Christ he hath now so ordered it, that God in his justice is tied to deliver thee from all iniquity, for he hath paid the price, therefore God must set thee free. God covenanted with Christ that if he would pay the full price for the redemption of believers they should be discharged? Christ hath paid the price, God must be unjust, or else he must set thee free from all iniquity. Oh comfort thyself therefore with this. What Moses once said to the children of Israel, I may speak to thee that art a believer, Exod. 14 13. Moses said to the people, Fear not, stand still, see the salvation of the Lord, which he will show you this day, What is that? For the Egyptians whom you have seen to day, you shall see them again no more for ever. This was typical, this was a type of Christ's redeeming thee that art a believer from all iniquity: I say therefore to thee, stand still, and fear not, be not afraid of any thing; art thou environed round about with iniquities, as they were with the Egyptians, fear not, stand still, be but patiented a little, soon shall ●he time come wherein thou shalt see the salvation of the Lord; for thine Iniquities whom thou now seest, thou shalt fee them again no more for ever. This is the very end of Christ's dying, therefore this end shall be made good: Oh let us rejoice together in the redemption of the Lord Jesus Christ. How would it glad our soul, if we were vassalized to the Turk, or slaves to the Moors to be redeemed from that vassalage and slavery? If we were to be imprisoned but all our life time for a debt which we could never pay, how would it rejoice our soul, if a friend should come and pay our ransom, and discharge our debt, and set us free? Behold here, my brethren, a greater redemption wrought for thee by Christ; thou art redeemed from under all iniquity, not with a temporary redemption; thou mayest be redeemed in thy body from a slave, and taken captive again the next year; thou mayest be redeemed out of prison for debt, and brought in again soon after; but the redemption thou hast by Christ, it is an eternal redemption, as it is called, Heb. 9.12. an universal redemption, it is from all iniquity, and it is for ever. Here is the first Use, Admirable consolation to all believers, you that are not sensible of this comfort are not believers. Christ hath given himself for this end to redeem us from all iniquity, therefore assuredly his end shall be effected, all believers shall be freed from all iniquity. The Second Use is for Exhortation: Is this the end why Christ gave himself, to redeem us from all iniquity; then let us that are believers, be exhorted to these two things. First of all, let us be afraid of coming under any Iniquity. The Lord Christ did so much desire our redemption from all iniquity, That he gave himself for that end; Oh then let us be afraid of being again brought under the power of any iniquity. Hath Christ so much desired our freedom from Iniquity, as that he gave himself for that end, and shall not we have a care, that Christ may have his desire, in keeping ourselves free from iniquity? Suppose a Father had been content to redeem his son out of prison (wherein he was perpetually to lie for debt) to sell all that he had, and to strip himself of all his estate to set his son free; should we not cry out of that son, that should after that he was redeemed so costly by his father, again turn Prodigal? It is as gross a thing (my brethren) for us that are redeemed by Christ with so costly a Redemption, as is even the giving of himself, to rush again under the power of that iniquity, from which to redeem us, Christ hath given himself. Suppose a father should so love a son, as that for the curing, and freeing of him from a disease, he should shed his own hearts blood; should we not judge it abominable for that son presently to run again into the infection of the same disease, when as his father with so much love and cost, even his own life had procured his freedom from the disease? I beseech you consider it, the Lord Jesus Christ hath therefore given himself to be a man, to obey the Law, to suffer the wrath of God, and to die, that we might be redeemed from iniquity; Oh therefore let us ever be fearful of coming under iniquity any more, let us not suffer ourselves to be defiled with that sin, from which to deliver us, Christ hath given himself. Certainly if any argument in the world would persuade people not to given way to sin, but to deny ungodliness, and worldly lusts, and to live soberly, and righteously in this present world, this will do it. When therefore thou art tempted to commit a sin, reason thus with thyself. Now that I am tempted to sin, here is presented to me, pleasure, or honour, or profit, or escape from trouble, and if I will commit the sin, I shall attain many of these; but let me remember, that to the end I might be brought out of sin, Christ gave himself: Is not Christ more worth than profit? more worth than pleasure? of more worth than my life? why then to save myself from danger, or to gain profit, or pleasure, or honours, should I rush into a sin, out of which, Christ to pluck me, hath given himself. Consider of it, for this I assure you, that there are none whom Christ hath redeemed from Iniquity, but he doth put into them such a spirit, that they shall for ever after be careful to keep themselves from iniquity. The Lord Christ would not be at so great cost to give himself for an end that should be frustrate, he hath bought our redemption with the price of himself, therefore he will make it sure that it shall be effected. If therefore you find your hearts bold to run into any sin, and ready to put yourselves into all iniquity, you are not those that are redeemed by Christ. Consider for the proof of this, these places, James 1.27. Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. Observe it, where there is a true Religion, there men keep themselves from the spots of the world. And you shall find this also excellently and plainly laid down in 1 John 3. from the 6. verse to the 11. Whosoever abideth in him (that is, in Christ) sinneth not, whosoever sinneth hath not seen him, neither known him; Little children, let no man deceive you, he that doth righteousness is righteous, but in v. 8. He that committeth sin, is of the devil. Observe these Phrases of the Scripture: And in v. 9 Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and be cannot sin, because he is born of God: And in v. 10. In this the children of God are manifest, and the children of the devil, whosoever doth not righteousness, is not of God. In few words, here is a plain trial who are Gods, and who are the Devils children; whoever sinneth, whoever doth not righteousness is of the Devil, is not of God: Take notice of it, I beseech you, they are the very words of the Spirit of God. And to this you may add that in the fifth Chapter of the same Epistle of John v. 18. We know that whosoever is born of God sinneth not, but he that is begotten of God, keepeth himself, and that wicked one toucheth him not. All these places plainly prove, That whosoever Christ hath redeemed from under iniquity, he so works with them, that they shall never return to iniquity again; for Christ gave himself to free them from it, and he will never buy a thing at so costly a rate but it shall be done. Not, but that they that are redeemed, sin; but the meaning is, They never commit sin with a full consent, they never again come under the power and reign of sin; sin they do, but it is out of infirmity, it is not with purpose of heart, it is not with deliberation, it is not with delight; when ever they sin they do that which they hate, and they commit that which they hate, and they commit that which they are ashamed of. This is the meaning of these Scriptures. Therefore I say, be exhorted, seeing Christ hath so dearly bought your redemption from all iniquity; Oh in the name of Christ be exhorted, neither for pleasure, nor for honour, nor for fear, neither to please yourselves, nor the world, nor your friends, never be brought under any iniquity, for Christ gave himself for this end, to redeem us from all iniquity. This is the first exhortation, to exhort us to take heed of coming under any iniquity, seeing to redeem us from it, Christ gave himself. The second Exhortation is, to exhort us to labour every day more and more to get from under that iniquity under which we are. The former Exhortation exhorted us to keep ourselves from coming under that from which we are gotten; this is to exhort us, to labour every day more and more to get from under that iniquity, under which we are: For did Christ give himself for this end, Oh then let us never give over till we are gotten from under all iniquity. What end can we better aim at, than Christ aimed at, the redeeming us from all iniquity? let us also aim at this, to redeem ourselves from all iniquity. Indeed it is true, in the point of satisfaction, and in the point of paying the ransom, we can do nothing, Christ doth all, but yet this I must tell you, that in the point of delivery of our selves from under iniquity, we must do a great deal. Christ giveth us right to come out from under all iniquity, but Christ requireth that we ourselves should bring ourselves from under iniquity. It is true indeed, we cannot do it, but by Christ, it is the grace of Christ, the power of Christ, the spirit of Christ that doth help us to get ourselves from under iniquity; yet notwithstanding we must labour to get ourselves from under it, and Christ will help us. For this I might quote many places, but for fear of being too long, I will content myself with that in 2 Cor. 7.1. Having therefore these promises, doarly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. Observe the Phrase, the Apostle doth not say be cleansed, but let us cleanse ourselves from all filthiness of flesh and spirit. But some might say, we are cleansed already, Christ hath cleansed us. Yea saith the Apostle in part, but we must perfect this holiness; Christ hath brought us from under iniquity in some measure, now Christ expects we should bring ourselves from under the remainders of iniquity. It is in this case as it was with the people of Israel, it was the Lord's power and gift that gave them possession of the land of Canaan, it was the Almighty arm of God that did it: Yet notwithstanding when they were in the land of Canaan, they were fain to fight for it, before the Canaanites were dispossessed: that was but a Type of this: It is the Lords Almighty power that hath possessed us with this liberty and freedom from iniquity, but yet notwihstanding before we can come to enjoy a full liberty from all iniquity, we must fight for it, and wage the battles of the Lord. And truly (my brethren) Christians are miserably guilty of being under the power of iniquity, much more than they might, because they are lazy, and idle, and they do not labour to deliver themselves from under the remainders of iniquity; but even as it was with the Israelites, (which were but a type of believers) in Judg. 2.2. I said unto you, you shall make no league with the inhabitants of this land, you shall throw down their Altars, but you have not obeyed my voice. The Lord appointed the people of Israel, that they should never leave till they had rooted out the Canaanites, but they were lazy, and idle, and did not drive out so many as they might. Even thus it is with most Christians, the Lord hath possessed us of liberty, and yet he requireth that we should work out the remainders of iniquity; we are generally lazy, and we make leagus with sin, and we have a secret affection to this lust, or to that lust, and therefore we do not bestir ourselves laboriously to expel all iniquity. Here is the reason that the end of Christ is no more made good unto us. Oh be now exhorted I beseech you, to fulfil the desire of Christ, it was the very end why he died, that thou shouldst be redeemed from all iniquity; be thou like Christ, do thou make corruption die, that thou mayest redeem thyself from all iniquity. This is the very scope of the Apostle in this Text; he had exhorted in the beginning of the Chapter, servants to their duties, masters to theirs, old men and women to theirs; all to deny ungodliness and worldy lusts, and to live soberly and righteously in this present world: Now to persuade them to this, he bringeth in this of the Text, for (saith he) Christ gave himself for this end, to redeem us from all iniquity: As if he should say, will you not make good the end of Christ? when Christ had so much desired to redeem you from all iniquity, that to effect it, he hath given himself: what will you not bestir yourselves to make good this end of Christ? Oh be exhorted to endeavour the purging away the remainders of iniquity. We have now finished the Uses of Exhortation, we are now lastly to come to some Uses of Instruction, and so conclude. This Doctrine (my brethren) That Christ gave himself for this end, to redeem us from all iniquity, it serveth for a threefold Instruction. First of all, to teach us, that there is no need of any satisfaction on our parts to appease the wrath of God, or deliver us from our iniquities, for Christ hath given himself to do it; therefore it is but a silly thing to think that we can come after and do it. The very thing whereby men should satisfy God's wrath, Christ hath given himself to do it. There is but two ways men can satisfy the justice and wrath of God: The one is, by keeping the Law: The other is, by suffering the wrath of God due for the breaking of the Law. To do both these, the Lord Christ hath given himself; and if Christ have certainly done it, what need men come after to add any thing to it? The Church of Rome hath a Doctrine of Satisfaction, and it telleth us, That men must satisfy in this life, and after this life. All this is needless and derogatory to Jesus Christ, as if men should come after and add any thing to what he hath done, as if the redemption of Christ were not perfect, as if Christ's giving of himself were not enough to redeem us from all iniquity. Learn this therefore, that so you may abhor that Doctrine, and here is the first instruction. The Second is, to teach us the great bondage and slavery that iniquity holdeth them in that are under it; for if so be that Christ gave himself to fetch believers out of iniquity, then certainly it is a miserable thing to be under iniquity. It were a silly thing that Christ should be at so much cost as to give himself to free believers from iniquity, if it were not a miserable thing for believers to be under iniquity, the very Phrase teacheth us that it is a bondage to be under sin, he gave himself to redeem us from iniquity, therefore to be under iniquity is a bondage, for redemption supposeth a slavery. Oh it is a bondage indeed, and a slavery worse than that of the Turks or Moors. For first, the slavery of the Turk is but of the body, but the slavery to sin is of the body and soul both. The slavery to the Turk is but to men, the slavery to sin, is a slavery to the Devil. The slavery to the Turk is but for a while, at the longest but for a man's life, but the slavery to sin is for ever. Again, the slavery to the Turk, a man may be redeemed from it, by some ordinary price, by a certain sum of Gold and Silver; but the slavery to sin a man can never be freed out of that, but by the precious blood of the Lord Jesus Christ, 1 Pet. 1.18. Ye were not redeemed from your vain conversation (redemption from sins slavery is not attainable) by silver and gold, and corruptible things; but by the precious blood of Christ, as of a lamb without blemish and without spot. Blood must be shed, before freedom from the slavery from sin can be attained, and the blood of one that is innocent, and the blood of one that is the Son of God. Oh what a slavery is this, our of which nothing can redeem but blood, innocent blood, even the blood of the Son of God. Certainly either it is an infinite misery to be under sins slavery, or Christ was very foolish to give such an infinite price to redeem us from it. For what is it for Christ to give himself, but for Christ to give an infinite price? For is not Christ God, whom the Angel's worship, who made the world? Christ gave himself to redeem people, therefore it is an infinite misery under which they are, or he had been infinitely unwise, to give so great a price. Learn then, That Christ gave himself to redeem from sin, therefore sin is an infinite bondage and slavery; give not reft therefore to your souls till you come out of it. Thirdly, and lastly, Hath Christ given himself for this end? Oh then let all that are believers know, that is their duty to love the Lord Jesus Christ. Now I shall speak to all of you, for there is none of you but say you are believers, there is none of you but think that Christ gave himself for you. Is there any of you here present, that do not think Christ gave himself for you? If you did not think so, you would despair presently. If you do think so, see your duty, hath Christ given himself to ransom you, oh then what a love do you own to Christ. Consider but these particulars in Christ's giving of himself for your ransom. First, he hath given a great price, he hath given himself for our ransom, it is the most costly ransom, that ever friend gave to ransom a friend: Many men have given money, but Christ hath given himself to redeem you. Secondly, It is a perfect ransom, he hath redeemed you from all iniquity. Thirdly, It is a perpetual ransom, he hath for ever redeemed you. Fourthly, It is an undeserved ransom. What did you deserve when Christ gave himself to ransom you from sin? you were enemies to Christ, you hated him, you persecuted him, you rejected him. There is no nation in the world so bitter an enemy to our nation, as you were to Christ when he gave himself to ransom you. On then behold a costly ransom, a perfect ransom, a perpetual ransom, an underserved ransom! What doth this deserve but wonderful love at your hands? If there were a man that were to lie in prison all his life long for debt, and one should come to him that he never knew, of whom he never deserved any kindness; if this man should set him free, how would he love that man? and truly, there were great cause that he should. Suppose a man were a slave to the Turk, and there for aught he knew he was to spend all his days in that drudgery, and a man comes and pays an exceeding great ransom even as much every farthing as is desired; would that man that is thus redeemed think it too much to be a servant to him that set him free? No surely, I remember what the men of Israel said once to Gideon, Judg. 8.22. Rule thou over us, both thou and thy son, and thy son's son, for thou hast delivered us out of the hand of Midian. Because he had delivered them, they give their Crown and Sceptre to him, and to his posterity for divers generations, and Gideon deserved it. These persons shall rise up in judgement against you that will not love the Lord Jesus Christ. Never did any Creditor, never did any redeemer that ransomed a slave from drudgery, never did this Guide on do half so much for them, as Christ hath done for you. They did not give themselves, Christ hath given himself, and that to redeem you from iniquity, therefore as the work is of infinite worth, so your love should be abundant. Oh love Christ therefore above all, above your sins, above the world, above your friends, above your liberties, above your goods, above your lives, for he hath loved you above his life, he hath given himself to redeem you from all iniquity. let it be said of you as the Apostle speaks of those believers in 1 Pet. 1.8. Whom though ye see not, yet ye love, though you see not Jesus Christ yet love him, for he hath done these things for you. But how shall you be assured that you are in the number of them for whom Christ gave himself to redeem from all iniquity? If you find your souls to love the Lord Christ above all things; but on the other side, if you do not find your hearts loving Christ above all things, if you cannot say of Christ as the Church in the Canticles, Oh thou whom my soul loveth, if you cannot say that Christ hath more room in your affection, that there is more enlargement of heart toward him, then to any thing else in the world, than you are not yet in the number of them for whom Christ gave himself to redeem them from all iniquity: Therefore, I beseech you, quicken up your hearts towards Christ. Why doth Iniquity so abound now, and the love of so many wax cold? Surely, you have forgotten yourselves, have not you forgotten what Christ hath done? how else could your affections be so little, so cold towards him? Remember what I have opened now unto you, Christ gave himself to be a man, to obey the Law, to suffer the wrath of God and man, and that for this end, to redeem you from all iniquity, therefore love you the Lord Jesus, according as he doth deserve. And thus much shall serve for the first end, Why Christ gave himself for believers: That end which concerns believers themselves, Viz. That he might redeem them from all iniquity: The Second remaineth, and that is that which concerns himself. But so much for this Time. (⁂) THE BLESSED INHABITANT: OR, The BENEFIT of CHRIST'S BEING In BELIEVERS. By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England. EPHES. 3.17. That Christ may dwell in your hearts by Faith. LONDON, Printed by G. D. for Francis Eglesfield, and are to be sold at the Sign of the Marigold In Paul's Churchyard, 1651. The Blessed Inhabitant: OR, The Benefit of Christ's being in Believers. SERMON II. ROM. 8.10. If Christ be in you, the body is dead, because of sin; but the Spirit is life, because of righteousness. THe Apostle Saint Paul having in the first verse of this present Chapter, in the very first words of the Verse set down the blessed Privileges of all true believers, such as are regenerated and are in Christ, he doth afterwards in many Verses lay down the Signs and Trials, whereby he doth discover who they be that are in that blessed condition, and who they be that are not: And amongst others (not to stand upon the Coherence, it not being necessary for the understanding of this Verse) he doth in the words of the Text, lay down certain clear Signs and Trials, whereby people may know whether they are regenerated by Christ, and so justified, yea or no; And that is the Scope and Sum of this Verse, If Christ be in you, the body is dead, because of sin; but the Spirit is life, because of righteousness. In the Verse than you have these two things considerable: First, the state and condition of all justified persons; Christ is in them: in the first words, If Christ be in you. Secondly, the Signs and Evidences whereby it may be known, whether Christ be in people yea or no; in the rest of the Verse; the body is dead, because of sin; but the spirit is life, because of righteousness. I begin with the First, The state and condition of all persons that are justified: They have Christ in them. If Christ be in you, saith the Apostle, supposing thus much, That the Lord Christ is in every justified person, in every one that is exempted from condemnation. The Point is clear and evident in the words of the Text, If Christ be in you: The like to this you have John 14.20. I am in my Father (saith our Saviour to his Disciples) and you in me, and I in you: They are in him, and he in them. The like also you have John 17.21,— 23. There our Saviour prayeth, That they may be one in us, I in them, and thou in me, that they may be made perfect in one. Mark: I in them, and thou in me, Look as God the Father is in Christ, so the Lord Christ also is in every believer. To this purpose also is that of the Apostle, Col. 1.27. The riches of the glory of this mystery is, Christ in you the hope of glory: CHRIST IN YOU. You see the Point is clear: Christ is in every justified person. For the further understanding hereof, I will let you know in a word or two (for I purpose but to touch it) how the Lord Jesus Christ is in all justified persons. First, he is in them, as the Housholder or Master of the Family is in his house: Therefore the Apostle saith, Eph. 3.17. That he doth dwell in our hearts. Look as the Master of the Family dwelleth in his house, ruling, commanding, and ordering all things there, even so is Christ in them that are justified persons. Again, he is in them, as the food that we receive is in our stomaches: Therefore he is often in the Scripture compared to meat and drink, because as meat and drink are in us, after we have eaten and drunken; so is the Lord Jesus Christ also in all them that are justified, for their refreshing, nourishing, and strengthening, and preservation of life in them. Last of all, He is in them as a man's life is in him; I live not, saith the Apostle, Gal. 2.20. but Christ liveth in me. Christ is in the soul of a poor sinner that believeth, as our natural life is in our bodies; as our life doth act and move us, being the principle of all those motions that are in us, even so is Christ also in all justified persons. But you will ask, In what respect is it that the Lord Christ is said to be in justified persons? I answer, Amongst others, Christ is said to be in them in these two respects. First, Because his Spirit is in them. By his Spirit I do not mean his humane spirit, his soul, as he is a man, that is proper to himself, as every man's soul is; but by his Spirit, I mean, the Spirit of God, the Holy Ghost, the third Person in Trinity; which is the Spirit of Christ, both as he is the second Person in Trinity; so the Holy Ghost proceedeth from him together with the Father, and also as he is the Mediator of his Church; so it is his Spirit because he hath merited, and as it were purchased it, to employ it, and to send it about for the effecting of the salvation of the Elect. Now the Lord Christ is in believers by virtue of his spirit, because his spirit is in them. This the verse before the Text, and the verse after plainly prove, where the Apostle maketh mention of the Spirit of Christ dwelling in the faithful: If the Spirit of God dwell in you, v. 9 And If the spirit of him that raised up Jesus from the dead dwell in you, Verse 11. This is the first Reason why Christ is said to be in justified persons; his Spirit is in them. Another is, Because the virtue, efficacy, life, and operation of Christ is in them, as the tree, or the root may be said to be in the branches; because the life and sap of the tree is put forth in the branches: So my brethren, is Christ said to be in the soul of every believer, because the virtue and influence of Christ is working in them, as truly as it is in himself, only differing in regard of degrees and perfection. Now for the fuller illustration of the Point, give me leave in the last place to show you the means whereby Christ is in all them that are justified: They are these two. First, the grace of Faith: For this in-being of Christ in all justified persons, is the consequent of their union with him: Now by faith they are joined to Christ, and Christ being joined to them, and they to him, Christ is in them, as well as they in him. Therefore in that forenamed place, Eph. 3.17. Christ is said to dwell in our hearts by faith. Another means is, The abiding of Christ's word in us, John 15.7. If ye abide in me, and my words abide in you: In the fourth Verse, our Saviour had said thus, Abide in me, and I in you, now repeating that again, he somewhat altereth it, and saith, If ye abide in me, and my words abide in you: I conceive the ground of the alteration is only this, because the abiding of Christ's word in people is a means whereby Christ doth abide in them. By the words of Christ, I take it, is meant the Gospel of Christ, with all the commandments, instructions, and promises, that are contained in it: Now when this Word of Christ doth abide in people, which it doth when understood, remembered, practised, and observed, by this means Christ is said, and made to abide in them. The words of Christ are as so many plants which he doth engraft into a poor soul, as we do engraft Cions into a stock; Therefore the Apostle calls it the engrafted word which is able to save your souls, Jam 1.21. Now look as the stock cometh to have the nature and to bear the fruit of the Cion, by having the Cion implanted and engrafted into it; even so by engrafting the word of Christ into us, we come to have the sap and life of the Spirit of Christ, and consequently Christ himself to abide in us. For the further understanding of the Point, you must in the last place know. That however the Lord Christ is in all justified persons, yet he is not wholly and completely in them; not so as to exclude sin and Satan out of them, Christ is in them, and sin and Satan are in them also; so that Christ's dwelling in them is but imperfect, yet notwithstanding it is perfecting, and in the end shall be consummate, and then Christ shall only be in them, and sin and Satan altogether shut out. This serveth, my brethren, to teach us all, which is the readiest and surest way to become justified persons, and partakers of Christ and all his privileges; to wit, to get Christ to be in us. In vain dost thou hope for any Christian privilege, in vain dost thou endeavour after any thing that is necessary to salvation, if by faith Christ is not brought to be in thee. People do oft trouble themselves many ways, but most are ignorant or negligent of this way, whereas our hope of happiness, of the forgiveness of our sins, our labours and endeavours after heaven are all in vain, if we do not labour by believing to get the Lord Jesus Christ to be in us. Many conceit that Christ will be for them, but he will be for none, but for them in whom he is. I mean not now to dispute whether Christ be for us or in us first; but this is sure, he will be for none, but such as he is in also. Therefore saith the Apostle, Col. 1.27. Christ in you the hope of glory; The Connexion is to be observed, Christ the hope of glory, but Christ in you implying, that as we must have no hope but Christ (and therefore Christ is called our hope) so we can never have Christ to be our hope, if we have not Christ to be in us. Learn this therefore, I say, above all things, to labour to be joined to Christ by a lively faith, that so you may come to have him in you, and then he shall be for you, and never till then. Thus much for the first thing, The condition of all such as are justified; They have Christ in them. Now for the second, which is the main thing the Apostle aimeth at, the Evidences or Signs whereby it may be known who have Christ in them; Ye have them in the next words: The body is dead, because of sin, but the Spirit is life, because of righteousness. Give me leave first to open the words unto you. By Sin you know is meant the transgression of God's law, the going beside the rule of God's Commandment, either in neglecting what is enjoined, or in doing what is prohibited, this is sin. By Righteousness also must be meant the contrary to this. For howsoever righteousness is sometime in the Scripture taken strictly, for the observation of those duties that concern men, which the second Table enjoineth; yet sometime it is taken largely, for the observation of the whole Law of God, and all duties concerning God and us; and thus it is usually taken, when as it is not joined with something else that doth restrain it. Here it is opposed to sin, and therefore as by sin is meant the going beside the Commandment of God; so by righteousness is meant the observation or doing of the Commandment of God. Thus you see what is meant by sin, and what by righteousness. But it is more difficult to know what is meant by the body, and what by the Spirit? The body is dead, because of sin; but the spirit is life, because of righteousness. I take it, here by the body is meant the body of corruption, the body of sin, that same Original corruption that is in all of us by nature. It cannot be understood of the natural body, because of the opposition to spirit; for by the spirit here cannot be understood our soul or our spirit, for it cannot be said, that any man's spirit or soul is life to righteousness, it may be said that it is enlivened to righteousness, but it cannot be said to be life to righteousness: therefore seing by the spirit the soul of a man cannot be meant, I think it is clear that by the the body, the body of man cannot be meant. But by the body I conceive (as I said) is meant the body of sin, for so Saint Paul calleth it, Rom. 6.6. That the body of sin might be destroyed. Now this Original corruption is called a body in these respects: 1. Because that it cometh to us by propagation, from the parents of our bodies. 2. To express the baseness of it, for our bodies are but base and vile, as Saint Paul calleth them, Phil. 3.21. 3. To express the fadingness of it, for that is our comfort, as our natural bodies are mortal, so the body of sin, original corruption, is also mortal to all the Saints. Therefore it is called flesh, because through the merit of Christ and the mercy of God it is transitory to all believers. 4. Lastly, it is called a body, because as our bodies are made up of many Integrals, and consist of several members, by which they act and exercise several functions; so also original corruption is one thing consisting of many particular sins, as so many integral parts or several members, whereby it putteth forth itself in several operations. For these and such like reasons Original corruption is called a body. Thus you see what is here meant by body. And now it is more easy to understand what is meant by the Spirit: The Spirit is life, because of righteousness: For if by the body be meant original corruption, then by the Spirit must be meant original righteousness, that which is elsewhere in the Scripture called the divine nature, or the seed of God, or grace, or holiness, or the like. Original holiness or righteousness is that which (I take it) is here meant by the Spirit: It is so called John 3.6. That which is born of the spirit is spirit; and so in many other places. Now this same habit of holiness is called the Spirit: 1. To show the excellency of it, That as a Spirit is an excellent thing, far above all bodily substances; so is holiness the excellentest of God's creatures, for grace is also a creature as other things. 2. To show the durableness of it; though sin shall die in the Saints, and be utterly destroyed; yet grace shall never be destroyed, stroyed, nor cease in the Saints of God. 3. It is called the Spirit in regard of the Objects of it, for the Objects of this grace are spiritual things. 4. In regard of the Author of it. It is the holy Spirit of God, that begets and works it in people; therefore as the child beareth the name of the Father, so doth this of the Spirit. Thus you see what is meant by sin, namely, the transgression of God's Law, either in omission or commission: What by righteousness; The observation of God's Law in the duties of the first and second Table: What by the body; Original corruption; What by the spirit, the habit of holiness, or original righteousness. Now than the whole amounteth to this; That if so be the Lord Christ be in people, than there is a death of sin in them, and a life of righteousness: Thus much is meant by the words, let them be taken any way, which way soever Expositors can carry them, this must be the sense of them; and therefore we need not spend further time in the Exposition; but will fall directly upon the Doctrine, which is this: In whomsoever Christ is, there is a death of sin, and a life of righteousness. The Point is very evident and express in the Text (being the main matter, scope and drift thereof) as well as in other places of Scripture. For the proving of it, (not to trouble you with many other Scriptures) you may consider these things: First, The ends and the offices of Christ, which the Apostle Paul expresseth, Tit. 2.14. Christ gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. The main end of Christ is the redemption of a people from all iniquity; which implieth not only the removal of the guilt of sin, but the destroying of the body of sin. Therefore 1 Joh. 3.8. it is said, That for this purpose the Son of God was manifested, that he might destroy the works of the Devil. Not only the guilt of sin, but the power and dominion of sin is the work of the Devil; now therefore (for this purpose saith the Text) the Son of God was manifested, that he might free us from the guilt, yea and from the dominion, and life, and power of sin. There is one end. Another end of Christ's giving himself was, To purify us, therefore he must put sin to death in us; for to purify is nothing else but to purge out corruption, as the fire doth work the dross out that is in the gold. Again, To purify us that we might be a peculiar people, zealous of good works. Where there is a zealousness of good works, there must be a life of righteousness. So that by that place you plainly see, that the end of Christ is the putting of sin to death, and bringing in the life of righteousness: Moreover, Christ was to be the second Adam, and he is so called, 1 Cor. 15.45. And to speak the truth, the first Adam was a Type of Christ, as it is Rom. 5.14. Who is the Figure (or Type) of him that was to come: For not only the Ceremonies amongst the Jews were Types of Christ, but even Adam in his fall, in his undoing the world, in his overthrowing of mankind was a Type and Figure of Christ also. Only other Types did figure out Christ by way of similitude, but Adam by way of dissimilitude and contrariety: For look what Adam did, the contrary to that Christ is to do. Now Adam did cause to all in whom he was as the Parent is in the child, a death of righteousness, and a life of sin: Therefore the contrary the Lord Jesus Christ must work in all those in whom he is, a death of sin, and a life of righteousness. Secondly, this Point is also plain from the consideration of those respects in which Christ is said to be in people. Those are (as you heard before) First in regard of his Spirit. Secondly, in regard of his Virtue, influence, and sap that is in them. Now where ever these are, there must be a death of sin, and a life of righteousness. For the former, even as fire doth purge away dross and rust; so the holy Ghost works out corruption, and puts sin to death where ever he cometh; and as light expelleth darkness, even so doth he expel unrighteousness and sin, because he is the holy Spirit. Again, for the virtue and life of Christ, you know it was the life of righteousness, therefore wherever this is, there must be a life of righteousness in that man. Last of all, the truth of this will appear from the consideration of that communion with Christ, and conformity to him, that all those must have which are in Christ, and Christ in them: Wherein they must have a communion with, and a conformity to Christ, Saint Paul showeth Rom. 6. from the third verse to the twelfth. In the third Verse he layeth down that Union by Faith which all justified persons have with the Lord Jesus: and from this he inferreth a communion with him, and a conformity unto him. But in what? In his death, and in his resurrection: If we have been planted together (saith he, v. 5.) in the likeness of his death, (mark, not in the same death, but in the likeness thereof) we shall be also in the likeness of his resurrection. Where the Apostle declareth, that like as there was in Christ a bodily death, and a bodily resurrection; so there is in all those, in whom Christ is, a death of the body of sin, and a resurrection in regard of the life of righteousness. This the Apostle plainly and largely proveth in that place. For the further opening of this Point, you must consider, that there are divers degrees both of the death of sin, and of the life of righteousness. First, there is a perfect death of sin, when the whole body of sin is altogether destroyed, and perfectly rooted out of a man: And there is an imperfect death of sin, when the whole body of sin, and every particular of it, is in part, and but in part, destroyed, and rooted out of a man. Again, on the other side, there is a perfect life of righteousness, when the whole frame of holiness is perfectly and completely set up in a man; and an imperfect life of righteousness, when the same frame is in every particular of it, yet but imperfectly set up. My brethren, that I chief desire you should mark is this; That in the imperfect death of sin, and in the imperfect life of righteousness, there is a kind of perfection, in regard of the particular parts both of the body of sin, and of the frame of holiness. There is no part, no member of the body of sin, that is not destroyed and suppressed, only it is destroyed but in part, and not perfectly. Every member, I say, of the body of sin doth in part suffer death. Therefore the Scripture calleth it the destruction of the body, Rom. 6. 6. Our old man (saith the Apostle) is crucified with Christ, that the body of sin might be destroyed. It cannot be said that the old man is crucified, or the body of sin destroyed, if so be that every part of the old man, and every member of the body of sin be not in some measure destroyed. But although every part and particular of the body of sin be destroyed, yet here is no part, no particular, but is still alive and unsubdued, even in the people of God. Even in them that be in Christ there are the seeds of all corruptions to be found, there are the relics of every kind of sin, there are the lustings of every fruit of the flesh; and sometime one part of the body of sin, sometime another part (according as God is pleased to leave them for their trial) doth break out and manifest itself in them. So it is also in regard of the life of righteousness: That same imperfect life of righteousness hath in it every part of holiness, so that there is no grace that is not in part quickened, no piece of the Image of God, that is not in part stamped upon the soul. Thereupon it is said, That the godly have the seed of God remaining in them, that they are partakers of that divine nature, that they have the Law of God written in their hearts, that they bear the Image of God, that they be the children of God, None of these things could be said of them, if they had not every part and particular of grace and holiness in some measure in them; yet notwithstanding there is no part, no particular of the body, and frame of holiness perfectly in them, but only imperfectly, and in degrees. Thus you see what is here meant by the death of sin, and the life of righteousness; not that which is perfect, for that shall never be attained to till after the death of the body; but that which is imperfect, and that is infallibly in all in whomsoever Christ is. Yea, and not only one of these, but jointly both of them are imperfectly in all these that are in Christ; and therefore the Apostle in the Text joineth them both together. For howsoever we will not now stand to dispute, whether the life of righteousness be the cause or spring of the death of sin, as the coming in of light is the cause of the expulsion of darkness; yet this is sure, that they are always inseparable, and go together; there is no life of righteousness where there is not a death of sin; and there is no death of sin, where there is not a life of righteousness: Now than my brethren, the sense and meaning of all this Point, that I have thus opened and proved to you cometh to thus much: That have Christ in them, they have the whole body of sin in every part of it weakened and destroyed, and the whole frame of holiness and righteousness in every part of it begun in them, though both but in part. Give me leave now as briefly as I can to make application. First then, here you have a clear locking-glasse, wherein you may be able to judge of the faces, of the state and temper of your souls. I beseech you consider it well, and the Lord set it home upon your hearts; either you have Christ in you, or you have him not in you: If Christ be in you, than you have this imperfect death of sin, and life of righteousness; but if you have not this, than Christ is not in you. Be exhorted therefore I beseech you to try yourselves by this touchstone. But some will say, How shall I be able to know, whether I have this same death of sin, and life of righteousness in me yea or no? This is shown already; yet to help you more particularly, I will show you how you may judge of that imperfect death of sin, and life of righteousness, which is to be found in us in this world. And first for the death of sin, you must know that there is a great deal of difference, between the restraint or the sleep of sin, and this death of sin. Many people deceive themselves with taking the restraining or sleep of sin, for the death of sin; And indeed many times a sin that is restrained or asleep, may appear to others, and to a man's self, to be more dead than a sin that is dead indeed. For this same death of sin, that is to be in all those that have Christ in them, is not (as I said before) an utter destruction, a plenary and full abolishment of sin; but it is only a weakening, a lessening, and diminishing thereof. Now a sin that is only weakened, and yet stirreth, may be more manifest than a sin that is restrained or asleep, and stirreth not for the present. One that is shut up in a prison cannot do so much in the street, as a weak and dying man that is in the streets: and one that is asleep cannot do so much as a weak and dying man that is not asleep: Even thus many times sin, so long as the sit of restraint, or sleep lasteth, doth not manifest itself so much as when it is dead with this imperfect death, for than it is only weakened and lessened in the strength of it. Therefore I say, it concerneth us much to know the difference: And I conceive you may know it by the effects of the death of sin; which are these: First of all, where the body of sin is lessened and weakened, there no sin can command the whole soul: but howsoever it may command part of the man, yet there is no part that will be wholly commanded by it. This Saint Paul expressly showeth Rom. 7. from the 15. verse to the end of the Chapter. It is true, (saith he) with my flesh, that is, with my unregenerate part (for by flesh there he doth not mean his body, but the natural part both of soul and body) I serve the law of sin, but with my mind (that is, with the regenerate part of soul and body) I serve the Law of God. Wherever there is a death of sin, there will be a part in every part of a man, that will not be subjected or commanded by any sin. This I take to be the meaning of that 1 joh. 3. 9 Whosoever is born of God, doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is born of God. That is, so far as he is born of God, that same part in him, which is the seed of God, the offspring of God, it cannot sin; sin cannot command that, though it command all the rest. Thereupon it is called the divine nature, and the spirit, because as the Spirit and the divine nature will not be mastered by corruption, so the regenerated part of a man will not be commanded by any sin whatsoever. Secondly, (which is indeed a fruit of the former, and a further expression of it) where there is this death of sin, there sin is never committed with full consent, delight, and purpose of heart. They that have sin alive in them, drink down iniquity like water, and draw sin unto them as it were with cart-ropes. And that I conceive the Psalmist meaneth by departing wickedly from God, Psal. 18. 21. They that have sin dead in them imperfectly may departed from God, but they do not wickedly departed from him, not with full consent, content, delight, and purpose of heart. And the Apostle saith, Rom. 8. 5. They that are after the flesh, do mind the things of the flesh. A man that hath sin dead in him, may commit sin, but he doth not mind sin. We may conceive what this minding is by this similitude: When a woman that is with child strongly longs after something, she doth mind that thing: How? her mind is continually upon it, her eel, her heart, her fancis, her thoughts, her whole self, as it were, is taken up with it: Thus is it with those that have sin alive in them, their particular corruptions are minded by them, they do with full gale post after the satisfying their lusts. They are said to make provision for the flesh, to fulfil the lusts thereof. Rom. 13. 14. But now they that have sin dead in them, do never commit sin with the full bend of their spirit, with the full consent and delight of their will; but there is ever an antipathy to the sin, a withdrawing from the corruption something that doth lust against it, as well as something that doth lust after it. Thirdly, he that hath sin dead in him, is freed from many particular sins that he did formerly commit: Rom. 7. 5. When we were in the flesh, (that is, when sin was alive in us) the mations of sins which were by the law, did work in our members to bring forth fruit unto death. While sin is alive, it is perfectly fruitful, but when it is dead, the fruitfulness thereof is much lessened. Such (saith the Apostle) were some of you, 1 Cor. 6. 11. implying, that now they were not such, though formerly they had been. There is in the regenerate a ceasing of many, though not of all the actions of sin: The power of sin in them is weakened, therefore the fruitfulness of sin must needs be diminished. There is a great alteration wrought in their wills and affections, in their thoughts, words and actions, in their general and particular calling, in their duties towards God and man: They do not bring forth so many fruits of sin as they were wont, at least they do now, for the ordinary course of their lives, refrain from bearing the fruit of such sins, as are gross or scandalous. Fourthly, the godly in whom sin is dead, do not only cease bearing the fruits of gross and scandalous sins, but oftentimes, though not perpetually, are able to deny and forbear the committing of any particular sin, even those that are most natural to them, most strong in them, that are wont to catch them on a sudden, and to prevail over them, even those the godly have power oftentimes to resist and overcome. A man that is in the flesh, that hath sin alive in him, is described, Ephes. 2. 3. to be such a one as doth fulfil the desires of the flesh, and therein appeareth the life of sin, when the desires of the flesh are always fulfilled. But now on the other side, the imperfect death of sin appeareth in this, that not only some of the desires of the flesh are never fulfilled, but even all the desires of the flesh, are always more or less crossed, and not fulfilled. And this I take to be the meaning of that, Gal. 5. 17. The flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that you cannot do the things that you would. I suppose, that latter clause, You cannot do the things that you would, is not only meant of the Spirit, that by the flesh the Spirit is disabled to do the things that it would; but it is also meant of the flesh, that by reason of the Spirit, the flesh cannot do the things it would; that look as sometimes the remnants of the flesh do hinder the Spirit, that it cannot do as it would, so also the beginnings of the Spirit do hinder the flesh, that in nothing it is able to do the things it would. This is a fourth Effect whereby the weakening of corruption doth appear; That sin is not able to work in us that which it would, no not in any particular whatsoever; but in those sins that are most natural many times, there is a denying of them, and a forbearing to commit them, and to fulfil the desires of them. Now to these you must in the last place, add that which is a property accompanying all of them, and is the last particular, whereby the death of sin appeareth; and that is, That this same weakening and lessening of corruption, discovered in these Effects, that I have opened unto you, is both universal, and also durable, and permanent. First it is universal; there is not only a weakening and lessening of corruption in some parts, but in all. And herein it differeth from all counterfeit death of sin, in which there may be a weakening of some sins, yet not of all, but though some happily be weaker than they were, others are as strong as ever: But wherever this death of sin is indeed, there sin is universally weakened, and this also will appear in all the particulars and parts of it. Again, it is constant, not only for a time, but for ever; Yea and there is a progress in it also, sin still groweth weaker, and the strength thereof daily more and more abateth. But where is not such progress, where there is not a continuance in the deaths-wound of sin, there the deaths-wound was never given to sin by the blessed spirit of Christ: For howsoever Christ doth not kill the old man presently, yet he killeth it cortainly, and when once the deaths-wound is given, it can never be recovered any more. Hereby you may try whether there be a death of sin in you; however you may find in yourselves all the parts and kinds of sin and corruption, the several lusts and inclinations of the flesh, rising and bubbling up in you, however some times particular corruptions may have a very strong hand, and put forth abundance of might in you, to the mastering and captivating of you, so that you are for the present sold under sin, as the Apostle Paul speaks of himself, Rom. 7. yet if there be this lessening and weakening of corruption, and that universally and constantly, it is most certain there is a death of sin in you. Now on the other side let me show you, how you may know the life of righteousness; and this will also help you the better to discover the death of sin: For as ye have heard both go together, and the one helps to manifest the other. Therefore I say, in the next place, let us consider the several effects of the life of Righteousness, which are these. First, where ever there is a life of righteousness, there is a seeking after God, and after the things of God: Righteousness is of a divine nature, and therefore it always carrieth the soul wherein it is, up to God, from whence it came. As the fire being heavenly, doth always move upward; so righteousness because it is of God, doth always raise up the soul of that person in whom it is toward God. Hence it is that the righteous are described to be, a generation of them that seek the Lord, Psal. 24. and Psal. 27. 8. the Psalmist professeth that he will seek the face of god. People that have no life of righteousness are described Rom. 7 to be such as do not seek after God. But wherever there is a life of righteousness, there is a seeking after God, God in himself, God for himself, God as he is accomplished with his holy excellencies, and admirable Attributes and perfections; God as he is, take him altogether, is always the aim and scope, end, and object of the desire of that soul that is endued with the life of righteousness; so that when he prays, or receives the Sacrament, or hears the word, or whatsoever he doth, he seeks after God in all. And as he seeks after God, so he seeks after the things of God, the favour and mercy of God, the presence and fellowship of God, those glorious inheritances which are Gods, and are called his, because they are with him; the things of the kingdom of God, they are the things he seeks after, that hath the life of righteousness in him. Secondly, where the life of righteousness is, there is a sutableness of the spirit, and an agreement of the heart to the whole law of God. I beteech you observe this, The body of righteousness is nothing else but as it were the stamp of God's Law, there is a proportion and conformity between the one and the other; therefore in whomsoever the life of righteousness is in his spirit, there is a sutableness of disposition to the whole Law of God; so that howsoever there is much antipathy, and deformity, and unlikeness, and disagreement from the Law of God, yet notwithstanding there is something within that soul that is agreeable to the whole Law of God; so that there is no particular branch nor part of the Commandment of God, but it doth find a principle to which it is suited and agreeable, in the heart of all them that have the life of righteousness in them. And this I take it, is the meaning of that of writing the Law of God in their hearts; that is, the very Law of God in all the parts of it; it hath a stamp and impression, and a resemblance in the spirit of all them that have the life of righteousness. This the Apostle largely expresseth in that seventh of the Romans, from the 15. Verse and so forward, I consent (saith he) to the Law, that it is good, and that it is holy and just. They that have the life of righteousness, they do not only find a truth, and a justice in God's Law, but they do find a goodness, a loveliness in God's Law; there is a sutableness and an agreement between their spirit and the whole Law of God, not only in some, but in all particulars. Those branches of God's Law, which are most contrary to their customs and natural dispositions and inclinations, they see them good, they behold them amiable, they find a disposition in their souls suitable and agreeable thereunto: And hence is that of David, Psal. 119.6. Then shall I not be ashamed, when I have respect to all thy Commandments. There is the second thing. The third Effect of this life of righteousness, it is a discerning of the evil of sin. The want of the life of righteousness, is the very cause why people do not see the evil of sin: Many people do see the evil of the consequences of sin; the plagues and judgements that come for sin, but they do not see the evil of sin. Take sin in its own nature, as it is an unlikeness to the nature of God, as it is a transgression, and a going beside, a swerving from the Commandment of God, they do not see any evil in sin thus. But now where ever there is the life of righteousness, there is an apprehension and feeling of the evil of sin, as it is sin itself; and the reason of it is clear, because that the life of righteousness is nothing but an impression of the Law of God upon a man, therefore it must needs cause that soul in which it is, to know and apprehend the Evil of the transgression of Gods Law. In a word, they that have the life of righteousness in them, they do in their hearts apprehend sin to be the greatest evil, and the most bitter thing that is in the world, whether it be a great sin or a small sin, in regard of the matter of it: whether it be a secret sin, or a public sin in regard of the circumstance: however sin may differ, yet they apprehend the greatest evil and bitterness to be in all sin; thereupon it is, that they are as truly, though not as strongly, shy of the least sin as of the greatest; of the secretest sin, as of the most public and scandalous sin. You have Saint Paul for this, Rom. 7.24. Oh wretched man that I am, who shall deliver me from the body of this death? The remembrance of that Original corruption that was in his soul, and could never be rooted out, this made him to cry out for deliverance. Again Fourthly: Wheresoever there is the life of righteousness, there is a discovering and discerning of the several Particulars of sin and of unrighteousness. Light it doth discover all things that are foul and are amiss; and life doth oftentimes discover weaknesses, and illness, and straightness we know discovers crookedness; so where ever there is the life of righteousness, there is a discerning of that inward contrariety of unrighteousness that is in that heart. I know that no man can discern all the evils that are in his soul, because the life of righteousness is not perfect, but imperfect in this world; but yet notwithstanding he that hath the life or righteousness, he doth in part discover every corruption in his soul; he doth see in himself the corruptions that are contrary to the whole frame of righteousness, he doth see in himself the iniquities that are the transgressions of the whole Law of God. Hence it is that the children of God are so humbled; for a child of God, one that hath the life of righteousness in him, cannot be proud, for he having a life of righteousness cometh to see the death of sin in him, and to disscern in himself an universal contrariety in part to the whole Law of God. Hence it is also that they think worse of themselves then of any other, because by the life of righteousness, they discern the remnants of an universal contrariety that is in them to the whole Law of God. Lastly, The fifth Effect of the life of righteousness it is this. Where ever there is the life of righteousness, there are all the fruits of the Spirit in some part, and in some measure begun in them. The life of righteousness it is not the springing up of one grace, but it is the quickening of the whole body of grace in us; the whole frame of holiness, it is begun in them that have the life of righteousness; there are all the fruits of the Spirit to be found in that soul. What they are you may read in Gal. 5.22. Love, joy, peace, long-suffering, gentleness, faith, meekness, temperance, etc. I say, there are all the fruits of the Spirit begun in that soul; so that there is no grace that the word of God calleth for, that Christ hath, that the Saints of God ever shown forth, but he that hath the life of righteousness can discern it in some measure begun, or beginning in himself. Take the lowest and meanest Christian of all others, if he have the life of righteousness, he can find in himself (if he do not judge falsely) at least the buddings and blossomings of the fruits of the Spirit of God, of that which God requireth of his children. By the beginnings and buddings of grace, I mean, First, a discerning of the wants of grace; for usually the first work of grace is a discerning of the want of grace: The first work of the grace of humility, is a discerning of the want of humility; the first work of the grace of Faith, is a discerning of the want of Faith, etc. So that there is, I say, a discerning of the want of such and such graces, but that is not all; hypocrites may sometime see the want of grace, but there is together with a discerning of the want of grace, an apprehension of the excellency of grace, a hungering and thirsting after the getting of it, a high valuing of those that have it, and a constant use of the Ordinances for the obtaining of it. And to all these Effects of the life of righteousness, (as to the former Effects of the death of sin) you must add that Property, that it is lasting, it is a neverdying life: When this life of righteousness is quickened and begun in any, it increaseth and groweth up, it never dyeth, and is finally extinguished. Thus I have as briefly as I can, shown you how you may try yourselves, whether you have this death of sin, and life of righteousness, that is in all those in whom the Lord Jesus Christ is. Now then (my brethren) be exhorted I beseech you in the fear of God, to put in practice, and to make use of this Touchstone, and lookingglass. It is of use to all of us, not only to you that are the people of God, but to you that are not; not only to you that are not, but to you that are the people of God. These touchstones of the Scripture, these scales and weights of the Sanctuary, they are of use to all sorts of people. First, To you that have the truth of grace in you, it is of great use to you to try yourselves by, for by often trial you come to be settled and assured of the truth of your grace: And for want of this, you want the comfort of your interest in the Lord Christ, the comfort of your justification, and of your sanctification, and consequently of your salvation: You cannot but want comfort, so long as you want assured Evidences of the truth of grace in you. Again, you do not only want comfort, but you are disenabled to the service of God, and growth in righteousness by discouragements. Discouragements are to the people of God, as the cold wind, and frosts are to young buds; and whence cometh discouragements? Because people are not assured of the truth of their grace. And not only so, but lastly, you are not so careful and thankful to God as you should, only because you are not rooted in the certainty of the goodness of your estate. Therefore these trials are of use to you. And much more to you that are not yet in the state of grace. What is the reason that so many drop into hell, and are tumbled down into the pit of destruction, notwithstanding they live under the Gospel, and the preaching of it? It is because the Devil hath begotten in them vain hopes, groundless persuasions of their part in Christ, of the forgiveness of their sins, and salvation of their souls; and so while they have vain and groundless hopes, hence it is that they go to hell with a dream, and conceit that they go to heaven. Can we but once convince people that they are not yet in a right state, and that all their vain hopes and imaginary conceits are false, and will prove deceitful, there were a great deal of likelihood that they would obtain true grace, and so consequently come to be everlastingly saved. Therefore I say, it is of use to all sorts. I beseech you therefore make use of those signs that the Scripture giveth you, whereby you may try yourselves. Do not think that it is an irregular way to put people upon signs and trials. I confess there are some particular cases, wherein it is not safe for some particular persons, at that time, and in that case, to put them to try themselves by signs. But for the general it is necessary, and it is the duty of all people to look to signs, and to try themselves by them. And if there were nothing more, but this that is in the Text, me thinks it is an unanswerable Argument, to confute them that cry out against Signs and Evidences of the truth of grace. Doth not the Apostle Paul as plain as any man in the world can, put them upon the trial of themselves by Signs, telling them, that if they have such and such things in them, they are in a good estate, and if they have not, that they are in a dangerous and damnable condition? Therefore I say, put it not off, but make conscience to practise this duty, to view your souls in this, and the like looking-glasses. Especially considering that which our Saviour Christ hath laid down for a certain truth, That there are many called, but few chosen. There were four sorts of grounds upon which the seed of God's word was cast, and but one of those four proved good. There were six hundred thousand of the people of Israel that came out of Egypt, and went toward Canaan, and yet but two of them that went into Canaan. There were twelve Tribes which the Lord had caused to make them cleave to himself, as a girdle to a man's loins, and yet there were ten of those Tribes at one clap that were all cast off from being the people of God, and but two of twelve that did remain. You know how that the Apostle Paul telleth us in Rom 9.27. Though the number of the Children of Israel be as the sand of the sea, a remnant shall be saved. The Lord will put up righteousness in a short sum, I say, considering these things, that there are so many of those, that do profess and hope to be saved, shall miscarry, how much doth it concern us all to try ourselves? When as our Saviour Christ had told his twelve Discriples, that one of the twelve should betray him, every one began to put himself upon the examination, and asked their master whether it were he? Were they so careful every one to try himself, when Christ told them that one of the twelve should betray him, and shall not we be careful to try ourselves when as the Scripture telleth us, that scarce one of twelve shall be saved, and that eleven of twelve Professors are like to perish and miscarry? Oh the heart of man is exceeding deceitful; hypocrisy is very strong, and exceeding cunning, hardly is a man able to find out the state of his own spirit when he tryeth it with all his dilgence. But above all (my brethren) let me press you to this duty, to try and examine yourselves, considering the times we live in. These are the times wherein the Lord putteth people upon the trial: trying times, even times like the times of the Fuller's, purging his cloth, and the Goldsmith's refining his mettle: And there are more trying times like to come. Have we not woeful experience of divers falling away, some falling scandalously, perhaps being the Saints of God, david's, and Lots, and Noah's, and Peter's; for so it is possible that some that are the children of God, may yet notwithstanding fall into scandalous and offensive sins, through their want of watchfulness, and fear, and carefulness. But a great many do fall, and fall scandalously, yea many give all cause of fear that there never was the soundness and truth of grace in them, they went out from us, because they were not of us. Now I say, considering that there are those that do fall, such as take upon them the profession of religion, and are eminent in the ways of Christ, and in the Gospel, and yet fall, and fall desperately and damnably: Doth it not concern us all to fear, and upon fearing to try ourselves? When the Apostle discoursed of the fall of the Jews, how they were broken and cast off: What use did he teach the Gentiles to make of this? Let him that thinketh he standeth, take heed lest he fall. So say I; are these such times that many fall away? then such of us as do stand, let us also take heed that we do not fall. How shall we take heed of falling? Oh let us look to ourselves that we are sound; the ordinary cause of falling away is rottenness and unsoundness, when people in hypocrisy take up the profession of Religion. Therefore let us not make that use of the falls of holy men, as the people of the world do; if there be any that falls into any scandalous sin, and manifests himself to be naught at the heart, what use doth the world make of it? To fly upon God, and upon religion, and upon all professors of piety, and upon the Ministers and Preachers of the word: Oh say they, this is their Religion, they are all but hypocrites, this will be the end of them all. These kind of Uses doth the world make of the falls of upright men: whereas alas, there is nothing less use to be made of them than this: If so be that people were not desperately malicious against God, and all goodness, and that they were not shamefully ignorant, they would never make this Use of the falls and scandals of these men. For first of all, how can it blemish God, or Religion, or good men, because some that seemed to be good and were not good, do discover their rottenness, and unsoundness by their falls? What kind of blemish was it to the holy Apostles, and to the believers in the Primitive Church, that some that were amongst them did go out from them? What kind of blemish was it to the twelve Apostles, that one whom Christ kept familiar company with, and was conversant with the Apostles as brethren, did prove a hypocrite? Was Judas his desperate fall, a sign that the Religion and Preaching of Christ were naught, and the other Disciples hypocrites? None dare say so; and if it were not, then why should it now be a sign? They that do fall away, they do therefore fall away, because they are not religious, and not because they are religious. They therefore fall away, because they did not observe the rules of that religion they professed, and not because they professed it. And as it argueth thus an ignorance in people, so further, if so be that the world were acquainted with the Gospel, and works of God, they would know that the Lord hath decreed from all eternity, that in all ages of the Church, some that have been eminent in profession should fall away. There must be offences and scandals given, the Lord Jesus Christ himself layeth down the rule, Matth. 18.7. It must needs be that offences come. The Lord hath foretold it, and hath ever made it good in all ages and times of the Church, that there shall be offences and scandals; and that for good ends. First, to the making of them that are true hearted, to be more fearful, and watchful, and more diligently to try their own estates, and to fear lest they fall; and by this kind of painful and careful fear, the Lord doth keep them that they shall never fall. And another end is in regard of the wicked world, the world lieth in wickedness, and it is cursed and hated of God, and intended to damnation; and there are a generation in the Church which the Lord hateth and abhorreth, and hath appointed to wrath; and there are some that hate God, and Religion, and are glad of any occasion whereby they may reproach God and Religion, and may harden their hearts from the power and practise of Religion: Now in regard of these desperate wretches, the Lord hath appointed it, that in all ages some professors shall fall scandalously; that they that have a mind to have their hearts hardened against God and Religion, should have them hardened with a vengeance; that even as a man that is running in a way, and another having a mind to make him fall, casteth some stone or block before him that may make him stumble and fall: Even so, when the Lord seethe men desperately cavilling against Religion, studying how to harden their own hearts, and the hearts of others, the Lord will make his own children sometimes to fall, though that it is not so common, but ordinarily hypocrites to fall, and lie in their way as stones, that they may stumble and fall, and perish for ever. There is a woe to them that take scandals, all profane ones that will stumble at Religion, and reproach professors and profession because of scandals, there is a woe to them, and what woe? Even this, that those scandals are as so many stones tumbled in the way to make them break their necks in the pit of everlasting perdition. And, therefore thus you shall find, that usually where the ministry of the Gospel hath been any long time, and people have not been wrought upon by the preaching of the Gospel, are not brought to a powerful profession of religion, you shall usually find it, that the Lord doth suffer some professors or other in these places to fall scandalously; Is it not so in many places in this City? And therefore I beseech (my brethren) think of it, as you are afraid to be hardened, and to have a blackness upon you of God's wrath, take heed of making this use of the falls and scandals of any to harden your hearts against religion, or to tip your tongues with reproaches against the Gospel and professors, and so to grow to a hatred of the truth and power of godliness. But the use you are to make of it is this, Let him that standeth take heed lest he fall: Is one fallen? take heed thou dost not fall also; and to the end thou dost not fall, have a care to try and examine thyself: Look to thyself, that thou have a sure standing. Therefore I beseech you make use of this Looking-glass, take this text of Scripture, and by it try yourselves; if you be right, Christ is in you, if Christ be in you, there is a death or sin, and a life of righteousness. Thus much for the first Use. The second Use in a word, and that is for Comfort, and Terror. Is it so, that those that have Christ in them have a death of sin and a life of righteousness; then here is comfort to some of you, and terror to others of you. Comfort to all such of you as find in yourselves this death of sin, and this life of righteousness. Dost thou find, that there is this death of sin in thee, this life of righteousness in thee? Oh then be comforted, for thou hast Christ in thee, and thou art certainly in Christ; God is reconciled to thee, thy person is justified, thy sins are forgiven, and thy soul must be everlastingly saved, therefore be thou comforted. It may be there is not so great a death of sin in thee as there is in others, but there is a death of sin in thee: It may be there is not so full a life of righteousness in thee as there is in others, but there is a life of righteousness in thee: If there be a death of sin and a life of righteousness, Christ is in thee, though thou come short of that death and life that is in others: I pray is not the soul of man as truly in an Infant in the womb, as in that child that is borne and grown to some strength? Is not the soul of man as truly in a weak and sickly man, as in a strong and lusty man? Is not the life and sap of a tree in a plant that is truly engrafted, though but newly, and standeth in a manner lose, and scarce buddeth or blossometh, is it not as truly in that graft, as in a graft that is grown strong and hath borne much fruit? Even so is it in thee, and therefore be comforted. I desire to joy and glad your hearts that are in Christ, and have Christ in you; and I could not tell what better subject to pitch upon to bring you to comfort, because I know this is the main ground of all your discomfort, a doubt whether Christ be in you or not, therefore I thought it fit to show you your faces in this Looking-glass. If then you find in you a death of sin, and a life of righteousness, know that Christ is in you. When as the Scriptures, and Ministers from the Scriptures, do open to you clear signs and certain evidences of the goodness and truth of your estates, if you put away comfort then, you put away comfort when God speaks to you; you refuse to be comforted when the Lord will comfort you; you give the lie to God and to his Word; therefore take heed what you do, if by these signs, or any such which are clear and evident, grounded upon the word of God, you find your estates to be good, know then, and assuredly believe them to be good. It is true, I confess, the heart of man is so deceitful, that a man cannot try his own heart, and therefore the heart of man is so deceitful, that Ministers cannot try other men's hearts; none but the Lord Jesus Christ is only able to know the heart; none but the King is able to discern the man that had not on the wedding garment; you may pass the judgement of all the Ministers and Servants of the King, and be let in to the feast: Yet notwithstanding, though neither man himself nor Minister, is able to try the heart, yet this I confidently believe, that a man himself, and a Minister also may know and try the hearts of people, if so be they deal faithfully and plainly with him. Though no man can discover the secret wind of the heart, yet the word of God doth: this word of God doth not only lay down infallible signs, whereby people may know whether they are in the truth of grace; but the word of God doth lay down signs, whereby we may know whether we have those signs or no: therefore if people will in the humility of their souls, nakedly (so fare as they know their own hearts) openly, and plainly, and particularly judge them by the Scriptures, and observe their hearts in the course of Gods dealing with them, and their dealing with God, and accordingly apply the touchstone of the Scriptures; I am confident, by the signs and evidences of grace that are in the Scriptures, people may come to discern their own hearts, not by any virtue or skill of their own, but by the virtue and skill of God, whose power goeth along with his Word. It is true, a Hypocrite may deceive the quickest-eyed Minister in the world, if he will not openly lay his heart before him: and therefore good Ministers oftentimes speak peace to them to whom no peace belongeth; yet they speak the truth according to those evidences that are expressed to them. Were not the wise virgins deceived in the foolish? Was not David deceived in Achitophel? Were not the Disciples deceived in Judas? Yet notwithstanding, as I said, if people will sincerely deal with their fellow brethren, and with their Minister, and when God calleth upon them to try themselves, if they will turn their inside outward, if they will nakedly lay open the state of their own hearts, so clearly as they can discern, I doubt not, but the Minister of God from the word of God may speak assured peace, and give them certain evidences of the truth of grace. Were not these things thus, it were not possible we should ever come to assurance: it were in vain that the Lord hath given us so many signs and tokens, if by observing and trying, we might not come to discern the estate of our hearts. Therefore for such of you as in truth find from time to time, by these and the like evidences, the truth of grace in you, know you, that there is ground of comfort for your souls. And as this is ground of comfort to you that have these things; so it is ground of terror to those that want them. I know you are almost all frequenters of the Word, speakers well of the practice of religion, happily you have some reformation in you, happily you have some Ministers that speak peace to you, happily there is no disturbance in your consciences, happily there is some kind of joy and rejoicing in you in hearing the Word, etc. But my brethren, whatever there is that can be in you, if this be not in you, if there be not a death of sin, and a life of righteousness, be it known unto you, that Christ is not in you, neither are you in the state of grace: You may go on and please yourselves with dreams of a happy estate, because of such and such appearances of grace; yet this I assure you, if the death of sin be not in you, and the life of righteousness, Christ is not in you, nor never will be for you. Again therefore be amazed, and tremble, and fear, and cast away your vain hopes, all you that have not found the death of sin, and life of righteousness. Be assured of what the Lord Christ speaks in John 12. The words that I speak shall judge you at the last day. Be assured of this that the Lord Jesus Christ will judge your estates by these, and such like trials as these are at the last day; and if you cannot be found meet to be partakers of the inheritance of the Saints in light, by the Ministers, and Ministry of the Word faithfully dispensed from the Scriptures, you shall never be found meet to be partakers of it in the judgement of God at the last day; for so as the Word judgeth, God judgeth, and as the Minister judgeth while he keepeth to the Scriptures, the Lord Christ will judge at the last day. So that you see here is Comfort for some, and Terror for others: Comfort for such as have a death of sin, and a life of righteousness; though there be much corruption, though there be much weakness of grace in you, yet here is comfort for you, and terror for all others, whatever their moral virtues, and common graces, or their restraining gifts, or outward profession is. Well then, what now remains, but that in the last place, we be all exhorted from the Lord, to labour to increase the death of sin, and life of righteousness in us. They are but imperfect in the best of us, let us labour to make them both more perfect, to perfect the death of sin, and the life of righteousness. Why so? Because that the death of sin and life of righteousness, they are the Evidences of Christ's being in us, the evidences of the goodness of our estates; therefore the more these are, the more are our Evidences of our part in Christ, and the greater will our comfort be, and we shall make more sure our calling and election. This is that which the Apostle Peter meaneth, 2 Pet. 1. 5. Give all diligence (saith he) to make your valling and election sure. But how is that done? by making sure those things in yourselves that are the tokens, and signs, and evidences of God's Election. How shall this be done? saith the Text there, add one grace to another, to your faith virtue, to your virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, brotherly kindness; and to brotherly kindness, love: perfect your grace, increase the life of righteousness, perfect in you the death of sin, increase the ruin of the old man; the more you increase these things, the more you increase your Evidences of your part in Christ. What can you desire that is able to administer to you so much comfort, to provide so good a help for you against those fears we have so long justly feared; what can prepare you for those ensuing calamities that are approaching, as your Evidences of a part in Christ? But nothing can give you so much evidence of a part in Christ, as the death of sin, and life of righteousness. Therefore I beseech you, study above all things, what ever else you neglect, to increase and perfect in you the death of sin, and life of righteousness, that so the Evidences of Christ being in you may be certain. And so much for this time and Text. FINIS. GRACE. MAGNIFIED: OR THE PRIVILEGES OF THOSE That are under Grace. By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England. TIT. 2. 11. For the grace of God that bringeth salvation hath appeared to all men, etc. LONDON, Printed by G. D. for Francis Eglesfield, and are to be sold at the Sign of the Marigold in Paul's Churchyard, 1651. GRACE. Magnified: OR, The PRIVILED GES of those that are under Grace. SERMON III. Rom. 6. 14. For sin shall not have dominion over you, for you are not under the Law, but under Grace. THe blessed Apostle Saint Paul, having in the two former Verses exhorted the Romans to whom he wrote this Epistle, that they should not let sin reign in their mortal body; nor yield their members as instruments of unrighteousness unto sin. He cometh in this Verse to prevent a discouragement, which of all others is the greatest hinderer of our endeavours after holiness, and might happily dishearten these Romans, from yielding obedience to this exhortation, for they might think with themselves, that it was impossible for them to keep sin from reigning in them, and therefore it was in vain for them to endeavour to do what he had exhorted them unto. To prevent this discouragement, the Apostle in this Verse that I have read unto you, annexeth a promise to that his Exhortation, and in the name of God as●ureth them, that they shall attain to that which he had commanded them to labour for. He had exhorted them that they should not let sin reign in them, and here he promiseth that sin shall not reign over them. Before I come to speak of the words as they stand alone by themselves, let me observe one thing briefly from the coherence of them with the words going before, and that shall be only this, That God commandeth his children to do nothing, but he promiseth to make them able to perform it. Whatsoever God hath bid his people do; he hath promised that his people shall do it. It is a Point clear and evident from the Text, the Lord here commandeth them that they should not let sin reign in them, and here he also promiseth that sin shall not reign over them. It is as evident in other places of Scripture, I might give you divers instances thereof, but that I only purpose to touch this Point, and no more, because you see I gather it from the Coherence; yet I will name you one or two, for the fuller clearing thereof. God commandeth his people to fear his name, as you have it often in the Scripture; and in Jer. 32.39. he promiseth to give them a heart to fear him, I will give them (saith he there) one heart that they may fear me for ever, for the good of them, and their children after them. The Lord commandeth his people to love him, to set their hearts upon him, My son, give me thy heart, as you have it in the Proverbs. And the Lord promiseth, that he will make them set their hearts upon him, Hosea 2.14 I will allure her, and bring her into the wilderness, and speak comfortably to her; the word is, I will speak to her heart, as it is in some of the Margins of your Bibles: It is a metaphor alluding to the manner of a man, that having a desire to have the conjugal affection of such a maid, doth so set himself to allure her, and draw her, as to bring her heart for to love him, so faith the Lord, as I have commanded my people to give me their heart, I will allure them, and speak to their heart, so as I will make them set their hearts upon me. I need not give you any further instances, you see the point is clear, and directly issueth from the coherence of the Text with the foregoing words, and by these places and the like, you may see the truth of the Doctrine, viz. God's gracious manner of dealing with his Children, that he pmiseth to make them able to do whatsoever it is that he commandeth them to do. And this (my brethren) is the difference between the Covenant of works and of grace, between the Law and the Gospel. In the Law, (which is the Covenant of works) the Lord commandeth many things, but promiseth to help them in nothing; In the Covenant of grace which is the Gospel) the Lord commandeth nothing, but he promiseth to make them able to do it. If you ask me the ground, or reason of God's dealing thus with his Children. I answer, there is a double reason of it. The first is, Because it is God's purpose, that his children shall obey (in some measure) all his Commandments. It is the purpose of God, he hath decreed it from all eternity, that his people shall obey his Law; not perfectly, for that they have done only in Christ their Head, their Husband, their Undertaker; not legally, for that is impossible, considering their infirmities, but evangelically, in uprightness, though not in perfection; In truth, though not in measure and degree. This the Lord hath decreed from all eternity, that his people shall keep his Commandments, as you see it promised in Ezek. 36.17. They shall walk in my statutes, and keep my judgements, and do them. Now God's promises, they are nothing else but the expression of his eternal purpose to his children: so that whatsoever God hath promised to his children, that he hath from all eternity purposed to his children: God therefore having purposed this, that his children shall keep his Commandments in an Evangelicall manner, he must make them able to do it, for except God help them to perform what he requireth, it is not in their power to do it. In regard of obedience to God's Commandments, Gods children are as the world was before it was made, when it was nothing; there was no power in the world to have a Sun, or Moon, to have a Sea, or Firmament, to have men, or beasts, because the world was nothing. So there is no power in God's children to obey any Commandment, for in regard of obedience to God, they are as nothing, they are dead in trespasses and sins: therefore they are said to be created of God unto good works, implying, that before they were nothing. If therefore God will have it done, God must give them a power to do it. Indeed it is true, they ought to do it though they cannot, for they had a power once in Adam, therefore God may justly require it of them, yet they cannot do it, for they are nothing. Here is then the first Reason, why God hath promised to enable him to do all that he hath commanded, because he hath purposed and resolved that they shall obey him, and without his ability, they cannot obey him, for they are dead in sins and trespasses. The second Reason is, Because God hath (for divers wise ends) decreed, that all the obedience of his children shall come from Christ, and by Faith. This is express in the Scripture, to the end that no man might glory in himself, but that all glorying might be in Christ: God hath decreed this, that no obedience shall be wrought by any that is acceptable, but what shall come from Christ by Faith. Now if it come from Christ by Faith, than it must come by a promise, for there is nothing the object of faith but a promise, and a divine promise: To the end therefore they may have a promise, God hath promised to enable them to all he commandeth, that so they by faith resting upon this promise, they might come to this obedience by faith, and so may have nothing to glory in themselves. Here are the two Reasons of the point: And so you see the observation clear, that God commandeth his people nothing, but he promiseth to make them able to perform it. There is only this caution to be added, that howsoever God promiseth to enable his people to do all he commandeth, yet this shutteth not out their endeavour. His promise of enabling them is upon this supposition, that they do endeavour in the use of the means he shall appoint them. The Lord in promising doth not mean that they should be idle, and look that he should do all; but his promising includeth their endeavouring, and upon their endeavouring in the use of the means that God hath appointed, he hath promised to enable them to do what he hath commanded. And this is very express in that same of the Prophet, Ezek. 36. verse 27. and verse 37. laid together. In verse 27. there is a promise to make them able to keep the Law of God; I will put my spirit within you, and cause you to walk in my statutes, and you shall keep my judgements, and do them. But in verse 37. he cometh in with this caution (which I desire you to observe) Thus saith the Lord, I will yet for this be inquired of by the house of of Israel, to do it for them. As if he should say, it is true indeed, I have promised to enable you to all things I have commanded you, but yet know, though I have promised to do all, yet I will not do it without your endeavour, you must use the means (whereof prayer is one) and upon your using the means, I promise then to help you. If people he still and will not up and be doing, God will not be with them: it was the speech of David to Solomon, 1 Chron. 28. Up (saith he) and be doing, and the Lord shall be with thee. Implying thus much, that though God hath promised, yet God will not be with us to enable us to any performance, except we also be up and be doing. This therefore is no encouragement to lazy Christians, that rest themselves upon this, that when God would have them do it, he will enable them to do it, and so do not to their uttermost endeavour themselves: these are such to whom God will perform none of these promises. Well now, this caution being added, let us come briefly to the Use of the Point. And the first Use it is to show us the truth of that which the Apostle telleth us, 1 John 5.3. This is the love of God, that we keep his Commandments, and his Commandments are not grievous. Here is a Paradox, what, the Commandments of God not grievous; this the world cannot believe; The reason of the Apostles saying, they are not grievous, is because of our love to God; for whom we love, none of his Commandments can be grievous to us. But this Doctrine showeth you the truth of it, upon another ground. Are any of God's Commandments grievous, when God commandeth us nothing, but what he promiseth to make us able to do, so fare as shall be needful for acceptance, so we will endeavour ourselves? Indeed I grant, that God's Commandments are above the power of nature to obey: nothing harder to corrupt infirm nature than God's Commands, but yet seeing that God hath promised to enable us to yield obedience to every Commandment, so we will do our endeavours, what grievousness, or what unreasonableness is there in the Commandment? You may conceive it by this similitude: A King cometh to one of his Subjects, that it may be is not worth a thousand pound, and giveth him a commandment to pay ten thousand pound, but withal giveth him liberty to go to his Exchequer, and take it. If you look upon the greatness of the sum, and poverty of the man, it is a grievous command; but if you consider this qualification, that the King hath promised to give him sufficient to pay it, there is no grievousness in it. Thus is it in all the commands of God to his children, God commandeth us things above the power of flesh and blood, biddeth us do what is above the ability of nature, but withal, promiseth in the use of means, to make us able to do them, therefore there is no grievousness in the Commands. God in this case dealeth with his children, as Joab dealt with David, 2 Sam. 12.26, 27, 28. Joab he besieged Rabbah, and when he had in a manner taken it, he sendeth a Messenger to David, to bid him come and take it, that he might have the glory. Joab had run through the difficulties, he had in a manner done the work, but to the end that the glory might be David's, when Joab had done the greatest, he biddeth David come and do it. Even thus it is, between God and his people: it is the Lord that works all our works for us; it is the Lord that enableth us to obedience to all his Commandments, he makes it very easy, and yet notwithstanding, to the end we may have the glory of our obedience, and the reward thereof at the last day, when the Lord hath prepared it for us, he biddeth us come and do it, he putteth the honour upon us, but the power that doth it is his own; there is no grievousness in any of God's commands. Oh (my brethren) believe this, that you may be encouraged to put your necks into the yoke of Christ. Come unto me (saith he in Mat. 11.28.) and take my yoke upon you, for my yoke is easy, and my burden light. Is not this true, that God's yoke is easy, and his burden light, when he biddeth us do no more than he giveth us strength to do. Stand not out against the Lord Jesus Christ; do not refuse to subject yourselves to his Commandments, because the World, the Flesh, and the Devil telleth you they are a burden too great for you to bear: I tell you, they are easy, there is no more commanded, than strength shall be given to obey. Here is the first Use. The Second Use of the Point is to show us, how exceeding unexcusable all the defects and disobedience of God's people are. For why? There is nothing commanded them, but God hath promised to make them able to do it: if therefore they do not do it, is not the fault wholly their own? God hath commanded his children great things, but yet he hath promised to help them to do it all; if therefore God's children do not do it, is not the fault theirs? and what can they say for themselves? Thou art commanded to mortify thy lusts, thou art commanded to deny thyself, thou art commanded to keep thyself unspotted of the world, thou art commanded to have thy conversation in heaven, and abundance of such commands; thou dost none of these, what canst thou plead for thyself? What excuse hast thou to make to excuse thee from the guilt of these sins? All that thou caused say is this, I am flesh, and these Commandments are spiritual; I am full of sin, and how can I obey the Commandments of God? they are too great things for so sinful a creature as I am to do. True, but yet notwithstanding are they to great for God to do: Is not God able to make thee able to do them? Hath not God promised to make thee able to do them? Yes, where is the fault then? what is the reason thou dost not do them, but that thou walkest in so many transgressions? where is the fault? what canst thou say for thyself? Is not God able, or is not God faithful? Yes, God can do it, and God hath promised to do it. Surely then the fault lieth only in thyself. Consider it seriously, and you shall find one of these two things to be the cause of all the sins you live in, that are the people of God: Either this, that you are not willing to be made whole, you are not willing to be rid of your sins; or else this, that you are not able to believe the truth of what God hath said. One of these two is the cause of all the sins of God's people. First, thou art not willing it may be to be made whole, thou art not willing to obey God's Commandments. Truth, God hath commanded thee a great many things, but thou art not willing to do them, and because thou art not willing, therefore God doth not make thee able. For (my brethren) this is a sure rule, God never makes any able to obey, but they that first of all by God are made willing to obey. In Joh. 5. When our Saviour could cure that impotent man that lay at the pool of Bethesda, he first asked him this question (vers. 6.) Wilt thou be made whole? If so be he had not been willing, Christ would not have healed him. Why did Christ ask him the Question? To stir up in him a desire of being made whole, for God never giveth till we desire. Therefore look well, and it may be thou shalt find thou art not willing to obey God's commands, thou art not willing to subdue every lust; a lust, that is suitable to thy constitution; a lust, that is very sweet to thee through long custom, a lust, that is dear unto thee by reason of the pleasure or profit that it brings in, it may be thou art not willing to obey God in subduing this lust: But even as it was with Jacob when he cometh to let Benjamin go into Egypt, he striveth against himself, he would let him go, and he would not; necessity constrained him that he should go, but yet his affection made him unwilling he should go. This kind of struggling there is in God's people, when they look upon the command they know they must obey, but yet considering the dearness and sweetness of their sin, they are loath to obey: And this is the reason God doth not help thee in matter of obedience to his commands, because thy heart is false, and thou art not willing to it. Oh what a shame is this, when God requireth no more but thy will, not to let him have thy will! for thee still to be unwilling to obey, when Christ died for this end, that thou shouldst obey! But if so be thou canst clear thyself in this Point, and canst say thou ant willing to be made whole, look into thyself once more, and happily thou shalt find that thou art not able to believe that God will make thee whole. When the father of the possessed child (in Mark. 9) brought his son to Christ to be cured, Lord, (saith he, v. 22.) If thou canst do any thing, have compassion on us, and help us: If thou canst do it? (saith Christ). If thou canst believe, all things are possible to him that believeth. So I say to such of you as are willing to obey God's commands in all things, are you able to believe this Doctrine that I have this day preached, That God will make you able upon your endeavours to do all he commandeth? if you could be believe this all obedience were possible: But here is thy fault, (if it be not in the former) thou canst not believe God will give thee strength over every lust, a lust that is strong in thee by constitution, is strong in thee by custom, by education, a lust that hath so great a rooting in thee, that hath so often foiled thee; that God will help thee against such a lust. Because thou canst not believe, here is the cause thou canst not obey God's commands. What a shame is this for thee not to believe the God of truth; not to be able to take his word, when his word is confirmed by his promise, when his promise is seconded with his Oath, when his Oath is also accompanied with so many seals, as thou hast had renewed every time thou hast received the Sacrament of the Supper; and yet notwithstanding thou art not able to believe, what a shame is this! Thus you see how that the sins of God's people are altogether unexcusable; unpardonable they are not, mercy there shall be, but yet notwithstanding they are unexcusable. All your disobediences whatsoever they are, notwithstanding all the frailty of your nature, they are without all excuse: For the ground of your disobedience is either because you are not willing to obey, or else because you are not able to believe the truth of what God hath said. Therefore learn (I beseech you) to be ashamed of yourselves, and of those guilts and disobediences that lie upon you; there is great salt in yourselves; for though you have no power in yourselves, God having promised to make you able, you should have been able, if you were not guilty, either in want of a will to be cured, or in want of ability to believe what God hath said. Here is the Second Use. Again the third use of this point is to teach us what is the only and ready way to be able to obey God's Commandments. This is a thing which all that are truly godly desire much to know, and this point teacheth us, The only way to be able to obey God's Commandments is to believe; It ariseth thus, God hath promised to make his people able to do all that he commandeth: if God hath promised it, than they have no power but from God: it were but a slight thing for God to promise that, which they could do of themselves: God having therefore promised it, it plainly appeareth they have no power of themselves to do it: and God having promised to do it, they must have this power to do it, by laying hold upon the promise, and that is by believing. So that the only way to attain to any obedience, is by faith to lay hold upon the promise of God; In a word, all strength to obey cometh by promise, the promise is made ours by believing, there is no way therefore to obey but by believing. Hence it is, that in 1 John 5. 4. Faith is called, our victory, whereby we overcome the world; by the world is meant all sin, faith is our victory, that is, the instrument of our victory, as a sword is called the soldier's victory, because it is the means whereby he gets the victory: Faith is the means whereby we come to have victory over the world. Hence is that also in john 6. 29. They had asked our Saviour Christ this Question: What shall we do to work the works of God? How shall we be able to do it? saith Christ, This is the work of God, that you believe on him whom he hath sent. There is no way to come to work God's work, to obey God's commands, but to believe in the promise of God, whereby he hath engaged himself, to make thee able to do whatsoever he commandeth. Oh then, you that would fain better your obedience in these times wherein God's judgements be abroad, when God so much expects we should grow better; for I persuade myself, there is never a child of God, but is much desirous to be more obedient now than ever, now in these evil times; and I should much suspect that soul yet to be under the power of Satan and sin, that by the judgements of God that are abroad, is not provoked to a resolution, and endeavour to better obedience. Now I say to such of you as desire to grow better in obedience, learn the way. Observe what the Text saith, Neh. 8. 10. Be not sorry, for the joy of the Lord is your strength. Would you have strength to obey God's Commandments better than ever? Here is the way, do not give way to sadness, and dumpishness, and discouragements. Godly sorrow is to be admitted, and is a great help of bettering your obedience, but such a sorrow as doth afflict your souls, and keep them under discouragements, this is not to be admitted; strength of obedience lieth not in this slavish fear, but it is the joy of the Lord, that is your strength: Get the joy of the Lord by believing that God will make you able to obey whatsoever he biddeth, and that will make you able to obey. Here therefore is the way, search out the promises wherein God hath engaged himself to help you in any duty you would perform: When you have found out that promise, labour to rest upon that promise, labour to believe that as God hath promised to make thee able to do it, so he will make thee able to do it in the use of means. And I say unto thee, According to thy faith it shall be unto thee: Here than is the third Use. God hath graciously undertaken to enable his children to do all he biddeth them to do, therefore the only way to do what is commanded, is to get faith to rest upon the promises, wherein the Lord hath engaged himself to help us to do what he hath commanded. First of all, find out what is the will of God that thou shouldst do. Secondly, work thy heart to a willingness, and desire to do it. Thirdly, Bring thyself to trust upon God in the use of his means for ability to do it; and then in the next place thou shalt be able to do it in such a measure as God will accept. The fourth and last Use of this Doctrine is, for a singular encouragement and consolation to all that are Gods children. Thou that art one of Christ's, here is thy comfort: Whatsoever God in his word biddeth thee to do, he by his promise hath undertaken to make thee able to perform. Truth it is, the things that God hath commanded thee to do, they are wonderful hard, even impossible to flesh and blood; but yet notwithstanding to thee easy and possible, because God hath undertaken to give thee strength to do them. So that thou hast great cause to be encouraged, considering the power of God: the power of God is with thee, it is bound to be thine by his promise, and if God be able, thou shalt obey whatsoever he hath commanded thee, so thou wilt believe this promise, and use the means. Indeed I grant many of God's children are not enabled to do what God hath commanded; but the reason is, (as I shown before) either because they are not willing, and that is horrible baseness; or else they are not able to believe this Doctrine, and that is horrible infidelity. But if thou couldst but believe all that God hath said, thou shouldst be enabled to do whatsoever God requireth of thee to do, in an Evangelicall manner. Thus the Lord Christ encourageth and comforteth his Disciples, in Mat. 19 24. I say unto you (saith he) that it is easier for a Camel to go through the eye of a needle, then for a Rich man to enter into the Kingdom of Heaven. Here was a Doctrine that stumbled the very Disciples themselves, for when they heard it, the Text saith, They were exceedingly amazed, saying, who then can be saved? Surely it is impossible for any to be saved if this be true, that the man, whose heart cleaves to any of these temporal things, cannot be saved, (for that is the meaning of the words, though Christ instanceth in a rich man only, yet it is true of a voluptuous man, and of all those that have their hearts cleave to any thing in the world) if this be true, it is impossible for any man to be saved, for it is impossible for any man but to have his heart cleave to something in this world, either friends, or honours, or riches, or pleasures. How doth Christ comfort them against this impossibility? In verse 26. saith he, With men this is impossible, but with God all things are possible: as if he should say, It is true I grant, that it is impossible for any man to be saved, if you look to the power of man, because it is impossible for a man not to idolise some outward thing; but yet notwithstanding with God it is possible. God can make a man live in the world, and yet have his affections divorced from all things in the world; and God will make you do this, because he hath promised to you, being his children, that whatsoever he biddeth you do, you shall be enabled to do in such a measure as he will accept. Therefore as Christ comforted his Disciples, so let us comfort our own souls; what God hath commanded, he will make us able to do, therefore let us up and be doing, and believe the promises, and we shall prevail to an Evangelicall obedience. Thus much for this first Doctrine, that the Lord doth deal thus graciously with his children, that whatsoever he biddeth them to do, he will enable them to do it; he commanderh them, that sin should not reign in their mortal body, and here he promiseth, that sin shall not have dominion over them. Having observed this from the coherence of the words, let us now come to the words themselves, sin shall not have dominion over you, for you are not under the Law, but under grace. You have here first a promise. Secondly, the ground and reason of the promise. First of all a promise in the former part of the words, sin shall not have dominion over you. Secondly, the ground of the promise, in the latter part of the words, for you are not under the Law, but under Grace. Let me briefly open the words unto you; and I will begin with the first, sin shall not have dominion over you. For the understanding of this, you must know, there is a double dominion of sin, the one is, when sin reigneth to obedience; the other is, when sin reigneth to death. First, I say, there is a reign or dominion of sin to obedience: that is it which is spoken of in the 12. verse of this Chapter, Let not sin reign in you, that you should obey it in the lusts thereof: This dominion of sin, is when as sin doth sit in the soul, as a King sitteth upon his Throne, and commandeth the heart of a man, and all the members of his body, as a lawful Sovereign doth command his Subjects. The other reign of sin, which is a reign unto death, is that which is spoken of in Rom. 5. 21. there the text saith, Sin hath reigned unto death; and that is nothing, but the power that sin hath to damn all those whom it hath lorded it over. Now both these are meant in the Text, for both of them go together, the reign of sin to obedience, and the reign of sin to death and damnation: even as the light and heat of the Sun go together, so doth the dominion of sin to obedience and damnation go together. sin reigneth to obedience, that is, wherever sin is in the soul of a man as a King, making a man to obey it in his commands, as a Subject doth his Prince: there also will that sin reign to the damnation of that man. Both of them are meant in the words. So then the meaning of the words comes to this effect, that sin shall neither have dominion over you to obedience, nor to damnation: sin shall neither reign over you, to make you obey it as a Subject his Sovereign, nor to damn you for obedience of it. This is the meaning of the promise, and this is a promise that is made to all believers, to all that are members of Jesus Christ. And the observation that I note from thence is thus much, that Sin shall never reign in the children of God, so as to make them obey it as a Subject their King; nor so as to damn them for obeying of it. The Point you s●e is no more than the words of the Text explained: sin may dwell with a child of God; and sin may dwell in a child of God, Rom. 7. 17. It is no more I, but sin that dwelleth in me: But sin shall never reign over a child of God, neither to make him obey it with full consent of will, as a Servant doth his Master's commands, or as a Subject doth his Sovereign's laws, nor yet to damn him for obeying of it: thus sin shall never reign over any child of God, though it may be in him, and dwell with him, yet it shall never reign over him. The truth of this you may see in Rom. 6. 18. Being then made free from sin, you became the servants of righteousness. He is not made free from the presence of sin, nor from the power of sin, for Saint Paul professeth of himself, Rom. 7. 23. I find a law in my members, that is sin, rebelling against the law of my mind, that is the grace of God that is in me, and bringing me into captivity to the law of sin. Therefore sin may be in a man: A child of God is not free from the guilt of sin neither. But how then is he free from sin? Thus, he is free from the dominion of sin; sin doth not reign in them as a Lord and King; sin doth not reign in them so as to damn them for it. This is that also in Luke 1. 74. 75. That he would grant us, that we being delivered out of the hands of our enemies, might serve him without fear, in holiness, and righteousness, all the days of our life. Observe this Text; Every one that is a child of God is delivered out of the hands of his enemies, that is, out of the hands of his spiritual enemies, the world, and the flesh, and the Devil; and he is delivered out of the hands of these enemies, that he might serve God without fear in holiness and righteousness: But how can any man be thus delivered from hell, and sin, and the Devil, to serve God without fear in holiness, and righteousness, if he be not delivered from the reign and dominion of sin, both as a King, and as a Judge to damn him. So that you see the Doctrine is cleared, That all that are God's people are delivered from the reign of sin, sin neither reigneth in them to Lord it over them, nor to damn them. I will briefly give you the grounds of the point, and so come to apply it. The first Reason why all Gods children are delivered from the domnion of sin is, because that all the reign of sin, both as a Lord and as a Judge, both to damnation and to obedience, it all cometh through the justice of God, which hath jest us thereto, to punish all sins in Adam: Now Jesus Christ he satisfieth the justice of God, he appeaseth the wrath of God, in all particulars wherein we have provoked him: God's justice being satisfied, he takes off the punishment, and so delivereth his people for whom Christ hath satisfied from the dominion of sin, both to obedience, and to damnation. This then is the first Reason, Because Christ he hath satisfied the justice of God, and hath delivered all his people from that curse, and that misery that lay upon them by the Law. This is that you have in Gal. 4. 5. God sent his Son made of a woman, made under the Law, to redeem them that were under the Law. We are under the Law in a twofold respect: First, we were under the accidental power of the Law, whereby the Law through our corruption did multiply transgressions in our souls, and beget sin upon us, as a man begetteth children. Secondly, We were under the Law in respect of the curse of the Law, the Law cursing all that broke it, and cursing of them to damnation: we were under the curse of the Law in this respect. Now Christ hath redeemed all his children from under the Law in both these respects: First, in the first respect, he hath redeemed all his children from under that accidental power of the Law, where by the Law had power through our corruption to multiply transgression upon occasion of every Commandment it gave; for the Law of God commanding and forbidding, and our corruption being strong in us, we broke every Commandment, and so the Law occasioned a multiplication of transgression: Now the Lord Christ hath delivered us from under this accidental power of the Law in some measure; so that how soever still through the remainder of corruption, the Law occasioneth a great many sins in us, because it commandeth, and we do not obey; yet the Law doth not occasion any reigning sin, because there is nothing the Law commandeth but we obey it in some measure, I pray observe it. They love the Law of God, they strive to obey it, they grieve when they cannot obey it, now this according to the Gospel is counted obedience. Thus Christ hath delivered us from the Law, as it did occasion sin to reign in us. Again secondly, Christ hath delivered us from the curse of the Law: for Christ having satisfied the justice and wrath of God for our transgressing the Law, the Law can have no force to curse us. Here is the first reason why sin cannot have dominion over God's people, Because Christ hath satisfied God for the sins of his people, redeeming them from under the Law. Secondly, Because all that are Christ's people must be like unto Christ: Thereupon it is that the children of God are said to put on Christ; they are said to live the life of Christ, to be the members of Christ, to be the brethren of Christ, the branches of Christ: All these Metaphors are to show us, that there is a likeness between Christ and all that are his people. Now as they are to be like Christ in other things, so in these two things. First, sin had no dominion over Christ, it never Lorded over him to obedience. Secondly, Death and damnation never had power over Christ: First, sin had no dominion, no power over him; Christ indeed was oft tempted to sin, but he never obeyed sin: The world set itself to ensnare him, the Devil set himself to draw him into sin, but neither world nor Devil, could never have any power over him to bring him under sin. Indeed Christ was under the guilt of sin, for he bore our transgressions, but Christ was never under the reign of sin, sin had never any power over him to make him obey it. In this must all the people of God be like unto Christ; that as sin had no power of Christ to make him obey it, so sin must have no power over any of God's people to make them obey it. Now there is a double obedience. The one is, when as sin is obeyed at all; the other is, when as sin is obeyed with full consent of the will. The first, when sin is obeyed at all, though it be with grief and opposition, from this obedience of sin shall the people of God be delivered in due time, in the world to come, after death, than they shall be perfectly like Christ, when they shall be perfectly freed from doing the commands of sin. But from that other obedience of sin, to obey it with full consent of will, as a child doth the father, as a subject doth the law and commands of his Sovereign; from this obedience of sin, Christ delivereth his people in this world, and so in part they are made like unto him in this life, while they are freed from the reign of sin, so that though sin captive them, yet sin doth not Lord it over them, neither do they obey sin fully with consent as a Subject his Sovereign. Again, secondly, death had no power over Christ, Rom. 6. 9 Christ being raised from the dead, dieth no more, death hath no more dominion over him. The Lord Christ indeed was once seized upon by death, he was once under the power of a temporal death; but he being once raised from death; death now never can reach Christ any more. In this also must all God's people be like unto Christ: Indeed it is true, once death and damnation had dominion over us, we were under the guilt and sentence of condemnation, as Christ was once under death, but as Christ once being delivered from death, death never after had dominion over him; so all that are the people of God, being by Christ delivered from the sentence of damnation, it shall never come to have dominion over them. Once they were under the power of sin to damnation, but now by Christ they are delivered from it, death hath no more dominion over them; howsoever a bodily death prevaileth so far as to part body and soul for a while, yet not so as to expose them to damnation. To the end therefore that there may be a proportion between the root, and the branches, between the head, and the members, between the elder brother, and the rest of the brethren, between Christ and the people of God, hence it cometh of necessity, that sin must not have dominion over any of God's people. To apply this Point now thus opened and cleared. It serveth first for Instruction, to teach us the falseness of that Position that is in the world, That all men are sinners alike, that there is no difference between sinners in the world. When any of God's Children come to a wicked man, a drunkard, a whoremaster, a swearer, etc. and tells him of his sin, saith he presently, we are all sinners alike, I have my vice, and you have your vice, one man hath one sin, and another man another, but sinners we are all alike. This is a damnable opinion, and a mark and brand of a wretched person. But now this Doctrine teacheth us, that howsoever it is true, that God's people and others are all sinners, and alike by nature, yet there is a great deal of difference between God's people that are under sin, and the unregenerate man. Indeed God's children they are under sin, but (mark it) they are not under the dominion of sin; thou art under the dominion of sin, but they are not under that: There is the difference, we are all sinners, but we are not all alike sinners. We that are the people of God are under the guilt and power of some sins, but yet we are not under the dominion of any sin: Sin hath neither dominion over us to rule us as a Sovereign doth his subjects, nor to damn us as it shall do them that are not in Christ: But as for thee that art a carnal wretch, thou art under the dominion of sin, thou dost obey sin in the lusts thereof; if sin bid thee do a thing thou dost it, and dost it withal thy heart: and so as thou art under the reign of sin, so thou art under the damnation of sin, except by faith and repentance thou cometh out of this condition Therefore learn that there is a difference between the people of God, and the men of the world: we are all under sin, but not under the dominion of sin, as the world is. Secondly, The second Use is, for Consolation: and it is a point of wonderful comfort to all the people of God; I do not speak now to them that are unregenerated, that are Aliens to the Commonwealth of Israel, strangers to the Covenant of promise, that are without Christ and God in the world: this is children's bread, and it belongeth not to such dogs as they are: But I speak this to all that are in the Covenant, to all that are borne again: And that you may know to whom I speak, take this one sign; such of you as are as truly burdened with the presence of sin as with the guilt of sin: such of you as are as truly offended with the filth of sin, as with the punishment of sin; such of you as do desire as truly to be rid of sin it self, as to escape damnation for sin: in a word, such of you as are sensible of the corruption of your nature, and groan under it, as under the greatest misery you can possibly lie under: such of you as maintain an invincible opposition against the sins of your nature, and make them your daily conflict, you are God's people, and to you I speak at this time. Here (my brethren) is comfort for you, sin may be in thee, it may foil thee, it may have sometime a great power over thee, yet notwithstanding be of good comfort, sin shall never have dominion over thee, it shall never make thee his subject, it shall never damn thee. I pray take notice of the speech of God to Saint Paul, 2 Cor. 12. 8, 9 The Apostle was troubled with his corruptions, and he prayed thrice to be rid of it: (here is a sign of God's child, though he have corruptions in him, yet he is restless under them, and he never giveth over praying, till God deliver him from them; Paul prayed thrice) that is often, he could not be quiet till he were free from it, it was as a thorn in his foot: what answer doth God give? My grace is sufficient for thee. As if he should say, Paul be of good comfort, art thou annoyed with corruption, yet notwithstanding, My grace is sufficient for thee; thy corruption shall never have dominion over thee; well may it dwell in thee, never shall it reign over thee; well may it foil thee, never shall it conquer thee; thou shalt never come to be overcome with thy corruptions, so as to give up thyself with full consent of will to obey thy sins: My grace is sufficient to keep thy corruption from reigning over thee, though I will not keep it from dwelling in thee: My grace is sufficient to keep sin from damning of thee, though I will not yet keep it from molesting of thee. Here is comfort for thy poor soul therefore, that art burdened and grieved with the sense of thy corruptions: As the Lord resolved, that he would not for a time drive out the Canaanites from among the people of Israel, but yet they should be Tributaries to them, and acknowledge them for their Sovereign: so the Lord hath resolved, that sin shall dwell in thee, but yet it shall be a Tributary, it shall never sway the Sceptre, it shall never wear the Crown, it shall never set on the Throne of thy soul; and not prevailing to reign over thee, it shall never prevail to damn thee: Be of good comfort therefore, God will deliver thee from all dominion of sin, yea, he hath done it already. Oh how did Saint Paul cry out, Rom. 7. 24 Oh wretched man that I am, who shall deliver me from the body of this death? Here is a true sign of God's child: they that have not this are none of Gods; by reason of the remainders of corruption, which is as death in him, (therefore the Apostle here calleth it, the body of this death, he meaneth original corruption, but calleth it, a body of death, because it is a death to him, and he had rather suffer death then have it in him) by reason of this he counteth himself miserable and wretched, Oh miserable and wretched man that I am, who shall deliver me from the body of this death; he would give all the world if he had it, but to be delivered from the presence of sin: this is the state of God's children, nothing in the world burdeneth them so much as the presence of their corruptions; they are not pleased when they break Gods Commands; they do not make it their trade to commit sin, it is the greatest grief, and shame, and wound their soul hath. Well, how doth Saint Paul comfort himself against the remainders of corruption in him? I thank God (saith he) through jesus Christ our Lord: As if he should say, why do I thus dismay myself: sin is in me, but yet notwithstanding, sin shall not have dominion over me, by Christ I am delivered from the reign of sin, Oh thanks be to God, through jesus Christ. Here is consolation, take it, and encourage yourselves by it, against the remainders of corruption that are in you. God hath left sin in you, but why? It is but to serve you, as the Canaanites that were left in Canaan; they shall not reign over you, saith God, they shall be Tributaries to you, to draw water, and to hue wood for the service of the Sanctuary, to help you in offering up Sacrifices, they shall be your servants. I speak this to your comforts only that are the Lords, sin is left in you, not to reign over you, but to serve you. You are Priests to God the Father, and you must have Sacrifices to offer up unto God: of old God made his people offer up costly Sacrifices, Oxen, and Sheep, and Calves: but now sin serveth the turn; the sin that is in thee serveth thee for Sacrifice, every sin that thou mortify it is as pleasing a Sacrifice to God, as if thou offerest up an O xe, or a Sheep: thus they are thy servants, and they save thee cost, they serve in stead of Sacrifices, they serve to draw water and cut wood: thy sins they do more further thygrace than any thing else; they help thee to draw the water of godly sorrow, of true repentance; they help thee to prise the mercies of the Lord Jesus Christ; they help thee to humility, to meekness, to a spirit of compassion to others; in a word, nothing doth thee so much service, as the sin that is in thee. Be of good comfort therefore, if thy sins be grieved for, striven against, laboured against, they further thy reward for all eternity. Here is the second Use. The last Use is for Exhortation, in as much as you that are God's people see that sinve shall never have dominion over you, be exhorted therefore to fight against your sins: you have a good cause, you are sure of victory, oh than play the men. Soldiers that have a good cause, and have good hope of victory, how manfully do they fight; and yet they are not sure of victory neither. But thou that art one of Christ's, what cause can here be better than thine? the cause of Christ against the Devil; what greater assurance can there be of obtaining the victory, seeing God himself is engaged in the quarrel? the word is gone cut of his mouth, he hath said it, Sin shall not have dominion over you. Oh then stand it out against sin, never yield the bucklers to thy corruptions that make hard upon thee, make the battle fresh and strong against thy lusts; though thou art foiled again and again, never give over conflicting, for God hath said it, and his words shall never fall to the ground, that sin shall not have dominion over thee; he hath engaged himself in the cause, and if God be true and able to keep sin from reigning over thee, thou shalt be sure to have the victory in the end fall on thy side. Thus much for the first part of the verse, the promise that the Apostle makes to the people of God, Sin shall not have dominion over you. Let us now come as briefly as we can to the second part of the verse, and that is, the ground and reason of this promise, For you are not under the Law, but under Grace. Give me leave in a word, to observe something in the general, before we come to the words themselves. The Apostle had expressed a great deal of sweet encouragement to these Believers, in that he promiseth in the name of God, that sin should not have dominion over them; the ground and reason of all this is, because they were not under the Law, but under Grace. This teacheth us thus much, and I will note it in a word by the way. That All the encouragement we have from God it is all of Grace. It is not by works, for than it would come by the Law, but it is by Grace, that is, of God's free mercy, of his free gift. This is it that the Papists, and the old Pelagians, and divers other Heretics will not give to God, that all that we have for matter of encouragement is of Grace. Again, we may also observe another thing: the ground of mercy, which the Apostle here had expressed to the people of God, he makes it come by Grace, and not by the Law. But how cometh this grace to them? It cometh by Christ, and by the Gospel. The Lord Jesus Christ he is the meritorious cause of all this grace: the Gospel, that is the Revealer, the Preacher of this grace, the Instrument, whereby God doth make known and communicate it to us. In as much then as the Apostle makes the ground of all the mercy that believers have to be by grace, and that grace cometh by Christ and the Gospel, you may learn in the next place in the general, this instruction also. That All the privileges and mercies that we do enjoy, they all come to us by Christ, and by his Gospel. So much is here included in the word Grace; by Christ and by the Gospel come we to enjoy, all the favour and mercy from God, that we do enjoy. I will show you a little in brief, how that by Christ we come to enjoy all the grace and favour we do enjoy. See first that place in Rom. 5.18, 19, 20. there the Text plainly showeth, that as all our misery, and all the displeasure of God came on us by one man, that is by Adam, so all the mercy and the favour of God, with all the comforts and privileges that we do enjoy, they come to us by the second man, that is, by Jesus Christ: you may read the place at your leisure, you shall find it express in the Text. This is it also you shall see as plainly expressed in the first Verse of that Chapter; Being justified by faith we have peace with God, through our Lord Jesus Christ, by whom also we have access by faith into the grace wherein we stand: Observe, peace with God it cometh by Christ; access to that grace with God wherein we stand, is all by Jesus Christ. And as it is thus for Christ, so it is also for the Gospel, whatsoever privileges or favours from God we enjoy, they are all through the Gospel, 2 Thes. 2.14. Whereunto he called you by our Gospel, to the obtaining of the glory of the Lord Jesus Christ. All our glory cometh by Christ, all this glory of Christ is partaked of us through the Gospel. And hence also is that in 2 Tim. 1.10. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light, through the Gospel. Still you see the Gospel is made the means whereby we come to enjoy those favours and privileges from God that we do enjoy. But you may object, if so be all the grace and favour God's people have had with God come by Christ, and by his Gospel; then how came they to enjoy it that lived before the coming of Christ, and the preaching of the Gospel, the Patriarches and Fathers from Adam to Christ? To this I answer, that as they (so many of them as were believers) had the same grace and favour with God that we have, so they also had the same Christ, and the Gospel that we have. Christ and the Gospel was as well made known to them as to us; and by Christ and the Gospel, they came to enjoy that grace with God, which they had, as well as we do. Hercupon it is that Christ professeth that Moses and the writings of the Prophets did bear witness of him as he speaks in Joh. 5.46. And the Apostle Saint Paul speaking of the unbelieving Jews, layeth down the cause thereof, not to be a want of the revelation of Christ, in the writings of Moses and the Prophets; But (saith he, 2 Cor. 3.14.) their minds were blinded, for until this day remaineth the same veil untaken away in the reading of the Old Testament, and even unto this day, when Moses is read, the vail is upon their heart. Christ and the Gospel are revealed in the Old Testament as well as in the New, only here is the difference, there was a vail put over their minds that they could not see this Christ, and this Gospel that was revealed in the Old Testament. And therefore the same Apostle in 1 Cor. 10.3. professeth, that the believing Jews of the Old Church did eat of the same spiritual meat, and did all drink the same spiritual drink: For (saith he) they drank of that spiritual rock that followed them, and that rock was Christ. They were partakers of the same Christ, and of the same Gospel that we are: The difference is only this, They that were before the coming of Christ, they had the Law in a greater plenty, and they had the Gospel in a greater scarcity than we have: They had more of the Law, and less of the Gospel, we have less of the Law, and more of Christ and the Gospel. They had not only the Moral Law, but the Judicial Law, and the Ceremonial Law; whereas we are delivered from the Judicial and Ceremonial Law, only so far as there was in any of them a Moral Equity. And as they had more of the Law, so they had less of the Gospel; Christ indeed was preached to them, but it was in Types and Figures, but to us Christ is preached nakedly; the Gospel indeed was revealed to them but very darkly, very obscurely; but now to us it is preached in an open and full manner. But you will say, what is the reason that God put this difference between the people of God before Christ and since? I answer, The Reason was this, Because that before Christ the Church was in his infancy, in his childhood, therefore as great Heirs, so long as they are under age are put to Tutors and Governors, and do not enjoy so noble a manner of conversation, as they enjoy after they come to Age: so the Lord served the Church, while the Church was in infancy, till the coming of Christ she was under the Schoolmaster of the Law, of Shadows and Types, and of those Shadows and Types, whereby she was nurtured and fitted up in a meaner and lower manner, than she is now being of age. But now since the coming of Christ, the Church is come of Age, and therefore now God doth reveal himself in a more excellent manner than before. Why should God thus, while his Church was under age, keep it under Tutors and Governors? The reason was this, That he might prepare the Church to receive the Doctrine of Christ and the Gospel; for the nature of man is so exceeding opposite to the doctrine of Christ and the Gospel, that if it had not been long framed by the tutor of many hundred years by the Law, it had never been convinced of the necessity of salvation by Christ, and the Gospel. All these things you have laid down to us in Gal. 3. from Verse 19 to the 5th Verse of the fourth Chapter, wherein the Apostle openeth these things to us at large. Thus briefly you have seen this Point also opened to us, That all the favour and privileges that the people of God enjoy, it is all by grace, that is, by Christ and by his Gospel. I will only make a Use or two of this point in a few words, and so pass it over. First this Doctrine serveth to check their unthankfulness, that do enjoy the Gospel, and are not abundant in thanksgiving to God for it. Whatsoever thou hast, whatsoever boldness toward God, whatever access into his presence, whatever hope of pardon, whatever victory over corruption, whatever change of nature, whatsoever thou hast that bringeth thee, or furthereth thee in grace and favour with God, all is by Christ and the Gospel. Whence is it then that thou art so unmindful of Christ, and so unthankful for Christ and the Gospel? There are three unthankfulnesses, and unmindfulnesses which the Scripture marks. The first is that of the chief Butlers forgetting the kindness of Joseph: The other is, that of the King of Egypt's forgetting also the kindness of Joseph. And the last is that of Joash, his forgetting the kindness of Jehojada the high Priest. These are branded for their unmindfulness of the great favours they had received. But all these put together, are not so deeply to be charged with the guilt of unthankfulness, and unmindfulness, as we are that live under the Gospel, and enjoy such great favours by Christ and the Gospel, and yet are no more thankful for them than we are. The other Use shall be for an Exhortation, to provoke you above all things to prize Christ and the Gospel, as you prise life, liberty, pardon of sin, favour of God, salvation of souls, so prize Christ and the Gospel, for by them you have all these. Even our outward privileges (my brethren) come by the Gospel; the Gospel of peace hath brought a great deal of peace to this Land; temporal honour, prosperity, renown, and plenty hath come to us by the Gospel. But those things that above all are prizeworthy, are the favour of God, the peace of conscience, the victory over corruptions, etc. These things they are all brought to us by Christ and the Gospel. Therefore let us prise these above our lives or liberties. Great cause have we of this age to fear that Christ and his Gospel are departing from us; we cannot but see that there are those things among us, that usually cause Christ to departed, we have a great deal of intemperancy, a world of profaneness and impiety, etc. These things are usually forerunners of Christ's going away, and carrying his Gospel from a Nation. Let us therefore more fear the loss of these, than the loss of our own lives. We may lose our lives, and yet keep the favour of God; we may lose our lives, and yet enjoy all the Privileges of the people of God; but if Christ and the Gospel be taken away, so many of us as have not made a sure part for ourselves in Christ, and in the Gospel, we lose all favour with God, and all the privileges of the new Covenant. Therefore let us bestir ourselves within the bounds of our callings; to the uttermost of our abilities, both by praying, and every way that God hath appointed (more than for our lives) to preserve among us Christ and the Gospel. Thus much briefly for those general Observations that lay in our way, which I could not well pass over without a short touch. I come now to the particular words themselves: You are not under the Law, but under Grace. The Doctrine (to pass by other things) that the words particularly afford us, it is thus much, That, All they that are in Christ, they are not under the Law, but under Grace. Saith the Apostle, You are not under the Law, but under Grace; who are they? In the beginning of this Chapter the third Verse; Know you not (saith he) that so many of us, as were baptised into Christ, were baptised into his death? These are the persons of whom the Apostle speaks, You are not under the Law, but under Grace. You that are baptised into Christ, you that are joined unto Christ, you that are one with Christ, you are not under the Law, but under grace. The Doctrine you see is the very express words of the Text, and it is so clear and evident, that I suppose, I shall not need to spend time to prove it. For the opening of it, I will first show you what is meant by the Law, what is meant by being under the Law, and then what is meant by grace, and by being under grace, and so make some brief Uses and conclude. First, What is meant by the Law? By the Law is meant that same perfect rule of obedience which God hath prescribed man, by the works thereof to attain life everlasting. This Law is that of which Moses was the Mediator, when it was delivered to man after his fall, therefore it is called the Law of Moses. This Law is that which is called the old Covenant, because it was made with us, before the fall with Adam in Paradise. This Law is that which is called the Covenant of works, because it promiseth salvation only on the condition of works. This is meant by the Law. What is meant by being under the Law? I answer, by being under the Law is meant a full subjection to the Law in all its properties, and in all its qualities. Now there are four properties of the Law: two of them are direct, and two of them are accidental, and occasioned to the Law by our sins. There are two properties of the Law, that are direct. The first is this, that it accepteth of nothing but perfect obedience; it pardoneth no failings, no imperfections. This is that, do this and live: do it; the Law it doth not accept of endeavours and of desires; there is nothing that standeth with the Law but a perfect doing. Hence is that same, Gal. 3.10. there saith the Apostle, Cursed is every one that continueth not in all things that are written in the book of the Law to do them. Here is the first direct property of the Law, it accepteth of nothing but perfect obedience, it pardoneth no failings, it will admit of no imperfections, but Cursed is every one that continueth not in all things, that are written in the book of the Law to do them. The second direct property of the Law is this, that it giveth Commandments, but it giveth no power at all to obey the Commandments: it setteth us a rule, but it helpeth with no virtue, no strength to walk by the rule. In this respect it is, that the Law is called the Letter, 2 Cor. 3.6. Who hath made us able Ministers of the new Testament, not of the Letter, but of the Spirit. By the Letter there is meant the Law, as by the spirit is meant the Covenant of Grace: the Law is called the Letter, because as the writing of Letters doth direct us and show us a Copy, but administereth no kind of art, or skill to the Scholar to follow the copy: so this is the property of the Law, it prescribeth a rule, but administereth no ability to walk by the rule. These are the two direct properties of the Law. Now in respect of these two, man, so long as he was in the state of innocency, before his fall, he was well enough: I 'tis true, the Law would pardon no failings, would accept of no imperfect obedience; but man in that estate needed not to care, for he had power to keep the whole Law, and to observe every tittle thereof, and to yield perfect obedience to every thing contained in it. Again, the Law was a mere Letter, directing only what should be done, but affording no help for the doing of what is required; man had power in himself (God had given him it in his creation) to obey the Law, to write exactly after that copy. But since man is come into a state of sin, since the fall of man, the Law hath by accident, and by occasion of man's fall, two other properties. First of all, that the Law doth curse every man that is under it, even unto Hell; this is that in the forenamed place, Gal. 3.13. As many as are under the Law are cursed, for cursed is every one that doth not all that is written in the book of the Law. Hence it cometh to pass, that the Law doth inflict damnation upon all them that are under it: Hence are these names given to the Law, 2 Cor. 3.6, 7, 9 In the 6. verse, the Letter killeth, that is, the Law killeth us. In the 7. verse, it is called, the ministration of death. In the 9 verse, it is called, the ministration of condemnation: all these names are given to the Law, because through man's fall there is occasioned a property to the Law, to kill, and to destroy, and to condemn. Again, another property that is occasioned to the Law by sin, and by the fall of man, is this, that the Law doth multiply transgressions in the hearts and lives of people. This is a strange thing, therefore I pray observe the opening of it. I say, the property of the Law it is, that it doth multiply transgression and sin in the hearts of people, for therefore it is, that the Apostle saith, Rom. 5.10. The Law entered, that sin might abound; the Law doth cause the abounding of sin: there had never been so much sin in the world, if it had not been by the Law: not directly, but by occasion doth the Law multiply transgressions in the hearts of people. The Apostle, in Rom. 7.4, 5. compareth the Law to a Husband, the sinful heart to a Wife: that look as by the Husband, the Wife cometh to bring forth children, so by the Law, man's corrupt heart cometh to bring forth sins. If you ask how this cometh about? It is thus. The Law it cometh with Commandments, and with prohibitions: it commandeth people to do these and these things, it commandeth people to leave undone these and these things, now the Law meeting with the corruption of man's heart, setting a rule to that heart that will not be ruled, it makes the heart to rebel and transgress: if there were no Law, there would be no sin, if the Law did not command, there were no sin in not doing, if the Law did not forbid, there were no sin in doing: But now the Law coming to the corrupt heart, bidding them do, corruption refusing to do, the Law causeth corruption to sin: The Law again coming to a corrupt heart, and bidding them refrain, corruption refusing, causeth corruption to sin: for if there were no rule, there could be no erring besides the rule. Thus in these respects it is, that by occasion the Law cometh to have this property to be as a Father, and as a Husband, multiplying transgressions in the hearts of people. Gather up that which I have said, and lay them together, the two direct properties of the Law, and the two accidental properties of the Law, occasioned by corruption; and you see there are four properties of the Law: So then, to be under the Law, it is nothing else, but to be under these four properties of the Law, to be in such a state and condition, wherein we are liable to all these four properties of the Law. Viz. First, That nothing will serve our turn but perfect obedience, no sin to be pardoned, no frailty to be passed by, no imperfection to be covered. Secondly, To be in such a state and condition, wherein there is a great deal commanded, but no power, no strength communicated, to enable us to do any thing that is commanded. Thirdly, To be in such a state and condition, wherein we are under a curse and condemnation, even to the pit of hell. Lastly, To be in such a state and condition, wherein daily and hourly there are sins multiplied, and brought forth in us through the corruption of our nature. To be in a state that hath these four miserable properties, is this, to be under the Law. Now let us show you what it is to be under Grace. And first, what Grace is: and than what it is to be under Grace. I pray observe this also. Grace, it is nothing else, but the free promise of Salvation, in, and by the Lord Jesus Christ. This is Grace. To be under grace, is to be under the four properties of grace. For as the Law had four properties, so this grace hath four properties contrary to the Law, all of them direct and proper to Grace. The first property of Grace is this: There shall be a pardon of sin; the sins that are past shall be forgiven. That this is in grace you may see in Jer. 31.34. For I will forgive their iniquities, and remember their sins no more. The Property of grace it is to pardon failings, to cover imperfections, to accept of a desire, and of an endeavour, and of a weak performance: This is the first property of grace; that this is so, you may see it in Noh. 13.22. Remember me O my God, and spare me according to the greatness of thy mercy: That is, remember my good deeds, and spare my imperfections, and pass by my weaknesses, Neheminh could not have prayed it, if God had not promised it. So also that in Mal. 3.17. They shall be mine, saith the Lord, and I will spare them as a man spareth his own son that serveth him. How doth a man spare a son? If a servant serve a man, he makes him do the uttermost, he will be content with nothing but perfect obedience; but if a son come to serve the father, the further will wink at many failings, will take well an imperfect, service, so the son desireth and endeavoureth to do better: so saith the Lord, I will spare them, as a father spareth his son that serveth him. It is said of the Lord-Christ in Ma●. 12.20. A bruised reed shall he not break, and smoking 〈◊〉 shall he not quench, till he send forth judgement unto victory. There is more promised in the words than is expressed. A bruised reed shall he not break but he shall strengthen it; A smoking flax shall he not quench, but he shall increase it; that is the meaning of it, he shall be so far from slighting desires, and endeavours, and imperfect obedience, that he shall accept them, and strengthen them, as appeareth in the next words, till he hath brought forth judgement unto victory; The work of sanctification is victory, Christ will strengthen imperfect obedience, till he hath made holiness and obedience victorious over all corruption. This is the first property of Grace to pardon sin, to accept imperfect obedience, to cover frailties. The second Property of Grace is, that it giveth strength and power to do whatsoever it commandeth (this is that point we spoke of before) In that forenamed place, 2 Cor. 3.6. there the Covenant of grace is called the Spirit, not of the Letter (saith the Apostle) but of the Spirit, for the Letter killeth, but the Spirit (that is the Covenant of grace) giveth life. Grace, whatsoever it commandeth giveth power to do it, so fare as shall be sufficient for God's acceptance. The third property of grace is this, that grace delivereth us from under the curse, it fetcheth us out of condemnation. This is that which is expressed in Gal. 4.5. To redeem them that were under the Law, (and so under the curse) that we might receive the adoption of sons, and so the blessing of sons: therefore is that in Rom. 6.1. There is no condemnation to them that are in Christ Jesus, etc. Fourthly and lasty, The last property of grace is this, That grace, it doth hinder corruption from multiplying, from bringing forth fruit: grace doth destroy the Law, in regard of any power to multiply sin and corruption in us as it did before; grace doth subdue our iniquities, Micah 7.19. grace doth write the Law of God in our hearts; grace doth give us dispositions inward, answerable to the outward commands of the Law of God. So that by grace, when as the Law of God cometh with a command to do this; grace makes us able to do it in some measure: when the command of God cometh with a prohibition not to do this; grace makes us able to abstain from it in some measure. Thus now grace destroying corruption, and making us able in some measure to obey the commands, it doth destroy that accidental property of the Law, where by it doth multiply and strengthen corruption in us. And thus Grace is directly contrary to the Law, The Law came by Moses, but Grace and Truth through Jesus Christ. Now then to be under grace, is no more but to be in that condition, wherein we enjoy this fourfould happy blessing. 1. To be in a condition, wherein all our sins are pardoned, our imperfect obedience accepted, our frailties covered. 2. To be in a condition, wherein no more shall be commanded, than strength given to obey. 3. To be in a condition, wherein we are fetched from under the curse and condemnation of the Law, and brought under the justification of children. 4. To be in a condition, wherein we receive so much grace, as that we are able in some measure to obey the commands of the Law, and that the Law cannot bring forth sin in us as it hath before. By this you see now what, they that are in Christ, do enjoy, they are not under the Law but under Grace. I will briefly in three or four words conclude all with some Use of this Doctrine. And first of all, this serveth for great comfort to all those that are in Christ (for indeed this whole Text is full of unspeakable consolation to every poor soul that hath any true evidence of his being in Christ) their condition in which they stand is wonderful sweet: they are not under the Law, but under Grace. Here is then a fountain opened of singular consolation for all such. They are not in that state, wherein exact obedience shall be required, and all infirmities charged upon them; but they are in that state, wherein their desires, and endeavours, and beginnings shall be accepted and perfected. Thou that art in Christ, thou art not in that condition wherein thou art devoid of all strength to obey the Commandments of God, but thou art in such a state, wherein there is life, and power given thee to do what is commanded by God. Thou art not under the curse and condemnation of the Law, but under the blessing and justification of children. Let the people of God but run over these particulars here laid down, and view all the several comforts that are in that condition wherein they are, and there is a fountain and spring of comfort for them. The Second Use is, for a sharp reprehension to all such as are the people of God, and are his children, that find themselves to be so by a testimony from their own spirits and from God's spirit, and yet notwithstanding lead lives uncomfortable and lumpish. This Doctrine (my brethren) affordeth you a sharp reprehension. Thou art in Christ, and yet art thou discouraged or disheartened either with corruption, or with guilt? How unworthy dost thou walk of that condition wherein thou art? Thou art not under the Law, but under grace, why then is it, that thou art as much dejected and discouraged, as if thou wert under the Law, and not under grace? What is it that makes thee disconsolate and discouraged, but the condition wherein thou art may administer to thee much more comfort? Art thou full of sin? yet notwithstanding thou art in a condition wherein all sin shall be pardoned. Is thy obedience very imperfect? yet thou art in a condition wherein imperfect obedience shall be accepted, and frailties covered. Dost thou find that God commandeth thee much, and thou dost little? but yet thou art in a condition wherein the Lord hath promised, (so thou wilt use the means, and trust upon him,) to make thee able in an acceptable manner to do all that he biddeth thee do. Doth the Law threaten, doth the Law curse? yet thou art in a condition wherein neither the threatening, nor curse of the Law, shall ever reach thee to condemnation. Findest thou mighty rebellions in thy nature against the Law of God? yet thou art in a condition wherein is promised a new nature, which shall be made conformable and subjected to the Law of God. What should make thee therefore hang down thy head? Sharply are such Christians to be reproved, that being in Christ, lead lives as if they were out of Christ. Dost not thou make the world to think that that is false which Christ saith, That his yoke is easy, and his burden light? If Christ's yoke be easy, and his burden light, why is it (saith the world) that the servants of Christ walk so disconsolately and complain of heavy burdens? You shall find an exhortation of the Apostle in 2 Cor. 6.1. We beseech you that you receive not the grace of God in vain. There is a double receiving of God's grace in vain. The one is, when as God's grace is offered and preached to people, and out of love to the world, and to their sins, they slight it, and will not receive it. Another receiving the grace of God in vain, it is, when as people have entertained the grace of God, and have entered into Covenant with Christ, and yet notwithstanding do not take the comforts that the grace of God affordeth them. This is also a receiving the grace of God in vain. This is thy case whoever thou art that art a believer, and yet notwithstanding dost not make melody in thy heart, and triumph over thy enemies. What have the redeemed of the Lord to do, but to praise the Lord? What have the members of Christ to do, but to rejoice in Christ? Do you think when the Lord giveth that Commandment, Phil, 4. Rejoice always in the Lord, and again, I say rejoice, (he doth not bid them rejoice in riches, in friends, in honours, in pleasures, etc. this is worldly, this is damuable, but he biddeth us rejoice in the Lord, in the privileges we have by Christ through the New Covenant of Grace; he biddeth us rejoice and always rejoice) Do you think, I say, when God gave you that Commandment, he had forgotten the state in which he left you, that he had left you under the power of many sins, subject to many failings, unable to perfect obedience? Do you think (I say again) that God forgot the condition wherein he left you? No, God knew well enough what state he left you in, that you are as Israel mingled with the Canaanites, and yet he biddeth you to rejoice; why so? There is ground enough for your rejoicing, because you are not under the Law, but under grace, and if under grace, surely there is ground enough for your rejoicing, notwithstanding all your failings. Consider therefore then my brethren, I beseech you; do not you receive the grace of God in vain, do not you slight, as it were, and not make use of the grace of God, which thus administereth matter of rejoicing in all conditions to you that are in Christ, when as you walk so lumpishly because of sin formerly committed, or because of corruptions that for the present lie upon you? Indeed I deny not but it becometh Christians to mourn, and they that do not mourn, shall never rejoice in the day of judgement, and the people of God are mourners in Zion. Yet what kind of mourning? There is a double sorrow: A godly sorrow, and a worldly sorrow: A godly sorrow is this, when as a soul melteth into tears upon the consideration of his sins and wants, because he believeth that God through Christ will accept him notwithstanding them all; this sorrow the more of it the better, this sorrow melloweth the heart, softeneth the heart, makes it frameable to the impressions of the word of God. But now the other sorrow, which is a worldly sorrow, when as a soul is beaten out of heart because of sin formerly committed, because of mighty corruptions that do annoy him, to mourn without hope and confidence of acceptance, this is worldly sorrow, and causeth death, this is altogether unbeseeming Christians. Receive now this sharp reprehension, and be humbled for it, and labour to remember your condition: You are not come to mount Sinai, but to mount Zion; You are not under the Law, but under Grace. Therefore rejoice in the Lord always, and be so cheerful, that the world may see, that the service of Christ is a sweet service. Here is the second Use. The third is for Instruction, to them that are not in Christ, to such of you as remain yet in your natural estate. The condition of them that are in Christ is this, they are not under the Law, but under Grace. Thy condition who art not yet in Christ, is just the contrary; thou art not under grace, but under the Law. There are none that do more assume to themselves the privileges of grace, than they that are not under grace. You shall have your profane Wretch, your painted Civilian, your formal Hypocrite, men that are dead in trespasses and sins, that are servants to sin, while with full consent they obey sin in the lusts thereof: yet you shall have these challenge to themselves the privileges of the Covenant of grace: you shall have one swear an Oath, and when he hath done, say, God forgive me: you shall have another say, I am a great sinner, but I hope God will be merciful to me: Another, I cannot keep the Commandments, but I hope God will accept me: thus these wretches, that are in the gall of bitterness, and in the bond of iniquity, they claim the privileges of grace. But I would have them know, so many of you as have no evidences that you are translated out of the state of nature, and engrafted into Christ by his holy Spirit, that you are not under grace, but under the Law. What is that? You are in such a condition, wherein nothing but perfect obedience shall stand you in stead. If you pray as well as you can, yet if you do not pray as perfectly as God commanded in the Law, you shall never be heard: If you keep all the Commandments of God, and fail but in one, yet you shall be damned; there is no accepting of imperfect obedience of you, because you are not under Christ, but under the Law. And I tell thee this, the Saints of God shall commit greater sins and go to Heaven, when thou lesser and go to Hell. Peter forsweareth his Master with an Oath and Curse, and yet he is pardoned; thou shalt not swear and curse, or deny Christ, (for the ordinary matter) and shalt be damned. Saul yields God imperfect obedience, he obeyeth the command in part, he fighteth against Amalek, slayeth the people and the cattles, and yet notwithstanding cast out of his Kingdom, and kept from Heaven for ever. David committeth a greater sin for the matter of it, he committeth adultery, murthereth Vriah, lieth in the sin almost a twelvemonth, and yet he is pardoned. What is the reason: Saul was under the Law, therefore no acceptance without perfect obedience. David indeed for the matter of his sin did worse, but David was under grace; there is no sin so great but he had a pardon for it, the least obedience, so in truth, was accepted. Oh remember this, you are ready to bear out yourselves with this conceit, because David, and Peter, and other Saints sinned so, and are pardoned, therefore you may sinne so, and be pardoned. Indeed it is true, you shall be pardoned if you are in Christ, and are under grace: but yet being unconverted, thou art therefore in the state of nature, and so under the Law, and not under grace. Here is the third Use. The fourth and last is for Exhortation, to exhort you all, that you would endeavour, and be persuaded to get an interest in Christ, seeing there is so much privilege coming to those that are in Christ. Whosoever is in Christ, is not under the Law, but under Grace: as therefore thou desirest not to be under the Law, so labour thou to be found in Christ; above all things study this, how to get a part in him. My brethren; The Lord Jesus Christ is amongst you, he is daily offered to you; oh do but receive him, and you shall receive this privilege, to be under grace, and not under the Law. Indeed there are a great many hard things to be done of them that will have a part in Christ, they must deny themselves, they must take up the Cross and follow him; there is a great many things to be lost, they must lose the love of all their carnal friends, their sinful liberties, the applause and favour of the world: yet notwithstanding all these difficulties, be you persuaded to entertain Christ whatsoever it cost you; for if you will entertain Christ you shall come to be in this state, not to be under the Law, but under Grace. Therefore when God calleth you, inviteth you, and offereth his Son unto you, oh in brace him, Open your everlasting doors, and let the King of glory come in: When Christ is tendered upon these conditions, that you receive him to be your King, your Priest, and Prophet, that you kiss that Son of God, and give up yourselves in all things unto him to let him reign over you, oh do it, for by this you shall come to have this privilege, that you shall not be under the Law, but under Grace. And what then shall hurt you? No sin, all shall be pardoned. No defect, all shall be covered: No want of obedience, the least shall be accepted. What can a poor soul desire more? Therefore when ever Christ is offered to you, join your souls to him, that you may be in that condition, not to be under the Law, but under Gree. Thus much for the ground and reason of the former promise, why sin should not have domision over them, because they are not under the Law, but under Grace. And so much for this time, and this Text. FINIS. WISDOMS ATTENDANTS: OR THE Voice of Christ To be obeyed. By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England. JOHN 10.27. My sheep hear my voice, and I know them, and they follow me. LONDON, Printed by G. D. for Francis Eglesfield, and are to be sold at the Sign of the Marigold In Paul's Churchyard, 1651. Wisdoms Attendants: OR, The Voice of Christ to be obeyed. SERMON IU. PROV. 8.32. Now therefore hearken unto me, O ye children, for blessed are they that keep my ways. AFter the Wiseman had discovered the delusions of the adulterous woman in the former Chapter: In this he bringeth in Wisdom as a holy and chaste matron, propounding seasonable and comfortable counsel to all the sinful sons of men. And in this speech of Wisdom, there are two parts or passages: First, the Sermon itself, from the beginning of the Chapter to the words now read: Secondly, the application thereof, from this verse to the end of the Chapter, whereby wisdom laboureth to work the souls of those, to whom she had delivered the former truth, and commended herself by many forcible arguments, to the embracing of her blessed counsel: Now therefore, saith she, harken unto me; As if she should say, If this be true that formerly hath been delivered to you, that happiness, and comfort, grace and glory, are propounded unto, and shall be bestowed upon them that harken and give attention to the words of wisdom: What now remaineth, but that forsaking all other courses, both the devises and delusions of the adulterous woman, and all the beguiling enticements of the world and Satan, you come cheerfully, and hearken attentively to the counsel that is propounded to you, and you shall not do this in vain, you shall not labour for no benefit; but those that so hear as to keep my Ways, shall not only be obedient to me, but receive a blessedness from me; for blessed are they that keep my ways. In the words themselves there are two passages to be observed: First the duty that Wisdom calleth for; Now therefore hearken unto me, O ye children: Secondly the Argument whereby she laboureth to draw the hearts of those unto whom she speaketh, to give entertainment to that she requireth, for blessed are they that keep my ways. In the duty itself, you have first the parties spoken to, Children. Secondly, the duty that must be performed by these children. harkening; Harken. Thirdly, the party that they must hearken unto, to me, to Wisdom. Lastly, the strength or force of reason from whence all this followeth, implied in the first words, Now therefore; considering what counsel hath been administered to you, considering all the sevarall reasons propounded to persuade you, Now therefore, harken unto me. Concerning the first of these, The Parties to whom Wisdom speaks, I shall not say any thing, because I would hasten to that I most principally intent, being unwilling to be tedious, or hold you over long. Let us come therefore to the second thing, the duty that is required, and that is harkening; and we will join with this for the quicker dispatch, the third passage in the Text; the Party to whom they must hearken, unto me; Harken unto me. And first, let me show you what is to be understood here by harkening. By harkening, briefly you must understand these several particulars. The first is, a hearing with the ear. The second is, a closing with the truth, by the understanding of that we hear, for look as the ear receiveth the sound, so the mind and understanding must apprehend the sense, and assent to the truth of what is delivered. Thirdly, the memory must retain and hold, that which the understanding hath received. The last and principal thing is, the stooping of the soul, and subjection of the heart, to that which is understood and remembered. For then indeed according to the Phrase of the Spirit of God in Scripture, a man is said to hearken, when the soul beginneth to yield and subject itself, and to take the impression of that truth, which God is pleased to make known unto it, and that is the meaning of the Phrase, 1 Kings 12.15. The Text saith there of Rehoboam, that when the ancient men came to counsel him, he harkened not unto them; as if it should be said, he heard them well enough, and he understood them well enough, and he retained their counsel in his memory well enough, but his soul yielded not to it, his heart embraced not that counsel, he did not subject himself thereunto, therefore the Text saith, He harkened not to the counsel of the old men. The like Phrase we have touching the sons of Eli, 1 Sam. 2.25 When their father spoke to them after a cold fashion, the Text saith, They harkened not unto the voice of their father. They heard his words well enough, and understood what he said, but their souls stooped not, their hearts submitted not, they did not subject themselves, to take in the impression of the truth upon them, and to be framed to the wisdom of God revealed to them in the same. So that, my brethren, than a man is said to hearken, when his ear heareth the sound, his understanding closeth with the sense, and his memory retains it, and his heart cometh under it, stoopeth to it, yields up itself to the impression of the truths delivered, to be disposed of thereafter. In brief therefore this is the meaning: A careful attention to the word, that includes the three former; and obedience and subjection of heart to the word thus attended to, comprised in the last. Now for the party to be harkened unto, that is, unto me. What is meant here by the word me? If you have recourse to the beginning of this Chapter, you shall see it is Wisdom: And by Wisdom here you are to understand the Lord Jesus Christ, so far as he hath pleased to reveal himself to us, either in the Word of God, or work of his grace. For Christ is here especially meant, but not Christ merely or barely as God, nor Christ in the second person; but so far as the Lord Jesus Christ, the wisdom of his Father, is pleased by the work of his grace, by the power of his Spirit, in the Ministory of the word, either written or preached, to reveal himself to us. So far he is said to be Wisdom. The words now are clear; you see what is to be understood by harkening, and who the par●ie is to whom we must hearken. The Point then that ariseth from these two parts of the Text, thus joined together in the Explication, is evident, and it is to this effect, Namely, ●hat The voice of the Lord Jesus Christ ought only to be attended to, and must be obeyed of all his faithful servants. I say, Of all his faithful servants. The Lord Christ thinketh 〈◊〉 vain to speak to others; therefore he addresseth himself only to his children. These are they that must attend and obey his voice, whatsoever he shall be pleased to reveal unto them, they must submit themselves unto it, and that before and above all others in the world. The Point is clear and evident. You see it is the main purpose and intent of Christ in this place, and therefore he calleth for audience, he desireth to gain acceptance at the hands of men: As if he should say in other terms, Lay by all other advice, only hearken unto me my children; let corrupt counsel, carnal advice, the sinful delusions of all ungodly persons in the world, let them all pass, only hear and hearken unto me, entertain and unbrace my counsel, submit your hearts to my instructions. And not only Christ requires this of his children in this place, under the name of Wisdom; but it is the injunction of God himself, and that from heaven; it is such a truth, and of so great importance, that God himself from heaven makes it known, and giveth it in special charge to all the sons of men, Matth. 17.5. When Christ was transfigured in the Mount, There came a voice out of the cloud, which said, This is my beloved son in whom I am well pleased, hear ye him. Mark, there came a voice out of the cloud; It is not only the voice of man that persuades you, a●d enjoins you to give audience to the Lord Jesus, but God himself, and that from heaven, and that in mediately with his own mouth, layeth this upon us as a duty that we are to perform, that we should hear his Son, that is, hear him above all, more than all, nay, hear him only, and none but him. It is that also which Christ himself calleth for, Mat. 11.29. Learn of me, for I am meek and lowly in heart: As if he should say, There are many masters and teachers in the world, but leave all the rest, and come hither, and learn of me, for I am etc. Yea, it is not only the charge of God, and command of Christ, but it hath been, and is the general resolution of the Saints of God from day to day. Mic. 4.2. all the people joined hand in hand as it were, Come (say they) and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths: for the Law shall go forth of Zion, and the word of the Lord from Jerusalem. As if they should have said, Because from Zion cometh the Law, because at Jerusalem the word of God is taught and revealed, therefore it is high time for us to go thither; come let us go, let us wait upon God there, he will teach us of his ways, and what remaineth? we will walk in his paths, we will stoop unto the truth delivered, we will submit ourselves to it, and conform our hearts and lives to the will of God revealed to us from thence. And you shall observe the holy Prophet David, as though there had been no Temple, no Priest, no Teacher besides, how his good soul is still breathing upward in many passages of the 119. Psalms, Lord teach me, Lord quicken me, Lord give understanding to thy servant, etc. He repaireth mainly and chief to the Lord for guidance and direction. Enough for the proof of the point. But a man may ask, after what manner must I hearken? Harkening I told you implieth attention and obedience, therefore you may remember, that I put them both together in the Doctrine, that it was our duty, both to attend to the voice of Christ, and to yield obedience unto it. But how must I do this? For the opening hereof give me leave to discover unto you three particulars, which are specially to be considered, and are required of every soul that would make conscience of discharging this duty. First of all, we are then said to hearken to the voice of Christ as we should do, when we first seek to him, and depend wholly and only upon him for direction. I do not say, but we may use all good means and helps that God shall please to put in our hands: But this I say, howsoever we may use other means, yet we must depend upon no other but the Lord Jesus: first of all have recourse unto him, and withal resolve, that he only shall cast the scale, that his direction shall only stand with us, in whatsoever case it is we desire counsel. And then the soul is said indeed to depend upon Christ for direction, when it doth acknowledge a kind of sovereignty in him, and also an all-sufficiency to direct a man: so that howsoever we sometimes hear the counsel of others, and hearken to the voice of the Minister and of private friends, yet we ever use them, but as means to bring us to Christ, and to reveal his counsel unto us: and there being diversity of opinions, and variety of judgements in many matters of Religion, and that amongst godly and learned men, yet in all points, that which mainly casteth the scales with us, is not the learning or holiness of this, or that man, but the so veraignty and authority of Christ, what he saith, what his mind and his judgement is, and what he would have us to do, This is the depending of the soul upon Christ. You shall observe in the Old Testament, how this course was ever taken up by the Saints in any matter of difficulty, how they had always recourse to the counsel of God, and made their repair to his mouth. We may read how often David did this, 1 Sam. 23. When the matter was in much question, and he in a great strait, and every one gave in their several opinions, he went and enquired of the Lord, saying, Shall I go and smite these Philistines? verse 2. And when the Lord bade him go, and his followers were utterly against it, he enquired yet again, verse 4. and in the conclusion the counsel of the Lord bore the sway with him, though in the judgement of flesh and blood it seemed the worse. So again, verse 11. Will the men of Keilah deliver me up into the hands of Saul? will Saul come down? etc. So Psal. 85. when he had long pleaded with God, as it were, in the time of Extremity, see whither he had recourse at the last, and upon what he settled himself: verse 8. he resolveth upon this, I will hear what God the Lord will speak; that is, I will not eye means, nor look upon any men's opinions, but I will hear what the Lord will say. My brethren, this is the course that every one of us must take, if ever we purpose to hearken to the Lord in a right manner; we must upon all occasions, in all doubts and questions, have recourse to him, and labour to captivate our judgements to that truth, that shall be delivered to us from him, as knowing all other directions are good, only so fare as they are squared by that standard. Look as men do in their Law matter; If one have a suit depending in an inferior Court, and cannot meet with satisfaction there, according to the state of his cause, he appealeth to a higher Court, and there standeth at the judgement of the chief Judge: so ought it to be with us in all spiritual doubts and difficulties; we must appeal from the conceits and counsels of men to the authority of Christ. This is a point that is grossly mistaken, and the contrary professed, and maintained in popery: But I shall not meddle with that at this time. This is the first rule, so to repair to Christ, as wholly to depend upon him for direction. But mark this; we must repair to him in the first place, and not suffer our judgement to be forestalled with former counsels; but first, while the mind lieth equally and indifferently disposed, then set the word step in, then let us repair to Christ for guidance in the cause. The contrary is a great hindrance to the effectual passage of the Word of God into the hearts and souls of men, and the world may easily observe it. For look what points men have drunk in, or what customs they have entertained, they keep and retain them, and there is no speaking against them; their hearts are forestalled against the truth, and possessed with other principles or carnal customs, and therefore the word of God takes no place in them. The second thing, we are to take notice of, concerning the manner of our harkening to the voice of Christ, is this; As the soul must first seek unto Christ, and depend upon him for direction, so in the next place, the heart must settle itself upon the truth revealed, and quiet itself in the manifestation of that direction, that God hath been pleased to make known unto it. We must not listen and hearken to any of those delusions and silly devises, wherewith Satan, by the ministry of his instruments, laboureth to draw us from the truth; but our minds being enlightened, the counfell of God being made known unto us, we ought to take up our rest and standing there, settle there; let heaven and earth move, but stir not a foot from that truth God hath made known to us. It was great folly in that good Prophet, 1 Kings 13. to do otherwise, and he suffered for it. He was sent on a message against Jeroboam, and the Altar at Bethel, and was charged by the Word of the Lord; nor to eat bread, nor drink water in that place, nor turn again by the same way that he came: and accordingly he refused divers offers, and withstood sundry persuasions to the contrary. But at length there came an old Prophet to him, as subtle as ancient, and he takes upon him to persuade him to return back to eat, and drink, and to refresh himself: and he pleadeth; I am a Prophet as well as thou, and an Angel spoke unto me by the word of the Lord, and charged me to reveal to thee, that thou shouldst come home with me, though with no body else? Hereupon the young Prophet yielded to him, and went back with him, and eat bread in his house, and drank water: wherefore the Lord flew him. My brethren take heed of this: The Prophet had a plain charge, the will of the Lord was openly revealed to him; he gave him an express command to denounce the sentence against Jeroboams Altar at Bethel, and that he should not stay to eat or drink in that place; when the word of the Lord is so clear, if an Angel from heaven should come and teach otherwise, let him be accursed, saith the Apostle. So in aught to be with every Christian: when once the truth is clearly revealed unto us, and our minds truly enlightened with the knowledge of God's will; we must resolve not to hearken to any persuasions to the contrary, though they be backed with never so many shows of Religion or learning. But a question here may be demanded; shall not a man be willing to hear better counsel happily then his own? Must he hear nothing at all against such an opinion, or practise, as he conceives to be grounded upon divine truth, and which he hath been taught by those teachers he hath depended upon? Who knoweth not that a man may easily be deceived, and mistake the sense of God's Spirit in the word; so as to embrace error instead of truth? My brethren, by the cunning subtlety of the enemy, this conceit hath crept into the mind of all Heretics, that look what they once drink in, they must ever retain it as a principle, and never think of removing, or unsettling from it. This is an hook, whereby the Devil holdeth multitudes of men in falsehood and error, and in wicked courses, They will hear nothing against that which formerly they have embraced, and been persuaded unto by those they depend upon. This policy the Devil useth in Popery, and amongst the Familists, and Anabaptists, teaching them to resolve to hold whatsoever they have received, either from themselves or others. And here, I say, it is sinful for a man to resolve to hear no counsel at all against his opinion. But nevertheless, this I say; When a man is persuaded, that the opinion, or course he takes up is such, as God himself hath been pleased to make known unto him out of his Word; he is to receive nothing against this, but merely out of the Word: let nothing unsettle our judgement in a plain and revealed truth, but only hold to that: As I have been settled by the truth, so if ever I change my opinion, the truth is that which shall reform me; all the counsel I take up, and all the opinions I hold, shall be such as the Word of God shall reveal to me. And because my mind may be weak, and my understanding frail, and not able to see the sense of the spirit, therefore I will hear nothing against a good course, but only out of the Word. If my opinion and my course be such as I am persuaded is the truth revealed out of the word, howsoever I may be deluded, yet this I will attribute to the Word of God; no opinion, no authority of any other shall carry the truth from me; but the word shall reform me, as the word hath perswadad me, and as the word hath revealed to me. This you shall observe to be the counsel of God in several places of Scripture: Mark what the Apostle saith to the Philippians, Phil. 1.27. he desireth this at their hands, that they would stand fast in one spirit, with one mind, in the truth revealed; and to the Colossians, Col. 1.23. Continue (saith he) in the faith, grounded and settled, and be not moved away from the hope of the Gospel, which you have heard, and which was preached unto you: As if he should say, If you have received that satisfaction from the word of God, that you are convinced that it is the word of God, and that the course you take is grounded upon it, be not moved, but stand fast in that truth received. This is the second thing. The third and last thing, which concerneth the manner of our harkening to the voice of Christ, is this: When thus the soul is persuaded of the will of God revealed, and when the heart settleth itself upon it, and hears nothing against the good pleasure of the Lord thus manifested, then in the last place the soul must yield obedience thereunto, not alone in doing the thing God commandeth, but in doing the will of God in so doing. Mark, not alone, I say, performing what God requireth of us, but to be carried to the performance of the duty merely because God requireth it. For these you must observe are two distinct things and of great difference. A man may do the thing which God commandeth, and yet notwithstanding never do Gods will but his own. Many a man cometh to Church and there hears, and understands, and remembers, and doth the things that God would have him do, and yet in the mean time doth not at all the will of God; for he doth not therefore go to Church because God requireth it, but partly either because custom, or shame, or the Law, or somewhat else forceth him to it. Here therefore is the main pitch of our obedience, not alone to perform what is the good pleasure of God, but to let the will of God be the first mover of our souls, in the discharging of that service he calleth for at our hands, to do what we do, because it is the will of God we should do it; to perform what he requires in obedience to him, because he requires it. Our Saviour Christ putteth these together in his prayer to his Father, Luke 22.42. If thou be willing (saith he) remove this Cup from me, nevertheless, not my will, but thine be done. He saith not that he will do the thing that God requireth, but he will do the will of God in it, the will of God should be the carrier and mover of him to take upon him the great work of redemption. So should it be with us in every thing we do: It is not my will that moveth me, but the will of God; it is not my pleasure that provokes me to this service, but the pleasure of God. This is the third thing requisite in our manner of harkening to the voice of Christ. And this may be sufficient for the explication of the point. Only let me add one thing more: Hence it followeth clearly, That he that doth the will of God, because God requireth it, will obey all the good pleasure of the Lord: He will obey him in every thing, as well as in one thing, in the hardest command, as well as in that which is more easy, in that which most crosseth his nature, as well as in that which is more suitable thereunto. This indeed is that which makes a Christian constant in his walking with God, notwithstanding all those difficulties and discouragements he meets withal; when as others are fain to balk many things which are required of them to perform. For (my brethren) if a man only take up the practice of such matters in Religion, as suit with his own humour, or ease, or profit, or the like; when those fail, his performance of the 〈◊〉 faileth also: if there be no other motive to carry him along in the service of God, but these outward and carnal considerations, when they are gone, his service of God is gone also: And therefore we find by experience, that many men can be content to give us the hearing, they will come to Church, and attend to the word of God; but they will take up no more, they will be tied to the performance of no duty, further than it standeth with their own occasions, and suiteth with their own sinful dispositions. But now he that is carried along in all his services by the will of God, if that be the principal mover of him in all his performances; then when ever that will is revealed, let it be what it will be, let it cross him never so much, or be never so contrary to his disposition, yet he is the same in every thing, that he is in one thing. This is that which is said Acts 3.22. For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you like unto me, him shall you hear in all things whatsoever he shall say unto you. Mark, him shall you hear in all things; that is, Whatsoever he shall make known unto you to be the will of God, to that you shall yield obedience. And this is a necessary consequent of the former: For if the will of God be the first mover of the soul to every performance, then being at any time revealed, it casteth the balance, and commands the soul willingly to yield to what God requireth in every thing. Thus much shall serve for the clearing of the Point. The substance of all that I have said is thus much, namely, That the voice of the Lord Jesus Christ must be so alone harkened to and obeyed, that first of all we must seek to him, and depend only and wholly upon him for direction: Secondly, that we must settle our hearts and judgements upon that truth that is by him revealed unto us: And lastly, that we must be moved to the performance of every duty, because God requires it; and consequently, that our obedience be universal, that we hear him in all things. Now a Question may be here propounded, How shall a man hear the voice of Christ? Indeed (happily may a carnal man say) if the Lord Christ would reveal himself to us immediately, and his word were made known to us by himself, we would presently yield obedience thereunto without any contradiction. How shall a man therefore know when the voice of Christ is made known? I answer briefly, the voice of the Lord Jesus Christ is made known to us two ways: First, the word of God in the Scripture ever hath the voice of Christ in it: Whatsoever the word speaks, the Lord himself speaks. The Apostle Rom. 3.2. saith, that unto the Jews were committed the Oracles of God. What were those Oracles of God? Nothing but the Scriptures. So that this everlasting truth, this word of God rightly understood, and truly conceived, always carrieth the voice of Jesus Christ with it. And therefore Saint Peter speaking of the Scriptures in general, 2 Pet. 1.21. saith, that those holy men of God, that were the Penmen thereof, spoke as they were moved or inspired by the Holy Ghost; thereby intimating unto us, that the Scriptures are the very inspirations of God, the very breath (as one may say) of the the Holy Ghost: So that look whatsoever it is that the Scriptures make known to us, God from heaven hath spoken it, even as truly, and as really, as though he had spoken it immediately; What the word saith, God himself saith. Secondly, Whatsoever any faithful Minister shall speak out of the Word, that is also the voice of Christ. The Texts are many that are to this purpose: Give me leave to touch but one or two of them, 2 Cor. 1●. 3. Ye seek a proof, saith the Apostle, of Christ speaking in me, which to you-wards is not weak, but is mighty in you: Implying, that whatsoever is spoken out of the word of God, what truth soever is delivered to us by the mouth of his Ministers, agreeable to the word, Christ himself speaks in them. Therefore our Saviour is plain, Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. That which the Ministers of God speak, the God of Heaven himself speaks: and they that despise their ministry, the God of Heaven will require it, even as if he himself should speak from Heaven, and men should reject his words. The Apostle Peter saith, that the Lord Jesus, by the power of his Spirit, went and preached in the time of Noah to the Spirits that are now in Hell, 1 Pet. 3.29. to those people that were disobedient before the flood, to whom Noah preached partly by his practice, and partly by his directions, Christ himself spoke, even by that Spirit whereby he quickeneth all things. So then the point is evident. But what reason is there, that a man should stoop to the voice and command of Christ? In a word, first, He that alone hath command over us, and right to require service at our hands, him only we ought to obey: Now Christ alone is our Lord, and we are his servants. Eli joineth these together in his direction to Samuel, 1 Sam. 3 9 Thou shalt say, saith he, Speak Lord, for thy Servant heareth. If Christ alone therefore be our Lord, whom else should we hear? unto whom else should we attend, and yield obedience? Secondly, The direction of Christ is the surest and safest: look what counsel the Lord Jesus giveth, we may build upon it. As for others, some are ignorant, and know not how to teach; some negligent and idle, and will not teach; some corrupt in their judgement, and may infect us: But Christ, being Knowledge itself, and Truth itself, neither can, nor will deceive us: Therefore whatsoever the Lord Christ shall make known, we may rest upon it; and whatsoever course we take up upon his directions, we may undoubtedly persuade our seluts, that it shall go well with us in the issue. Our Saviour joineth the same reason to his exhortation, Mat. 11.29. Learn of me, for I am meek and lowly in heart: What then? And ye shall find rest unto your souls: as if he should say, The counsels and directions that men give, they do not, they will not, they cannot give a man any rest: but the counsel that I give, and those directions that I reveal unto you out of my word, what ever soul embraceth them, what ever heart entertaineth them, shall find rest and comfort to itself for ever. Let us persuade ourselves, that whatsoever the Lord speaks will not sail us; there is none that trusts upon him, that even shall be ashamed: his counsel is seasonable, and will be profitable to us, if it be blessed of God. Thirdly, Christ only is able to teach us: Man may teach the care, but the Lord only can frame the soul, and bring the heart to obedience. That place, Luke 24.32.45. is worth the remembering: Verse 32. it is said, that the Lord opened to the Disciples the Scriptures; and Verse 45. that he opened their understanding, that they might understand the Scriptures. Men can only reveal truths to us; but never a man in the world is able to persuade our hearts, and put understanding into our minds: but the Lord not only openeth the sense and meaning of the Scriptures, but he giveth us minds to know, and hearts to embrace what we ought to do. Now let us gather these up together: The Lord only hath right to command us, therefore we ought to obey him; His rules and directions are such as are most sure and safe, therefore most worthy to be observed. Lastly, He only can teach the inward man; men may teach the care, but have no power to bow the soul, to buckle the heart, to give wisdom and understanding to the simple, only the Lord that dwelleth in heaven is he that must do it. Let us now see what Use we may make of this Doctrine. First, it is as it were a bill of Indictment, falling marvellously heavy upon the practice of many that live in the bosom of the Church: those I mean, that will hear any thing, attend to any thing, but to the voice of Christ. Whom they should hear, they neglect; and those they ought to neglect, they will hear, whether the Lord will or no: The Drunkard hearkeneth to his companions; they no sooner say, as those, Prov. 1.14. Cast in thy lot among us, let us all have one purse; or (as the speech of our good fellows is) Comes let us go and club it; but presently he gives his consent. The Adulterer stoopeth to the glance of the Adulteress, and that prevaileth with him, he goeth after her straightways as an Ox goeth to the slaughter, or as a Fool to the correction of the stocks, Prov. 7.22. The truth is, if you mark the ordinary and common course of the wicked and ungodly men of the world, you may easily see how every thing is embraced, only the voice of Christ is refused. Nay, though Satan whisper not, though occasions move not, yet mark how the soul of such men yields to the inclinations of every sinful lust. If a lustful thought arise in the heart, see how the soul sucks the sweetness of it by meditation, how it is delighted in the contemplation of filthiness: If a covetous thought, oh how the man pursueth it, he will never be at quiet till he have hatched some sinful resolution within, and brought forth some ungodly practice abroad. It is admirable to see in that one place. Acts 19 how the voice of gain sounded so loud in the ears of those covetous Silversmiths, that the voice of Paul could not be heard. Do but observe how Demetrius reasoneth the case with his follow-craftesmen, Verse 25. Sirs (saith he) you know that by this craft we have our wealth, we get our living; Moreover, you see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, from entertaining and following this superstitious course, saying, that they be no gods which are made with hands: So that this our craft is in danger to be set at nought. When they heard these say, the Text saith, all men with one voice cried out about the space of two hours, Great is Diana of the Ephesians. Truly so it is now in the world; there is such a noise in men's minds and judgements, what the World will have, and what Profit will have, and what Pleasure will have, that the Lord Christ may call till he be hoarse, and yet no man will mind him, but all stop their cares, and refuse to hear the voice of the Charmer, charm he never so wisely, Psal, 58.4, 5. It is evident then, that these men are not the Scholars oh Christ, and certainly therefore the judgement of Christ shall be executed upon them hereafter. In the mean time let me wish such to remember that place, 2 Thes. 2.11, 12. When men will not receive the truth in the love of it, but have pleasure in ungodliness; when they shut out the truth, and will not be persuaded to forsake their ungodly courses, but suffer their sins, and sinful occasions to prevail with them above the word of God, what befalleth them? See what the Text saith, and the Lord fasten it upon your hearts: Read it over and over again, That they all might be damned who believed not the truth, but had pleasure in unrighteousness. Mark, I beseech you, this is the word of God; Who ever he is that hath pleasure in unrighteousness, and will not hear and receive the truth in the love thereof, so as to yield obedience thereunto, and to frame his course according to it, God hath appointed that man to everlasting damnation. So that when thy conscience calleth thee to the discharge of such and such duties, to forsake such and such courses, and the word of God shineth full in thy face, and is as clear to thee as the Sun at noonday; when the Lord hath revealed to thee his will, and yet thy soul can say within thee, notwithstanding all this, Thou hast loved those sins which God out of his word hath forbidden thee, thou hast had pleasure in those courses which God in his word hath condemned, those proud and adulterous courses, those ungodly practices; thou hast harboured them in thy heart, and kept them in thy bosom, and taken pleasure in the practice of them: Doth thy own soul say this? Well then my brethren, make the conclusion yourselves: See I beseech you, doth not the Word of God say plainly, that the Lord hath sealed such up to everlasting damnation, because they had pleasure in unrighteousness? A Second sort that are here justly to be reproved, are those that captivate their own opinions and conceits to the judgement of men. There are a poor kind of deluded creatures in the world, that have made themselves so far servants unto men, that they have pinned their conceits and judgements to the opinions and commands of those upon whom they depend, and from whom they expect either profit or preferment; That look what their great masters say, whatsoever they speak, that they account as Gospel; and whatsoever these have devised, they must descend and maintain it, and their judgements must entertain nothing to the contrary. These are marvellously estranged from the Lord, and are contrary to this truth that hath been taught from the words of this Text. For doth not the Text say, Harken unto me? Therefore it plainly reproveth those that can be content to have the word of men to carry weight with them, and the commands of men to cast the balance; that whatsoever they will have practised must be yielded unto, let the word of Christ say what it will; and they must be content to give up themselves to perform it, let it be agreeable to the Scriptures or not. This argueth clearly that these are the servants of men, and that they have men's persons in admiration for filthy lucre's sake, because they think that their profit, or pleasure, or preferment is gone, if their good will and pleasure be not observed upon whom they depend. This is an ordinary and gross fault: The wife she complaineth, and saith, Indeed it is true, the course is good that you wish me to, and I am persuaded that God requireth it, but my husband is against it, and I shall lose the love and respect, that I have always had from him, if now I enter upon such a course. The husband he complaineth, and saith, A holy conversation is good, and such duties as you call upon me to exercise in my family, cannot but be pleasing unto God, and such as he requires; but if I should take up such a practice, my wife would be continually besieging me with daily vexations, I should neglect my calling, and incur the censure of my neighbours and friends, and be counted too too precise. These and many others that I could instance in, are not hearkners to Christ. In the last place there come in also another sort to be reproved, and these are such as can be content to give the Lord the hearing, but will doc nothing when it should come to performance. Howsoever happily they will approve and applaud that which the Minister delivers to them from God, yet in the conclusion, if their ease, and honours, and liberties lie at hazard, they fail in matter of practice; they will doc nothing, they dare doc nothing further than they are advised unto by those Counsellors that keep a kind of audit in their hearts; and what sentence they deliver shall be yielded unto and no more. To instance a little: The world knoweth that it is the will of God that every man should deny himself, and take up his cross, and follow Christ, that a man should hate father and mother, and wife, and children, and friends, and all, for his sake, and the Gospels, that a man should renounce all those courses of sin that carry with them the most appearance of profit and pleasure, that he should pluck out his right eye, and cut off his right hand: These are truths that are clearly discovered in the Word of God, and every soul that is rightly informed yields unto them; and men in the world are acquainted with them, hearing them pressed from day to day in the preaching of the Word: And so also that it is the will of God that men should be pure as God is pure, and be holy as he is holy in all manner of conversation; that they should abstain from all appearance of evil: this the Lord requireth, and this men commend and approve of. But now come to matter of practice: If a duty be required that will cross their ease, or their honours, or in the least measure diminish their outward comforts: Mark what followeth, than they are at ademurr; they will stay there, and think twice of it before they will do any thing; they must first take counsel, and be well advised of it. And what counsel doc they take? Not from the Lord and his word, but from their pleasures and profits, and carnal delights and contentments. The ambitious man asketh his honour, Shall I be sincere and zealous in the cause of God? The covetous man asketh his wealth, Shall I be exact in a Christian course? Shall I lose this gain or that advantage, for the keeping of a good conscience? The voluptuous man asketh his pleasure, Shall I abstain from the appearance of evil? Shall I hate the garment spotted with the flesh? Shall I enter upon the way that is called holy, and walk therein with that preciseness and strictness that the word of God requires? Then they all cry unto a man, as sometime Peter said unto Christ, when he had told his Disciples, That he must suffer many things of the Elders and Scribes and be killed, Be it far from thee, Lord, this shall not be unto thee, Matth. 16.22. and they hang about him, as once Paul's friends hung about him, when they heard that he must be bound at Jerusalem, Acts 20.37, 38. and 21.12. No, saith honour, if once you take that course, than I must be abased: No, saith profit, if once you walk that way, I must be neglected: No, saith pleasure, if you mean to walk so strictly and exactly before God and men, then abandon all pleasure, you and I must bid farewell for ever. Now the poor soul returneth this answer to God, and to his Word and Minister; I have taken counsel concerning that which you require of me, and am advised to the contrary; my pleasure, and my profit, and my preferment tell me, that it will be marvellous tedious, irksome, and grievous to take such courses. I find this way every where spoken against, and therefore conceive it better to lie quietly, and sleep in a whole skin, then to bring an old house upon my head. Thus you see what the pleas of carnal men are. To all which I say but one thing: Let them ask their own hearts but this one question: Is this to hear the voice of Christ, or not? If it be not (as most certain it is not) than the case is clear: He that doth not hear the voice of Christ, is none of Christ's. It is our Saviour's own conclusion, John 8.47. He that is of God, heareth Gods words; ye therefore hear them not, because ye are not of God. That is, Whosoever they be that will hear any counsel but the counsel of God, that will be content to be ruled by any thing rather than by his word, God will not own them hereafter, they are none of his, that is, they have no work of grace in them; for so the Apostle expounds it, 2 Cor. 5.18. All things are of God, that is, God is the worker and framer of saving grace in the soul of his servants. He therefore that will not stoop and be obedient to the voice of Christ, hath no saving grace as yet wrought in his heart, and consequently is not of God. This me thinks should awaken the souls of all such poor carnal creatures, as love their pleasures, and profits, and preferments more than God: I beseech you think of it, and know it for a certain, that while you hear these counsellors, you hear not God; and so long as you hear not God, he hath no part in you, neither will he hereafter, if you so continue, show mercy unto you. I have one thing more to say before I conclude, and that is a word of reproof, even for the Saints and people of God, who though they walk with God in truth and sincerity, yet are often worthy to be blamed, in that they wrong the Lord, and their own comforts, by their not harkening and stooping to the command of Christ, by their not enquiring of him in the first place, and by their not resting upon him when they have his will revealed to them. These are two main weaknesses and infirmities in the godly themselves, and they ought to take special notice of them. Many a Saint of God there is, that is daily vexing himself by poring on his own weaknesses, by hearing whatsoever carnal reasons, flesh and blood, and sense, can possibly raise against him, together with all the false suggestions and persuasions of Satan; and at last when he hath wearied and tired himself, and knoweth not what to do, than he goeth home to God, and is contented to hear what he will say, whether he will speak comfort to his soul or no; and then away with carnal reason, and delusions of Satan. My brethren, ye should in the first place go to God, and advise with him, and hear what his good pleasure is toward you, and never inquire of your own carnal reason. Again, there is oft another great fault in the people of God, that as they go not to Christ in the first place for advice and counsel, so in the second place when they have it they rest not upon it. Many a one there is, who after he hath been convinced evidently and clearly, by the power of the word, rightly and strongly applied, that his estate is good before God, and that his conscience is sincere, his heart upright, and that the spirit of God hath begun an everlasting work of grace in him, yet notwithstanding oftentimes relinquisheth that ground that God hath given him to stand upon, and letteth go that hold that hath been reached out from heaven for him to sustain himself by, and returning home again to a view of his own weaknesses and infirmities, he forsaketh his own mercies and groweth forgetful of his former comforts, the consolations of the Almighty seem small unto him, he will not quiet himself in that truth which God hath made known, nor rest upon his word, as he requireth. Yea, but the soul replieth, alas, should a man content himself with a blind persuasion that his estate is good, and not try his title to heaven, or search whether his interest in Christ be such as will not deceive him at the last? I say, Yes, a man should look into himself, and examine himself whether he be in the faith or no; but always let the Lord be Judge, let his word only pass sentence upon thee: Never Judge thyself barely by what either Satan seems to suggest, or thy own sinful weakness would persuade thee unto: but when the Word of God is revealed, and his truth manifested unto thee; when the Minister out of the Scripture hath settled thy conscience, and declared thy case good, by such assured Evidences, as thou mayst safely build upon, then hold there, and believe nothing to the contrary; search yourselves, but still do it by the word of God. If this course were taken and well observed, where there are thousands of complaints among Christians, there would be scarce one. For, my brethren, the ground of all our feebleness, and distrust, and distemper lieth especially in this, that we neglect our grounds, and do not fix upon those truths which God hath revealed and made known unto us, either publicly or privately. Hold this therefore for ever, as the best direction I can give thee: If my soul shall be condemned, the word of God shall condemn it; If I must judge myself to have no grace, the Word of God shall say it; If I must conclude salvation as yet belongeth not unto me, it shall be, because the Word saith so, and not because Satan, or my own imagination saith so. This carrieth thousands of poor souls into manifold distempers, because they settle not themselves upon the truth of God, which always standeth as mount Zion unmoveable, and would make them rest in abundance of peace, in the midst of all those disquiets that are raised by Satan, and our own distrustful hearts. Lastly, in a word, doth the Lord himself call for and require this at our hands, the Lord, I say, who only hath right and authority to command us; Doth he enjoin us when he speaks to hear and obey? Oh now therefore, though an unworthy Minister cannot persuade you to yield up yourselves to the practice of this duty, yet let the Lord himself prevail with you; and woe to that soul that will not be persuaded by the Lord himself. Take notice of that place before alleged, Acts 3.23. Every soul that will not hear that Prophet, shall be destroyed from among the people. Let every one therefore now in the fear of God observe that which Christ himself enjoineth, and so often calleth for in the second and and third Chapters of the Revelation, He that hath an ear to hear, let him hear. The Lord saith the same now to every soul in this place, Let every soul that hath an ear to hear, hear what the Lord, saith unto him, not only now, but hereafter, whensoever God shall be pleased to reveal any of his counsel to him for his direction. Labour to bring your hearts to that temper we read to have been in Cornelius, and those that he had gathered together to be partakers of Saint Peter's Ministry, Acts 10.33. When the Apostle was come, mark what Cornelus saith to him, We are all here present before God, to hear all things that are commanded thee of God. My brethren, the same frame of spirit ought we to have, whatsoever it is that the Lord shall speak unto us, we must hear him in all things (as I told you before) not only in some easy kind of duty, such as every man is willing to embrace, but in every thing, be it never so cross to carnal reason and corrupt nature; when the Lord teacheth, we must bring docile hearts, hearts enlarged to hear and entertain his doctrine, hearts willing to be moulded into that good word of God that he shall reveal to us; neither must we think this duty tedious, we should never be weary of it. Observe what Christ saith, Luke 10.24. Many Prophets and Kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. What things? Even those that are preached unto you, and made known from day to day, the great things of the Gospel which are now published in open view; great men, of great place and eminency have desired to see and hear them. The holy Patriarches and Prophets, whose spirits are now in heaven, looked long for Christ's day: Abraham saw it afar off, his eyes dazzled in beholding of it. If they rejoiced and delighted in these things, should not we much more? Nay, the blessed Angels come down and delight to poor into these sacred mysteries that are now revealed to the people of God; Which things (saith the Apostle) the Angels desire to pry into, 1 Pet. 1.12. Those blessed spirits that are the subjects of joy and happiness, are so ravished with those glorious mysteries, that they are contented to come to our Congregations, not a step or two, (as we do, who assoon almost as we are out of our doors are in the Church) but a great journey, even from heaven, and with a great deal of liking and complacency they behold the services of God's people, and are glad to see a poor soul converted, and report it again in heaven, rejoicing there together, that a sinner is turned unto God. My brethren, think of it; Shall we now that have most reason to attend these things (they being that upon which our everlasting salvation depends) be utterly careless of them? Alas, the Angels have the least part in the redemption of a sinner: We are the redeemed, and the saved, and we are they that must be glorified; and shall we have no ears to hear, no hearts to attend to, no desires to embrace the Word of Salvation? Oh what a shame is it, that we, that have so much interest in mercy, should have so great a neglect of mercy! What then remaineth but this, that we all provoke one another to the performance of this duty here required of us? that we stop our ears to all carnal counsel, to all delusions of Satan, that we harken to the Lord only as our Master, resolving to attend to no advice, to follow no directions, to obey no commands, but what he shall give us? Oh, but will some say, what is this which you teach us? May not a man hear his carnal friends, may we not follow the advice that they give us? If we slight their counsel we may be undome, their anger may be such against us, that we shall not be able to bear it. To this Objection I will reply in a word. Will carnal friends be troubled and offended because their words are neglected, and will not the Lord Jesus Christ (think you) be horribly displeased, when his commands are despised? Assure yourselves, my brethren, either you must hear the Lord Christ now as a Saviour, or you shall hear him hereafter as a Judge; either hear him now, so as to obey and do what he requires; or if you refuse to hear his counsel, expect to hear an horrible sentence thundered against you, when he shall sit as Judge at the last day, when all your carnal counsellors shall not be able to acquit you. You that are wives, and pretend that you must please your husbands, by submitting to their commands and desires; you that are husbands, and allege that you must give satisfaction to your wives; you that are Apprentices, and plead, that if you observe not your master's wills, but walk according to the rule of God's word, you shall be thwarted by your masters, and driven to some great inconvenience; You that stand upon the humouring of your friends and acquaintance, consider it well; Will the persuasions, and counsels, and desires, and commands of a Father, or friend, or husband, or master, stand you in stead at the day of judgement? Will this be a satisfactory answer at that day, my husband entreated me, my friends counselled me, my master commanded me? No, my brethren, as you are brethren in iniquity, and causes of sin one to another, so you shall perish both together. Therefore knowing the terror of the Lord, let that scare you more than the anger and displeasure of all the friends in the world. But the truth is (you will answer again) they are they that we receive all from, and should we go contrary to them, and neglect their advice, we must resolve to be poor, and base, and mean, all our days. What a silly imagination is this! Put case these carnal friends bear some kinds of respect unto thee, and promise thee fair, and seem able to do thee good: Can they do thee good, unless the Lord Christ bless what they do? Is not he able to draw their hearts from thee, or to move them towards thee? Cannot he bless the means, and cannot he curse them also? Think of this my brethren, Whether is better for a man, to be enriched, or glorified? To hear an earthly parent, that happily may give him an earthly patrimony, or an heavenly father that assuredly will receive him to mercy in the end of this life? Think of these things, and withal know, that the means, and helps, and supports that we desire, are not properly in the power of friends and acquaintance, but it is God that boweth the hearts and enlargeth the spirits of men (whether friends or no) to do us good. I have known many a carnal man, that having wicked friends, hath been enforced to bestow most upon those whose life and practice he most opposed and hated. At leastwise believe for a truth what the Lord saith by the Prophet, Isa 55.3. Incline your ear, and come unto me, hear, and your soul shall live. That is enough me thinks to put to silence all such Objections as these: What ever carnal friends shall persuade you to, nothing shall do you so much good, as the hearing and obeying the voice of Christ. But it may be some will reply and say, Alas, I have present need of such and such, therefore I must either hear them counselling, or else they will not hear me entreating. Oh my brethren, think of this; Hath a man, or shall a man have need of a friend, and shall he not also have need of the Lord Jesus Christ? Must a friend be obeyed, because we have need of him, and shall not the Lord Jesus Christ be much more observed, because we have much more need of him? Hast thou need of a father or master to bestow some favour upon thee, and hast thou not need also of a Saviour that may deliver thee from sin here, and from everlasting damnation hereafter. Know it, know it, that howsoever now you may neglect the counsel and advice of the Lord Jesus Christ, and think that you have no need of him, because happily for the present your friends smile upon you, yet the time will come, when you shall find you have more need of Christ then of all the world. When a man lieth upon the bed of death, and his eyes begin to grow dim, and his breath short, and his pulse weak, and he ready to go the way of all flesh: Oh what good can friends do him then? all of them together can neither restore health, nor preserve life in that hour. He that now would be our Saviour, hereafter will be our Judge, and will pass sentence upon us one way or other, either of salvation or damnation; Shall we not stand in need then of his mercy and saving health when that day cometh? The soul will then wish for a dram of mercy, more than for a whole world. Ask a man my brethren, when he is going the way of all flesh, what then he most desireth, and what he would have at that time especially? Oh will he say, mercy, mercy! Oh that the Lord would accept my person, and pardon my sins, and graciously look upon me in the face of Christ! This is all that the poor soul than craveth. But if you neglect now to hear the voice of Christ, how can you expect that ever he will hear you in that day? It is just, it is just, my brethren, that you should then have the same sentence that was passed upon the foolish Virgins, Matth. 25.12. They came and knocked hard, and spoke loud, Lord, Lord, open unto us; Away saith Christ, I know you not, I know you not: You would not hear me in the time of your pilgrimage upon the earth, when I sent all my servants the Prophets, rising early, and sending them; therefore now I will not hear you. But that is not all, I beseech you to hear it and tremble: The Lord at that day will not only neglect a man that hath neglected him, but he will also rejoice at his destruction, and laugh when his fear cometh: Mark what the Text saith, and remember it for ever, Prov. 1.24. Because I have called, and ye refused, I have stretched out my hand, and no man regarded, but ye have set at naught all my counsel, and would none of my reproof; I also will laugh at your calamity, I will mock when your fear cometh. What a fearful thing is this, that the God of heaven, the God of mercy should solace himself in the ruin of all such rebellious wretches, as would not hear and embrace his blessed truth, when he delivered, and manifested it to them! When Christ shall say, This is that drunkard, that will not part with his cup for all my persuasions and entreaties: This is that adulterer, that would not part with his lust, notwithstanding all my calling upon him, and reproving of him: Here is a man that loved his ease, his pleasure, his comforts, his worldly contentments more than me: Here stands he that harkened to the advice of his carnal friends, and wicked companions, and set at nought all my counsels and admonitions! Oh my brethren, then shall the just judgement of God sink these down to the everlasting pit, where there is weeping, and wailing, and gnashing of teeth for ever. I say no more, but I beseech you hear me now, that God may hear you at that day. You will have need of a Saviour, and of mercy then: The soul longs for nothing in the day of death but pity and pardon. O make Christ your friend now, hear him now, obey him now, receive him now, that it may go well with you for ever. If now the command of God cannot carry you, nor these Arguments which I have used, draw you to yield obedience to this truth, yet remember that passage Deut. 5.27, 29. with which I will conclude, and me thinks if you have any good nature in you, it should work much upon you. When the people of Israel had said unto Moses, after they had heard God speak unto them out of the midst of the thunder, and lightning, Go thou near, and hear all that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it, and do it: The Lord (saith the Text) heard the voice of their words, the Lord said, I have heard the voice of the words of this people which they have spoken unto thee, they have well said all that they have spoken: Oh that there were such an heart in them, that they would fear me, and keep all my Commandments always, that it might be well with them for ever. Mark, my brethren, it is the Lords own request, that there may be an heart in you to hear and obey, that so ye may live for ever. Oh therefore if a man cannot prevail with you, yet let the Lord Jesus Christ beg so much of you. You may think it strange that the Lord should desire this at your hands; but it is true, he desireth it hearty, and he will be exceedingly pleased if you satisfy his desire. Well now, seeing it is the great request that the Lord by me hath made unto you; ask your own souls, common with your own hearts, and tell me what answer I shall return to the Lord; Shall I say you will not hear? My brethren, it is a grievous and tedious thing for a poor Minister to give up such an answer unto God; I would not willingly have this answer from you; therefore I beseech you, answer again: Tell me, what shall I say? Speak comfortably as they did, Whatsoever the Lord our God shall say, that will we hear and do. If so, then let me conclude with the answer of God, O that there were such a heart in you, and that you would fear the Lord, and keep his Commandments, that it might be well with you for ever. FINIS. THE ACTIVITY OF FAITH: OR, ABRAHAM'S IMITATORS. By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England. JAM. 2.17. Even so faith, if it hath not works, is dead, being alone. LONDON, Printed by G. D. for Francis Eglesfield, and are to be sold at the Sign of the Marigold in Paul's Churchyard, 1651. The Activity of Faith, OR, Abraham's Imitators. SERMON V. ROM. 4.12. And the Father of Circumcision to them who are not of circumcision only, but also walk in the steps of that Faith of our father Abraham, which he had, being yet uncircumcised. THe blessed Apostle Saint Paul, from the 20. verse of the former Chapter, to the end, disputeth that great question of justification by the free grace of God; and after many Arguments alleged to prove that it is by grace, and not by works, he concludeth in the 28. verse, Therefore we conclude, that a man is justified by Faith with the works of the Law. Having dispatched this, and settled his assertion by strength of argument in this fourth Chapter, wherein my Text is, he laboureth to make the truth yet more clearer and evident by way of example, and to the end he setteth it forth in the lively colour of that faith of Abraham, giving us an instance of this truth, in the example of him, who was the father of the faithful, a father, not by natural generation, but by imitation; the Lord having appointed him to be the copy to all the Believers of succeeding ages; that as he believed, and by faith was saved, so they that do expect to receive salvation, must walk in that way, if they purpose to partake of that end. Now touching this example of Abraham, that I may not be long before I come to that, which is the principal point I intent to deliver at this time; the Apostle doth two things; first, he layeth down the pattern itself clearly, both in Gods vouchsafing justification to Abraham, and also in Gods sealing this by the seal of circumcision, and this he doth in the 11. verse. And as he hath propounded it thus, both in God's gift, and in Gods sealing thereof; so in the words of the Text he maketh an application of both, applying it to all Abraham's children that shall live to the end of the world, whether Jew's or Gentiles; and in effect it is, as if he had said thus; Abraham, when he was uncircumcised did believe, and so was justified, therefore they that are uncircumcised may believe, and be also justified; Abraham when he did believe was circumcised, and that hindered not, so those that are circumcised may believe and be justified, that is, the Jews and the Gentiles have both liberty to come into the Covenant of grace, and so also to be happy by that Covenant, as Abraham was. In the words therefore, you have an application of the former pattern, to the particular use of every faithful servant of God, that look what good Abraham had, and what he received by faith, they that believe as he did, may expect the self same mercy that he had. Now the faithful of God, and sons of Abraham are here described two ways: I say, every faithful man that is the son of Abraham, that imitateth the faith of Abraham, is discovered two ways. First, Negatively, What will not suffice to make a man the son of Abraham. Secondly, Affirmatively, What God specially looks for at the hands of those that are to be the children of Abraham. First, Negatively thus, Abraham is the father of circumcision, not only to them who are of the circumcision; that is, not only theirs who have the privileges of the Jews, the Word, and the Oracles of God, Circumcision, and the Passeover. 'tis true; Abraham is their father, but not only theirs that have no more but those privileges, but also theirs, that walk in the footsteps of the faith of Abraham. So that by Circumcision you must here understand all these prerogatives and privileges which the Jews had above any other Nation; and consequently, that none of all those privileges than could, that none of ours, as, to be in the Church, to be baptised, etc. now can make a man to be the son of Abraham. Abraham is the father of the circumcision, not to them who are of the circumcision only; but he is the father of the circumcision, if they have faith. They that have bare circumcision only, may indeed applaud themselves therein, but they shall never receive thereby, those things God hath promised. This is the Negative. Secondly, The Affirmative part showeth, who they be indeed that shall truly be partakers of the comforts and graces of Abraham, namely, those that walk in the footsteps of that faith of Abraham. If a man believe as he did, work as he did, walk as he did, so only he may come to have title unto, and interest in the promises God hath vouchsafed in his Word. Thus much for the opening of the words. Come we now in the first place to speak of the negative part, in which the Spirit of God is pleased to exclude all outward privileges and prerogatives, and to say thus, Abraham is the father of circumcision, to them who are not of the circumcision only; that is, if they enjoy only outward privileges, they are not the children of Abraham. The point we learn hence is thus much; That all outward privileges, as the hearing of the Word, the partaking of the Sacraments, and the like, are not able to make a man a sound Saint of God. The point is clear in the Text, That if a man had circumcision, that is, if he had all those preferments that God vouchsafeth to a people in the face and bosom of his Church, this would not do him any good at all, he hath no title to the promises because of these, if he rest in them: Abraham is not the father of those that are circumcised only: So that I say again, all outward privileges are not able to make a man a true Saint of God. Our Saviour Christ, speaking of Capernaum, saith, And thou Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works which have been done in thee, had been done in Sodom, etc. Mat. 11.23. Capernaum was lifted up to Heaven; how? In all those spiritual helps and excellent means that God vouchsafed them above many others; they were highly advanced in the enjoyment of heavenly privileges, they heard the Word of God, and they saw the Miracles of Christ; and yet, Thou Capernaum, shalt be deep in punishment; thou wert lifted up to Heaven, in regard of excellent privileges; but thou shalt be cast down to Hell, in regard of thy impenitency and stubborness under them. The Apostle Paul disputeth the point, and makes the case clear, Rom. 2.28, 29. where he plucks away all these hopes and vain props, which men raise to themselves from the having of outward privileges: He is not a Jew, saith he, that is one outwardly, that is, he is not therefore a true child of God, and a faithful man, he hath not therefore saving faith, because he is circumcised, because he enjoyeth the liberties and privileges of the people of God, and liveth in the bosom of the Church; but he is a Jew which is one inwardly, and Circumciston is that of the heart, in the Spirit and not in the Letter, whose praise is not of men but of God. You know, that it was an ancient Proverb in Israel, Is Saul also amongst the Prophets? 1 Sam. 10.12. and 19.24. Yes, Saul was amongst the Prophets, and he that was once amongst the Prophets, is now amongst the Devils in Hell. Judas was highly promoted; he lived as an Apostle amongst the Disciples, heard out Saviour continually, sat at table with him, and yet for all this, is now damned in hell for ever: These were high privileges, and if these would have done the deed, Judas had never perished. Ishamel was circumcised, and yet he was excommunicated out of Abraham's family, the then Church of God, and was a castaway. Instances are many in the Scriptures to this purpose, but I list not to dwell longer upon the proof of the point; you see it is evident enough, that bare privileges, be they never so high and excellent, are not able to make one indeed a faithful man before the Lord, nor the son of Abraham. I should have showed the Reasons. Alas! outward matters never work upon the heart. That which makes a man a Saint must work upon the soul. Now the Word and the Sacraments barely considered cannot work upon the spirit, unless the Lord work a new frame inwardly by the infusion of Grace: Gal. 5.6. Circumcision and uncircumcision profiteth nothing, but faith that worketh by love. These outward things are too shallow to reach the inward man, too weak to work so powerfully upon the soul of a Christian man, as to bring the heart to God. But I leave the strengthening of the point by Reasons, and because I would not be prevented, I come to the Uses. The first Use I will hence raise is an Use of reproof. This Doctrine confoundeth the carnal confidence of those Professors, that living in the bosom of the Church, place all their hopes and assurance of being saved upon this bottom: because they have been baptised, and come to Church, and hear the Word, and receive the Sacrament, therefore of necessity (they presume) they must be accepted of God. This was the old plea of the Jews in Jeremy's time: When the Prophet came to them to reprove them for their sins, and press them to repentance, they began to quarrel with him, and to take up Bucklers against him, and cried out, The Temple of the Lord, the Temple of the Lord are these. These are the Fig-leaves wherewith poor and ignorant. Christians think to hid themselves at this day. Tell them of their faults, bid them walk humbly and holily before God, reprove them for their strange practices against God and his truth, in profaning his day, blaspheming his name, contemning his Word, despising his Ministers, etc. and they presently cry out against us: What will you make Pagans of us? What do you think we are Heathens? Have we not received Christian Baptism? etc. This is a bottom that beareth up many: But oh poor silly creatures, this will not do it; be not deceived, you will shrink under this shelter, you will fall notwithstanding these props, when you come to trial; you may have all this, and yet perish, this will not make you Saints in the sight of God. You that are Tradesmen, is it a good argument, that because have good ware in your shops, therefore you have no refuse, no drug commodity? or you that are husbandmen, because some good corn grows upon your ground, is it therefore all good corn? Who knows not that there is Cockle amongst corn, and bad wares even in your best shops. So it is true here, as there are many hearers in hell, and many receivers in hell, so there are too many in the bosom of the Church, enjoying the outward privileges of God's people, that shall never receive good by all that they partake of. Therefore I beseech you be not deceived, trust not to these lying words, and vain hopes, The Sacrament of the Lord, and the Church, and the Church; I say, trust not to these lying vanities. A man may, as Judas, not only have the Sacrament in his hand, but Christ in his mouth, and go to Hell notwithstanding. Alas, at the day of judgement, if thou hast nothing to say but this, Lord, I was a hearer of thy Word, a receiver at thy Table, a frequenter of thy house, thou canst expect no other answer, but Depart from me, I know thee not. He is not the Son of Abraham that hath Circumcision only, but that walketh in the steps of the faith of Abraham. In the second place, here is a word of Exhortation, and that is this; We ought hereby to be instructed, and provoked to stir up our souls, and not to content ourselves with, or settle ourselves in these outward shadows, but to labour to go further, and beyond all that these outward privileges barely, as outward privileges, can make us; not only to enjoy these, but to strive to be bettered by them; not only to have the Word, and the Sacraments, but to improve them; to get more than the outward shell, to labour for the kernel, for the comfort of them. Therefoee I would advise a Christian man that liveth in the bosom of the Church, where the Lord is pleased to continue helps and means to him, as to esteem them great privileges (for so they are) so not to content himself with the outward enjoyment of them, but to call upon himself, and to look inward, to see what the heart saith. Outward things will not do the deed; look we therefore for somewhat more, that will stand us in stead when the Lord cometh with his fan in his hand, throughly to purge his floor, and to make a division between the wheat and the chaff. Take notice of it therefore, and understand for your spiritual good: When thou comest to the house of God, and bringest thine hands to receive the Sacrament, and thine ears to listen to the word; think with thyself, I have heard the Word, I have received the Sacrament, but O heart what sayest thou? Have I embraced these promises? Have I closed with those precepts that have been delivered? Have I eaten Christ in the Sacrament? Hath my faith pitched on him exhibited there, under the Elements of Bread and Wine? How often have I already lived under the call of God, and yet have rejected it? my soul is not yet humbled; I only come and hear, and return without any benefit; therefore now I will go further, and dig deeper, that my heart may be brought to the obedience of the truth. Mark what our Saviour Christ faith, Joh. 6 49 provoking the Jews to believe in him, and so to receive mercy by him, he speaks on this manner, forcing them to go further than outward things; Your fathers (saith he) eat Manna in the Wilderness, and are dead. Who are those Fathers? Those stubborn and rebellious Jews that fell in the Wilderness: These entered not because of unbelief, saith the Apostle to the Hebrews: Now Christ saith, Your Fathers eat Manna, and are dead; he meaneth are damned; for he saith afterward, Vers. 51. If any man eat of this bread, he shall live for ever; thereby showing a difference between the faithful, and unbelievers, though both die a natural death: I say, making a difference between the rebellious Jews, that did not believe, and those that did believe: Your Fathers eat Manna in the wilderness, a Type and a Sacrament indeed to them, as St. Paul expresseth it; but that would not do the deed, though the Manna came from heaven, yet it could not bring them up to heaven, it could not free them from eternal death; But here is the privilege of believing, and of right receiving; He that doth not only receive bread, but Christ, he that eateth this food, this bread, he shall never die any more, he cannot perish: Labour therefore for this evermore: As when the woman of Samaria heard our Saviour speak of living water that would continue for ever, She cried out presently, Oh Sir, give me of this water, that I thirst no more, Joh. 4.15. So labour for this food above all: Labour to settle your souls, and to rest your hearts still upon these resolutions; Oh what have I that a carnal man may not have? What do I that that a carnal man cannot do? I would have a Christian man, to go beyond all those that live in the bosom of the Church. I say therefore, let this be the Question, and examine thine heart: What do I more than the damned in hell have done I pray? The truth is, the foolish Virgins knocked too: I preach, so did Judas: Do I reform many things, So did Herod: Was I baptised? So was Simon Magnus? In a word, am I resolved to confess my sins and to make satisfaction for them? Alas Judas did all this, and yet this would not serve the turn; he sorrowed, and repent, and when he had done, he went and hanged himself: It was not godly sorrow that caused repentance to salvation, he repent only for the gall of sin, not for the soul of sin. Labour we therefore, and let us every one provoke another to go further than ever reprobates went; in praying, and hearing, and professing, labour for something that will stand us in stead in the day of trial, When the heavens shall be rolled together as a scroll, Isai. 34.4. that we may appear before the Lord, and receive a reward from him in his appointed time and season. So much for the Negative Part. I proceed now to the Affirmative: Who those are, that may, and do indeed, receive benefit as Abraham did? The Text saith, They that walk in the steps of that faith of Abraham: That man, that not only enjoyeth the Privileges of the Church, but yields the obedience of faith, according to the Word of God revealed, and walketh in obedience, that man alone shall be blessed with faithful Abraham. Two points may be hence raised, but I shall hardly handle them both, therefore I will pass over the first only with a touch, and that lieth closely couched in the Text, That, Faith causeth fruitfulness in the hearts and lives of those in whom it is. Mark what I say, A faithful man, is a fruitful man: Faith enableth a man to be doing. Ask the Question, By what power was it whereby Abraham was enabled to yield obedience to the Lord? The Text answereth you, They that walk in the footsteps not of Abraham, but in the footsteps of the faith of Abraham. A man would have thought the Text should have run thus, They that walk in the footsteps of Abraham, that is true too, but the Apostle had another end, therefore he saith, They that walk in the footsteps of the faith of Abraham, implying, that it was the grace of faith that God bestowed on Abraham, that quickened and enabled him to every duty that God required of him, and called him to the performance of. So that I say, the Question being, Whence came it that Abraham was so fruitful a Christian, what enabled him to do, and to suffer what he did? Surely it was faith that was the cause that produced such Effects, that helped him to perform such actions. The Point than you see is evident, Faith is it that causoth fruit. Hence it is, that of almost all the actions that a Christian haah to do, faith is still said to be the worker. If a man pray as he should, it is the prayer of faith, Jam. 5.15. If a man obey as he should it is the obedience of faith, Rom. 16.26. If a man war in the Church militant, it is the fight of faith, 1 Tim. 6.12. 2 Tim. 4.7. If a man live as a Christian and holy man, he liveth by fasth, Gal. 2.20. Nay shall I say yet more, if he die as he ought, he dieth by faith, Heb. 11.13. These all died in faith. What is that? by the power of faith that directed and ordered them in the course of their death, furnished them with grounds and principles of aflurance of the love of God, made them carry themselves patiently in death. I can say no more, but with the Apostle, 2 Cor. 13.5. Examine yourselves, whether ye be in the faith. Why doth not the Apostle say, Examine whether faith be in you, but whether ye be in the faith? His meaning is, that as a man is said, to be in drink, or to be in love, or to be in passion, that is, under the command of drink, or love, or passion; so the whole man must be under the command of faith: (as you shall see more afterwards) If he pray, faith must indite his prayer; If he obey, faith must work; If he live, it is faith that must quicken him; and if he die, it is faith that must order him in death: And wheresoever faith is, it will do wonders in the soul of that man where it is, it cannot be idle, it will have footsteps, it sets the whole man on work, it moveth feet, and hands, and eyes, and all parts of the body. Mark how the Apostle disputeth, 2 Cor 4.13. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken, we also believe, and therefore speak: The faith of the Apostle which he had in his heart, set his tongue a going: If a man have faith within, it will break forth at his mouth. This shall suffice for the proof of the point; I thought to have pressed it further, but if I should, I see the time would prevent me. The Use therefore in a word is this: If this be so, than it falleth soul, and is a heavy Bill of Indictment against many that live in the bosom of the Church. Go thy ways home, and read but this Text, and consider seriously but this one thing in it; That whosoever is the son of Abraham, hath faith, and whosoever hath faith, is a walker, is a worker; by the footsteps of faith you may see where faith hath been: Will not this then, I say, fall marvellous heavy upon many souls that live in the bosom of the Church, who are confident, and put it out of all Question, that they are true believers, and make no doubt but that they have faith? But look to it, wheresoever faith is, it is fruitful: If thou art fruitless, say what thou wilt, thou hast no faith at all. Alas these idle Drones; these idle Christians the Church is too too full of them. Men are continually hearing, and yet remain fruitless and unprofitable; whereas if there were more faith in the world, we should have more work done in the world; faith would set feet, and hands, and eyes, and all on work. Men go under the name of professors, but alas they are but Pictures, they stir not a whit; Mark, Where you found them in the beginning of the year, there you shall find them in the end of the year, as profane, as worldly, as lose in their conversations, as formal in duty as ever: And is this faith? Oh faith would work other matters, and provoke a soul to other passages than these. But you will say, May not a man have faith, and not that fruit you speak of? May not a man have a good heart to God-ward, although he cannot find that ability in matter of fruitfulness? My brethren, be not deceived, Such an opinion is a mere delusion of Satan; wherever faith is, it bringeth Christ into the soul; Mark that, Whosoever believeth, Christ dwelleth in his heart by faith, Eph. 3.17. And, If Christ be in you, saith the Apostle, the body is dead, because of sin, but the spirit is life, because of righteousness, Rom. 8.10. If Christ be in you, that is, Whosoever believeth in the Lord Jesus, Christ dwells in such a man by faith; now if Christ be in the soul, the body cannot be dead; but a man is alive, and quick, and active to holy duties, ready, and willing, and cheerful in the performance of whatsoever God requireth; Christ is not a dead Saviour, nor the Spirit a dead Spirit; The second Adam is made a quickening spirit, 1 Cor. 15.45. And wherever the Spirit is, it works Effects suitable to it The Spirit is a Spirit of purity, a spirit of zeal, etc. and where it is, it maketh pure and zealous, etc. When a man will say he hath faith, and in the mean time can be content to be idle and unfruitful in the work of the Lord, can be content to be a dead Christian, let him know, that his case is marvellously fearful: For if faith were in him indeed, it would appear, ye cannot keep your good hearts to yourselves, where ever fire is, it will burn, and where ever faith is, it cannot be kept secret: The heart will be enlarged, the soul quickened, and there will be a change in the whole life and conversation, if ever faith take place in a man. I will say no more of this, but proceed to the Second point, arising out of the Affirmative part. You will say, What fruit is it then? Or how shall a man know what is the true fruit of faith indeed, whereby he may discern his own estate? I answer, The Text will tell you: He that walketh in the footsteps of that faith of Abraham: By footsteps are meant the works, the actions, the holy endeavours of Abraham; and where those footsteps are, there is the faith of Abraham. So that the point of Instruction hence is thus much, (which indeed is the main drift of the Apostle) That, Every faithful man may, yea doth imitate the actions of faithful Abraham. Mark what I say, I say again, This is to be the Son of Abraham, not because we are begotten of him by natural generation; for so the Jews are the sons of Abraham: but Abraham is our father, because he is the pattern for the proceeding of our faith. Thy father was an Amorite, saith the Scripture, Ezek. 16.3. that is, Thou followest the steps of the Amorites in thy conversation. So is Abraham called the father of the faithful, because he is the copy of their course, whom they must follow in those services that God calleth for. So the point is clear, Every faithful man may, yea, doth, and must imitate the actions of faithful Abraham. It is Christ's own plea, Joh. 8.39. and he presseth it as an undeniable truth upon the hearts of the Scribes and Pharisees, that bragged very highly of their privileges and prerogatives, and said, Abraham is our father: No, saith Christ; If ye were Abraham's children, ye would do the works of Abraham. To be like Abraham in constitution, to be one of his blood, is not that which makes a man a son of Abraham, but to be like him in holiness of affection, to have a heart framed, and a life disposed answerably to his. The Apostle in like manner presseth this point, Heb. 13.7. when he would provoke the Hebrews, to whom he wrote, to follow the examples of the Saints; Whose faith (saith he) follow, considering the end of their conversation. So the Apostle Peter presseth the example of Sarah upon all good women; Whose daughters ye are (saith he) as long as ye do well, 1 Pet. 36. For the opening of the point, and that ye may more clearly understand it. A question here would be resolved, What were the footsteps of the faith of Abraham? which way went he? This is a question, I say, worthy the scanning, and therefore (leaving the further confirmation of the point, as being aleady evident enough) I will come to it, that so you may know what to pitch and settle your hearts upon. I aniwer therefore, Six footsteps of Abraham's faith. There are six footsteps of the faith of Abraham, which are the main things wherein every faithful man must do as Abraham did, in the work of faith, I mean, in his ordinary course: for if there be any thing extraordinary, no man is bound to imitate him therein; but in the work of faith, I say, which belongeth to all men, every man must imitate Abraham in these six steps, and then he is in the next door to happiness, the very next neighbour, as I may say, to heaven. The first step which Abraham took in the ways of grace and happiness, you shall observe, Gen. 12.1. to be a yielding to the call of God. Mark what God said to Abraham, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: And Abraham departed, saith the Text, Verse 4. as the Lord had spoken unto him, even when he was an Idolater: he is content to lay aside all, and let the command of God bear the sway; neither friends, nor kindred, nor gods can keep him back, but he presently stoopeth to the call of God. So it is, my brethren, with every faithful man: This is his first step; He is contented to be under the rule and power of God's command. Let the Lord call for him, require any service of him, his soul presently yields, and is content to be framed and fashioned to Gods call, and returneth an obedient answer thereto: he is content to come out of his sins, and out of himself, and to receive the impressions of the Spirit. This is that which God requireth, not only of Abraham, but of all believers: Whosoever will be my Disciple, saith Christ, must forsake father, and mother, and wife, and children, and houses, and lands; yea, and he must deny himself, and take up his Cross, and follow me. This is the first step in Christianity, to lay down our own honours, to trample upon our own respects, to submit our necks to the block as it were, and whatsoever God commands, to be content that his good pleasure should take place with us. Nay, yet further, Abraham was not content only to leave his country, and kindred, and father's house, but he left his goods also: The Text saith, Josh. 24.2. Your fathers dwelled on the other side of the flood in old time, even Terah the father of Abraham, and the father of Nachor; and they served other Gods. Abraham was an Idolater before God called him; but as soon as God called him he left his gods behind him, and God only should be his God, to exercise rule and authority over him in every particular. And this is not all yet: My brethren, I beseech you observe it; Abraham did not this as one constrained and forced thereunto; but so as he would not return any more: and that is a passage very observable; Truly, saith the Apostle, Heb. 11.15. if he had been mindful of the country from whence he came out, he might have had opportunity to have returned. If he would have gone back again, he had liberty enough; but he would have no more kindred, nor no more father's house, nor no other gods, because he knew the command of God was otherwise; therefore he would not return though he might; intimating that he was not drawn from his country by a kind of force, but he so voluntarily yielded up himself to the command of God, and that so prevailed with him, that he would never return any more. But the people of Israel, though they were brought out of Egypt, yet they returned back thither in their hearts: So the Text speaks; They thought of the Fish which they did eat there freely; the Cucumbers, and the Melons, and the Leeks, and the Onions, and the Garlic, Numb. 11.5. and their minds ran after the fleshpots of Egypt, Exod. 16. Many a time a carnal wretch cometh so fare, as that when God knocks his fingers off his sins, he lets them go for a time, but his heart is still bend after his former courses, and he lingereth after them still: so was it not with Abraham: And this is the first step of the faith of Abraham, that he was content to yield to the call, and to be under the command of God, to let his good pleasure take place in his heart, to leave all, kindred, country, father's house, and never return any more. And this is that first step that God looks every faithful man should take, that he be willing, that the command of God take place in his heart, that God should make room there for himself, that he should pluck away his dearest sins, that are as near to him as his right hand, and as his right eye. If the Adulterer were converted, he would be contented that God should take away his lust, that is as dear to him as his very soul; nay, he would fain, and that with all his heart, have God make way in his soul for his own Majesty, by beating down all the holds of Satan, and tumbling that Dagon to the ground which standeth before him. This is the first step of faith. The next step that Abraham, and so every faithful soul, sets forward, is this; That when ever faith cometh powerfully into the heart, the soul is not content barely to yield to the command of God, but it breatheth after his mercy, longeth for his grace, prizeth Christ and Salvation above all things in the world, is satisfied and contented with nothing but with the Lord Christ: and although it partake of many things below, and enjoy abundance of outward comforts, yet it is not quieted till it rest and pitch itself upon the Lord, and find and feel that evidence and assurance of his love, which he hath promised unto, and will bestow on those who love him: As for all things here below, he hath but a slight, and mean, and base esteem of them. This you shall see apparent in Abraham: Gen. 15.1, 2. Fear not Abraham, (saith God) I am thy shield, and thy exceeding great reward. What could a man desire more? One would think that the Lord makes a promise here large enough to Abraham; I will be thy Buckler, and exceeding great reward: Is not Abraham contented with this? No; mark how he pleadeth with God; Lord God (saith he) what will't thou give me, seeing I go childless? His eye is upon the promise that God had made to him of a son, of whom the Saviour of the world should come. Oh Lord, what wilt thou give me? as if he had said, What wilt thou do for me? alas nothing will do my soul good, unless I have a son, and in him a Saviour. What will become of me, so long as I go childless, and so saviourlesse, as I may so speak? You see how Abraham's mouth was out of taste with all other things, how he could relish nothing, enjoy nothing in comparison of the promise, though he had otherwise what he would, or could desire. Thus must it be with every faithful man. That soul never had, nor never shall have Christ, that doth not prise him above all things in the world: no certainly; a faithful soul breatheth after nothing so much as mercy in Christ, looks after, and longeth for nothing so much as the assurance of the love of God. Though all the comforts of this world were afforded a faithful man, yet still he would plead with the Lord, Oh Lord, what will become of me notwithstanding all this, so long as my soul is comfortless? what availeth it me to live here? Oh thy Mercy! Oh thy Salvation! Oh the Lord Christ! these are the things my soul breatheth after. This, my brethren, is the nature of faith, if it be rightly wrought in the soul, as you shall fee and find by ordinary experience. For take a man that is truly awakened, and whose conscience is throughly touched, and offer him crowns, and sceptres, and honours, and all the delights of the sons of men; alas, his soul will care nothing for them, but as Esau said, Gen. 25.32. Behold, I am at the point to die, and what profit shall this birthright do to me? So will the poor soul say, What will it avail me, to be high in the favour of men here, and to be a fiend of Hell hereafter? What are all these profits and pleasures to me so long as I am not in the favour of God? What good can these outward contentments afford me when I am without Christ? Oh Lord, what wilt thou give me, unless I have my Saviour, and mercy in him, and pardon in him, and all in him, and through him? Still thus beateth the pulse of a faithful soul; and this is the nature of saving faith, the faith of Gods elect. As for these things here below, these matters of the world, they are little in the regard and esteem of a Christian man: If he have them, he seethe God in them; If he want them, he is never a whit the worse. The Apostle speaking of believers, and the faithful people of God, Heb. 11. saith, That they let their hold go of all these things below; let the world take the world if they would, let the dead bury their dead; but as for them, Having seen the promises afar off, they were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth, even in that country that God had promised them, Vers. 13. The third step of Abraham's faith was this, He casteth himself and flingeth his soul (as I may say) upon the all-sufficient power and mercy of God for the attainment of what he desireth, he rolleth and tumbleth himself as it were upon the all-sufficiency of God. This you shall find Rom. 4.18. there saith the Apostle speaking of Abrahyam, Who against hope, believed in hope; That is, when there was no hope in the world, yet he believed in God even above hope, and so made it possible; It was an object of his hope, that it might be in regard of God, howsoever there was no possibility in regard of man. So the Text saith, He considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs' womb, but was strong in faith. He cast himself wholly upon the precious promise and mercy of God. This then is the third step of true justifying faith, That when the believer is informed touching the excellency of the Lord Jesus, and that fullness that is to be had in him, though he cannot find the sweetness of his mercy, though he cannot, or dare not apprehend, and apply it to himself, though he find nothing in himself, yet he is still resolved to rest upon the Lord, and to stay himself on the God of his salvation, and to wait for his mercy till he find him gracious to his poor soul. Excellent and famous is that example of the woman of Canaan, Matth. 15.22, 27. When Christ as it were beat her off, and took up arms against her, was not pleased to reveal himself graciously to her for the present; I am not sent (saith he) but to the lost sheep of the house of Israel; And, It is not meet to take the children's bread, and to cast it to dogs: Mark how she replied, Truth, Lord, I confess all that; yet notwithstanding the dogs eat of the crumbs that fall from their master's table. O the excellency, and strength and work of her faith! She comes to Christ for mercy, he repelleth her, reproacheth her, tells her she is a dog; she confesseth her baseness, yet is not discouraged for all that, but still resteth upon the goodness and mercy of Christ, and is mightily resolved to have mercy whatsoever befalleth her. Truth Lord, I confess I am as bad as thou canst term me, yet I confess too that there is no comfort but from thee, and though I am a dog, yet I would have crumbs: Still she laboureth to catch after mercy, and to lean and bear herself upon the favour of Christ, for the bestowing thereof upon her. So it must be with every faithful Christian in this particular; he must roll himself upon the power and faithfulness, and truth of God, and wait for his mercy: (I will join them both together for brevity's sake, though this latter be a fourth step and degree of faith) I say, he must not only depend upon God, but he must wait upon the holy one of Israel. The Text saith of Abraham, Heb. 6.15. That after he had patiently endured, he obtained the promise; he received the performance after he had a little waited for it. So the Prophet David, Psal. 101.2. I will walk in the uprightness of my heart till the Lord come to me: As if he should say, If the Lord will absent himself from me, and not reveal himself to me, yet wait I will, and desire I will, and still I will be hoping for the mercy of the Lord till he come to me. So it was said of Simeon, that good old man, That he waited for the consolation of Israel, Luke 2.25. Mine eyes (saith David, Psal. 119.123.) grow dim for the looking for thy salvation. He that belceveth makes not haste, Isai. 28.16. he makes haste to obey, but makes not haste to bring mercy from God. The fifth step of Abraham's faith appeared in this; He counted nothing too dear for the Lord, he was content to break through all impediments, to pass through all difficulties, whatsoever God would have, he had of him. This is the next step that Abraham went; and this you shall find Gen. 22. when God put him upon the trial. The Text saith there, That God did tempt Abraham, did try what he would do for him, and he bade him, Go, take thy son, thy only son Isaac, whom thou lovest, and stay him: And strait Abraham went and laid his son upon an Altar, and took a knife to cut the throat of his son: So that Abraham did not spare his Isaac, he did not spare for any cost, he did not dodge with God in this case; if God would have any thing, he should have it whatsoever it were, though it were his own life, for no question Isaac was dearer to him then his own life. And this was not his case alone, but the faithful people of God have ever walked the same course. The Apostle Paul was of the same spirit, Acts 20.22, 24. I know not (saith he) the things that shall befall me, save that the Holy Ghost witnesseth in every City saying, That bonds and afflictions abide me: but none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God. Oh blessed spirit! here is the work of faith. Alas, when we come to part with any thing for the cause of God, how hardly comes it from us? But I, saith he, pass not, no, nor is my life dear unto me. Here I say, is the work of faith indeed, when a man is content to do any thing for God, and to say, If imprisonment, loss of estate, liberty, life, come I pass not, it moveth me nothing, so I may finish my course with comfort. Hence it was that the Saints of God in those Primitive times, Heb. 10.34. took joyfully the spoiling of their goods. Me thinks I see the Saints there reaching after Christ with the arms of faith, and how when any thing lay in their way, they were content to lose all, to part with all, to have Christ. Therefore saith Saint Paul, Acts 21.13. I am rerdy not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus. Mark, rather than he would leave his Saviour, he would leave his life, and though men would have hindered him, yet was resolved to have Christ howsoever, though he lost his life for him: Oh let me have my Saviour, and take my life. The last step of all is this, When the soul is thus resolved not to dodge with God, but to part with any thing for him: then in the last place there followeth a readiness of heart to address a man's self to the performance of whatsoever duty God requireth at his hands; I say, this is the last step, when without consulting with flesh and blood, without hammering upon it, as it were, without aukwardnesse of heart, there followeth a prestness to obey God, the soul is at hand. When Abraham was called, Behold, saith he, here I am, Gen. 22.1. And so Samuel, Speak Lord, for thy servant heareth, 1 Sam. 3.9. and so Ananias, Behold, I am here Lord, Acts 9.10. The faithful soul is not to seek, as an evil servant that is gone a roving after his companions, that is out of the way when his master should use him, but is like a trusty servant that waiteth upon his master, and is ever at hand to do his pleasure. So you shall see it was with Abraham, Heb. 11. 8. When the Lord commanded him to go out of his country, He obeyed, and went out, not knowing whither he went; he went cheerfully and readily, though he knew not whither; as who should say, if the Lord call, I will not question; if he command, I will perform what ever it be. So it must be with every faithful soul: we must blind the eye of carnal reason, resolve to obey, though heaven and earth seem to meet together in a contradiction, care not what man, or what devil saith in this case, but what God will have done, do it: This is the courage and obedience of faith. See how Saint Paul, in the place before named, Acts 21.12, 13. fling his ancient friends from him, when they came to cross him in the work of his ministry: They all came about him, and because they thought they should see his face no more, they besought him not to go up to Jerusalem; Then Paul answered, What mean ye to weep, and to break my heart? as who should say, it is a grief and vexation to my soul, that ye would hinder me, that I cannot go with readiness to perform the service that God requireth at my hands. The like Christian courage was in Luther, when his friends dissuaded him to go to Worms; If all the Tiles in Worms were so many Devils, said he, yet would I go thither in the name of my Lord Jesus. This is the last step. Now gather up a little what I have delivered. He that is resolved to stoop to the call of God; to prise the promises, and breath after them; to rest upon the Lord, and to wait his time for bestowing mercy upon him; to break through all impediments and difficulties, and to count nothing too dear for God; to be content to perform ready and cheerful obedience; he that walketh thus, and treadeth in these steps; peace be upon him, Heaven is hard by, he is as sure of salvation as the Angels are, it is as certain as the Lord liveth, that he shall be saved with faithful Abraham, for he walketh in the steps of Araham, and therefore he is sure to be where he is. The case you see is clear, and the point evident, that every faithful man may, and must imitate faithful Abraham. It may be here imagined, that we draw men up to too high a pitch: and certainly, if this be the sense of the words, and the meaning of the Holy Ghost in this place, what will become of many that live in the bosom of the Church? Will you therefore see the point confirmed by reason? The ground of this Doctrine standeth thus; Every faithful man hath the same faith, for nature and for work, that Abraham had; therefore look what nature his faith was of, and what power it had, of the same nature and power every true Believers faith is. Briefly thus; The promises of God are the ground upon which all true faith resteth; the Spirit of God it is that worketh this faith in all believers; the power of the spirit is that that putteth forth itself in the hearts and lives of all the faithful; gather these together; if all true believers have the same promises for the ground of their faith, have one and the same spirit to work it, have one and the same power to draw out the abilities of faith, then certainly they cannot but have the very self same actions, having the very self same ground of their actions. Every particular believer (as the Apostle Peter saith, 2 Pet. 1.1.) hath obtained the like precious faith. Mark that: There is a great deal of Copper-faith in the world, much counterfeit believing, but the Saints do all partake of the like precious faith. As when a man hath but a Sixpence in silver, or a Crown in gold, those small pieces for the nature, are as good as the greatest of the same metal; so it is with the faith of Gods Elect. And look as it is in graffing; If there be many Scions of the same kind grass into one stock, they all partake alike of the virtue of the stock; just so it is here: The Lord Jesus Christ is the stock, as it were, into which all the faithful are grafted by the spirit of God and faith; therefore whatsoever fruit one beareth, another beareth also: howsoever there may be degrees of works, yet they are the same for nature. As a little Apple is the same in taste with a great one of the same tree, even so every faithful man hath the same holiness of heart and life, because he hath the same principle of holiness. The fruit indeed that one Christian bringeth forth, may be but poor and small in comparison of others, yet it is the same in kind: the course of his life is not with so much power and fullness of grace, it may be, as another's, yet there is the same true grace, and the same practice in the kind of it for truth, however in degree it differ. Here by way of caution I will suggest too things to you. 1. That howsoever all believers have the self same nature of faith, yet all must not look to have the same measure of faith, and the same degree of works. 2. That faith doth not perform all its works at one time, but groweth to a ripeness upon several occasions. A Child is a perfect man in regard of parts, though not of degrees: he is able to eat, and to see, though he cannot walk and talk; yet because he hath a reasonable soul as well as others, he will walk and talk like others in due time: So howsoever many of the Saints of God have not attained to those great actions of grace that others have, yet having the same spirit and principle of grace within, they shall be enabled hereafter to a further discharge of those holy services that God requireth. Thus you see the point confirmed by reason; if all the Saints of God are ingraffed into Christ indifferently, if all have the same ground of faith, and the same spirit to work it, and to make it work, they must needs have the same actions and fruits of faith, because (I say) they have the self same causes of their faith. Let us now come to see what benefit we may make to ourselves of this point, thus proved and confirmed: And certainly the Use of this Doctrine is of great consequence. In the first place it is a just ground of Examination: For if it be true (as it cannot be denied, the reasons being so strong, and arguments so plain) that every son of Abraham followeth the steps of Abraham, then here you may clearly perceive who it is that hath saving faith indeed, who they be that are true Saints, and the sons of Abraham. By the light of this truth, by the rule of this doctrine, if you would square your courses, and look into your conversations, you cannot but discern whether you have faith or no. That man whose faith sheweth itself, and putteth itself forth in its several conditions agreeable to the faith of Abraham, that man that followeth the footsteps of the faith of Abraham, let him be esteemed a faithful man, let him be reckoned for a true believer. But if any man's faith do not this, but be contrary unto, or fall short of this in the truth (I say, not in the measure) of it, certainly it is counterfeit, it is Copper-faith. O the world of counterfeit faith then, that is in the Church at this day! It was the complaint of our Saviour Christ, that when he should come, he should scarce find faith on the earth, Luke 18.8. as if he should say, It will be so little, and so rare, that one shall hardly know where to find a faithful man. It was the complaint of the Psalmist of old, and is most true of these times, that the faithful fail from among the children of men, Psal. 12.1. Many a man hath a name, that he is alive, and yet is dead, Rev. 3.1. Many have a fancy of faith, yet upon the trial we shall find that there are but few, even of those that are interested in the title of Christians, and live in the bosom of the Church, that have any right or title to the Lord Jesus, and the promises of God revealed in the Church. Let us try a few. And first, this falleth marvellous heavy upon, and casteth out all ignorant persons, that were never enlightened, never quickened, never had their minds informed, touching Christ and the promises. Alas, they know not what faith meaneth, and what Christ meaneth; and how can these walk in the footsteps of the faith of Abraham, when they never saw the way of Abraham? But let them go; my heart pitieth them; I rather choose to grapple with those that think themselves in a better estate and condition. And the first of this rank are profane persons, those that live and lie in sin, in Sabbath-breaking, swearing, drunkenness, adultery, and the like. The case of such is clear and evident; These are so fare from treading in the steps of Abraham, that they hate purity, and holiness, and goodness: And as for these (if any such be here) let them not be deceived, but let me tell them out of God's Word, that as yet they have not faith, as yet they are not the sons of Abraham: What they may be, I know not; I leave them to the Lord, and wish them a sight and apprehension of their own condition, and that they may be brought out of that gall of bitterness wherein they are: but as yet, I dare say, they are not the sons of Abraham. Whose sons are they then? My brethren, I am loath to speak it, and I will not; men will not bear these words from us, but think that we go beyond our commission: for my own part, my soul trembleth to think of them, their case is so fearful: The Lord therefore shall speak, and I will say nothing. Look into John 8. The Scribes and Pharisees came to Christ, and began to quarrel with him, and to provoke him to say many things, that they might catch him in his speech, opposing our Saviour in the course of his ministry, and labouring to suppress his Doctrine: mark how Christ reasoneth there; I do (saith he) the works of my Father; Ye do the deeds of your father. But, say they, Abraham is our father; and again, We be not born of fornication; we have one Father, even God; but mark our Saviour's answer, verse 44. Ye are of your father the Devil, and the lusts of your father ye will do. Thus Christ speaks to the Scribes and Pharisees, great men of place, and of great abilities; You, of your father Abraham? No, you are of your father the Devil. My brethren, I will not say it; I beseech you be not offended; it is the Lord that speaks, and I would fain know that man that date contradict his Word; the case is clear, and the Lord will make it good upon his soul in another world. His lusts (saith Christ) you do: What are those? He is an accuser of the brethren; so are these: He crieth out against, and opposeth the purity of Religion; so do these men exclaim against the niceness and preciseness of Christians, and blame those that are holy and sincere: The Devil continued not in the truth; no more do these, they are not governed by the truth, they stoop not to it, they yield not obedience to it: The Devil is a liar, and speaketh not the truth; so these men are contented to lie shamefully of their brethren, to broach scandalous things of those that they know to be holy and sincere: In a word, the Devil is malicious, and envious; so are all these profane ones, desperate, unreasonable creatures, that cast off God's commands, that neglect the Ordinances, and wallow in the mire of their sins, that hate the sincerity and power of Relgion, that envy and malign the true professors of godliness: If the Devil himself were incarnate he could do no more; and surely if there were ever a child like the father, these are like him: I will say nothing, the Lord himself speak to your consciences. Yea, but you will say, It is true, Christ knew who were the children of the Devil; but can you discern them? I say nothing, but I can tell you how you may discern them: A child of the Devil doth not go invisible, but may be known, and the Apostle tells you, 1 Joh. 3.10. In this the children of God are manifest, and the children of the Devil: Mark that, Whosoever doth not righteousness is not of God, neither he that loveth not his brother. I observe three things in this Text: 1. That there are children of God, and children of the devil. 2. That a man may know them: The Text saith so plainly, they are not my own words; Consult I beseech you with the place, In this the children of God are manifest, and the children of the Devil. 3. How a man shall know a child of the Devil: He that worketh not righteousness, and he that hateth his brother, is of the devil. He that worketh not righteousness; that is, he that is not willing and contented, constantly to take up a Christian course, to walk according to the rule of God's word, to abstain from all filthiness of the flesh and spirit, to live in all holiness of life and conversation, to study and endeavour to keep a good conscience in all things both towards God, and towards men: and he that loveth not his brother: That is, he that hateth holiness where he sees it, that hates a good man, and one that is sincere, whose colour riseth at such a one, where ever he meets him; who can brook a drunkard, or a swearer, or an adulterer; but cannot endure a righteous man, a holy man, one that makes conscience of his ways: If there be any such in this Congregation, I desire to speak a word to them in the name of the Lord; Let them consider that what I speak is not my own, and I profesle that what I say is not out of passion, or a desire to slander any; but the desire of my soul is, that they may come to the knowledge of the truth, that they may be saved. You therefore that are given to these sins, and are walking in this way of death, consider and bethink yourselves, and say to yourselves; Oh Lord, how nearly doth this I have heard this day concern me! Alas, I thought not of this before. I am one that never was a worker of righteousness in all my life, I am one that have hated the servants of God, that have scorned and loathed the purity of Religion, and now the Lord hath said it, Christ hath spoke it, his word hath spoke it, that I am the child of the Devil: Alas, it is too too manifest to myself, that such a one I am, and God knoweth it much more: What shall I do? Now I pray thee, go thy ways home, break off thy sins by repentance, and labour to make thy peace with God forthwith, and of the son of the Devil to be the Son of God; be mighty with God in prayer to make you his child. And this is all I have to speak to these. 2. Let me go further, and you shall see more than these cut off from being the sons of Abraham; And surely if Abraham should come down from heaven, he might complain that there were very few of his sons to be found upon the earth. In the next place therefore take a taste of the civilised professors, such as are not as other men; no common swearers, no profaners of the Sabbath, no drunkards, and the like: These men think that they go near indeed to the steps of Abraham, yet give me leave to scan these a little, I pray, and to try them. Abraham (you know) did not stick with God when he called him, but was content to be under the command of God and to yield to him in every thing. Take now one that hath not the power of godliness in his heart; he keepeth, it may be, his fingers from filching and stealing, abstains from the gross acts of sin, and from open profaneness; but what strength of grace is there in his soul? What mortification shall you find of his secret lusts? What subduing of sin within? Alas, ask him what ruleth him, at whose command he is, at whose call he cometh: I appeal to the souls and consciences of all such men; The command of God calleth, and covetousness calleth, which of these is followed? The Lord saith to the worldling, come out of thy countinghouse, and go to prayer, come and hear my word; the Lord calls to the Gentleman, forsake thy pleasures and thy sports, and humble thyself in sackcloth and ashes; and the Lord calleth for these things, the times call for them, who is obeyed? Whose commands do you stoop unto? Is there any command disobeyed but Gods? If a man presume on any it is on the Lord: Profits, pleasures, worldly business must be attended, whether the Lord be pleased or no, or whether the duties he requireth be performed or no. You that are Gentlemen and Tradesmen, I appeal to your souls, whether the Lord and his cause is not the loser this way: Doth not Prayer pay for it? Doth not the Word pay for it? Are not the Ordinances always losers, when any thing of your own cometh in competition? Is it not evident then, that you are not under the command of the word? How do you tremble at the wrath and threaten of a mortal man? and yet when you hear the Lord thunder judgements out of his Word, who is humbled? When he calls for fasting and weeping, and mourning, who regards it? Abraham, my brethren, did not thus, these were none of his steps; no, no, he went a hundred mile off of this course. The Lord no sooner said to him, Forsake thy country, and thy kindred, and thy father's house, but he forsook all, neither friend, nor father, prevailed to detain him from obedience, but he stooped willingly to God's command. Look again to the fifth note and step of Abraham's faith, and try yourselves a little by that. Are you content to run any hazard for the cause of God? To spare nothing from him? As Abraham withheld not Isaac from God when he required him, so are you contented likewise to with hold, no, not the dearest thing you have when God calls for it. If the Lord put you to the trial, to undergo trouble, loss of goods, imprisonment, banishment, are you content to stoop to these things? to give way and to break through all impediments? Judge yourselves: If it be so, it is well. But let your consciences speak, nay, let your lives and conversations speak; Do they not show the contrary? Doth not the very name of danger, the sight of it a afar off, the voice of some great man dash all your forwardness out of countenance? Nay, if an Isaac come and complain, that those and those things must be provided for, and cry out, Alas, if you take this course, what will become of wife and children and family, all must to ruin, you presently give over your profession. Did Abraham do thus? No, he did not so: and I beseech you, think of it; if you were the children of Abraham, you would not, you could not, you durst not do so. There are yet a third sort that come short of being the sons of Abraham, and they are the close-hearted Hypocrites. These are a generation that are of a more refined kind than the last, but howsoever they carry the matter very covertly, yea, and are exceeding cunning, yet the truth will make them known. Many an hypocrite may come thus far, to be content to part with any thing, and outwardly to suffer for the cause of God, to part with divers pleasures and lusts, and to perform many holy services: But here is the difference between Abraham and these men: Abraham forsook his goods and all, but your close-hearted Hypocrites have always some God or other that they do homage to, their ease, or their wealth, or some secret lust, something or other they have set up as an I doll within them, and so long as they may have, and enjoy that, they will part with any thing else. But thou must know, that if thou be one of Abraham's children, thou must come away from thy gods, thy god of pride, of self-love, of vainglory, and leave worshipping of these, and be content to be governed alone by God and his truth. This shall suffice for the first Use, I cannot proceed further in the pressing thereof, because I would shut up all with the time. The second Use is a word of instruction, and it shall be but a word or two; That it all the Saints of God must walk in the same way of life and salvation that Abraham did, then there is no by-way to bring a man to happiness. Look what way Abraham went, you must go; there is no more ways: the same course that he took must be a copy for you to follow, a rule, as it were, for you to square your whole conversation by: There is no way but one to come to life and happiness. I speak it the rather, to dash that idle devise of many carnal men, that think the Lord hath a new invention to bring them to life, and that they need not to go the ordinary way, but God hath made a shorter cut for them. Great men, and Gentlemen, think God will spare them; what, must they be humbled, and fast, and pray? that is for poor men, and mean men: their places and estates will not suffer it; therefore surely God hath given a dispensation to them. And the poor men, they think it is for Gentlemen, that have more leisure and time: alas, they live by their labour, and they must take pains for what they have, and the refore they cannot do what is required. But be not deceived: if there be any way besides that which Abraham went, then will I deny myself: but the case is clear, the Lord faith it, the Word faith it; the same way, the same footsteps that Abraham took, we must take, if ever we will come where Abraham is. You must not balk in this kind, whoever you are; God respecteth no man's person: if you would arrive at the same haven, you must sail through the same sea; you must walk the same way of grace, if you would come to the same kingdom of glory. It is a conceit that harboureth in the hearts of many men, nay, of most men in general, specially your great wise men, and your great rich men, that have better places and estates in the world then ordinary; What, think they, may not a man be saved without all this ado? what needs all this? is there not another way besides this? Surely, my brethren, you must teach our Saviour Christ, and the Apostle Paul another way; I am sure they never knew other: and he that dreameth of another way, must be content to go beside. There is no such matter as the Devil would persuade you: it is but his delusion to keep you under infidelity, and to shut you up to destruction under false and vain conceits. The truth is, here is the way, and the only way, and you must walk here if ever you come to life and happiness: therefore be not deceived, suffer not your eyes to be blinded, but know, what Abraham did, you must do the same, if not in action, yet in affection: If God say, forsake all, thou must do it, at least in affection; thou must still wait upon his power and providence, yield obedience to him in all things, be content to submit thyself to his will. This is the way you must walk in, if you ever come to heaven. The last Use shall be a Use of Comfort to all the Saints and people of God, whose consciences can witness that they have laboured to walk in the uprightness of their heart as Abraham did. I have two or three words to speak to these. Be persuaded out of the Word of God, that your course is good, and go on with comfort, and the God of Heaven be with you; and be sure of it, that you that walk with Abraham shall be at rest with Abraham, and it shall never repent you of all the pains that you have taken. Happily it may seem painful and tedious to you; yet, what Abigail, said to David, let me say to you: Oh, saith she, let not my Lord do this: when the Lord shall have done to my Lord according to all the good that he hath spoken concerning thee, and shall have appointed thee Ruler over Israel, this shall be no grief unto thee, nor offence of heart, that thou hast shed blood causeless, or that my Lord hath avenged himself, 1 Sam. 25.30, 31. My brethren, let me say so to you; You will find trouble and inconveniencies, and hard measure at the hands of the wicked in this world; many Nabals and Chins will set themselves against you; but go on, and beat it patiently; know it is a troublesome way, but a true way, it is grievous but yet good, and the end will be happy; it will never repent you, when the Lord hath performed all the good that he hath spoken concerning you. Oh! to see a man drawing his breath low and short, after he hath spent many hours and days in prayer to the Lord, grappling with his corruptions, and striving to pull down his base lusts, after he hath waited upon the Lord in a constant course of obedience; take but such a man, and ask him, now his conscience is opened, whether the ways of holiness and sincerity be not irksome to him, whether he be not grieved with himself for undergoing so much needless trouble (as the world thinks it) and his soul will then clear this matter; it is true, he hath had a tedious course of it, but now his death will be blessed; he hath striven for a Crown, and now behold a Crown; now he is beyond the waves; all the contempts, and imprisonments, and outrages of wicked men, are now too short to reach him; he is so fare from repenting, that he rejoiceth and triumpheth in reflecting back upon all the pains, and care, and labour of love, whereby he hath loved the Lord Jesus, in submitting his heart unto him. Take me another man, that hath lived here in pomp and jollity, hath had many live, great preferments, much honour, abundance of pleasure, yet hath been ever careless of God and of his Word, profane in his course, lose in his conversation, and ask him upon his deathbed, how it standeth with him; Oh! woe the time, that ever he spent it as he hath done: now the soul gins to hate the man, and the very sight of him, that hath been the instrument with it in the committing of sin: now nothing but gall and wormwood remaineth; now the sweetness of the Adulterers lust is gone, and nothing but the sting of conscience remaineth; now the covetous man must part with his goods, and the gall of Asps must stick behind; now the soul sinks within, and the heart is overwhelmed with sorrow. Take but these two men, I say, and judge by their ends, whether ever it will repent you that you have done well, that you have walked in the steps of the faith of Abraham. My brethren, howsoever you have had many miseries, yet the Lord hath many mercies for you. God dealeth with his servants, as a father doth with his son, after he hath sent him on a great journey to do some business, & the weather falleth foul, and the way proveth dangerous, and many a storm, and great difficulties are to be gone through; oh how the heart of that father pitieth his son! how doth he resolve to requite him, if he ever live to come home again; what preparation doth he make to entertain, and welcome him; and how doth he study to do good unto him! My brethren, so it is here; I beseech you, think of it, you that are the Saints and people of God: You must find in your way many troubles and griefs, (and we ought to find them) but be not discouraged; the more misery, the greater mercy. God the father seethe his servants: and if they suffer and endure for a good conscience, as his eye seethe them, so his soul pitieth them, his heart bleeds within him for them, that is, he hath a tender compassion of them, and he saith within himself, Well, I will requite them if ever they come into my Kingdom; all their patience, and care, and conscience in walking in my ways, I will requite, and they shall receive a double reward from me, even a Crown of eternal glory. Think of those things that are not seen; they are eternal: the things that are seen are temporal, and they will deceive us: let our hearts be carried after the other, and rest in them for ever. FINIS. CULPABLE IGNORANCE, OR THE Danger of Ignorance UNDER MEANS. By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England. 2 THES. 1.7, 8. The Lord Jesus shall be revealed from heaven, with his mighty Angels, In flaming fire taking vengeance of them that know not God, and which obey not the Gospel of our Lord Jesus Christ. LONDON, Printed by G. D. for Francis Eglesfield, and are to be sold at the Sign of the Marigold in Paul's Churchyard, 1651. Culpable Ignorance, OR, The danger of Ignorance under Means. SERMON VI. ISAI. 27.11. For it is a people of no understanding, therefore he that made them, will not have mercy on them, and he that form them, will show them no favour. IF you cast your eyes, my brethren, upon the beginning of this Chapter, you shall observe, that when the Prophet had discovered the fierce dealing of God with the enemies of his people, vers. 1. he doth from the second verse to the words of the Text, and so afterwards make known Gods gracious affection towards his own faithful servants, as also his dealing with those cursed Hypocrites, that live in the bosom of the Church. In a word (that I may not be long before I come to that which I desire to deliver to you) in the discovery of the Lords dealing, first with his own people, and then with others that live in the bosom of the Church, to whom he communicateth his ordinances, there are three things observable. The first is God's special care of, and his tender love and fatherly affection to those that love and fear his Name, that labour to approve their hearts and ways to him, that are called to the profession of his truth and walk answerably thereunto; and that continueth to the seventh verse, namely, That the Lord will keep them, and water them every moment, that he will keep them night and day, etc. Secondly, As the Prophet expresseth Gods special care of his servants, so withal he manifesteth a secret kind of displeasure that was in God, even toward those that belong unto him, because of the carelessness, and fruitlessness that was among them, therefore he was pleased to lay his correcting hand upon them, yet still in measure, with abundance of patience, and in much compassion towards them; and all for their special good, not to confound, but to humble and better them. And this we have from the 7th to the end of the 9th verse, where the Prophet, showeth, what is the fruit of affliction to those that belong unto God By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin: As if he should say, Howsoever the Lord loveth his vineyard, yet he will prune it, not to destroy it, but to make it the more fruitful: He only will take away the superfluous branches, those inordinate lusts that appear in the lives of his servants. This is the main issue and special benefit of afflictions to the godly, to subdue their corruptions, to purge them, to make them walk more circumspectly before God. Thirdly, the Prophet having thus declared God's care of his own people, and his fatherly chastisement of them, in the last place, from the 9th verse to the end of the 11th, he declareth his proceed also against the cursed Hypocrites that live in the bosom of the Church, against those that have a form of godliness only, but deny the power thereof, that present themselves before the Lord, and appear in his Sanctuary, as if they would do great matters for him, yet their hearts are naught, and the Lord seethe them, and threatneth to deal with them accordingly, and in conclusion denounceth an utter overthrow, an universal ruin, and confusion unto them, so as that their estates shall be altogether helpless; for their defenced Cities shall be desolate, and their habitations forsaken, and left like a Wilderness; Yea, so helpless shall they be, that if a poor silly woman come by, she shall spoil them; The women come, and set them on fire. Now if it be asked, Why the Lord doth deal thus fiercely with carnal sinful men, seeing though they have no strength of grace in their hearts, yet they are his creatures; The Reason is rendered in the words of the Text, For it is a people of no understanding, therefore he that made them will not have mercy on them, and he that form them, will show them no favour. As if he should say, Do ye inquire the reason why the Lord is so deeply displeased with Hypocrites that live in thee bosom of the Church, and why he threatneth to proceed so severely with them? Alas, it is no wonder, for they are a people of no understanding, what show soever they make, though they enjoy the Ordinances, yet they are no way fit for God's spiritual building, they are only fit for the fire of his wrath, though they are in the Church, yet they are not of the Church; therefore he that made them will show them no mercy, and he that form them, will not vouchsafe to bestow any favour upon them. In the words there are two things observable: First, the judgement of God denounced against this people; Secondly, the cause of that judgement: Or thus, First, the sin of this people; Secondly, The judgement of God because of that sin. The sin of the people is, They have no understanding: The judgement of God because of that sin, Therefore he that made them will not have mercy on them, and he that form them will show them no favour. First, you see the people offending; they want sanctifying and saving knowledge, they are a people of no understanding. You see again the Lord observing this, and proceeding severely against them because of this; Therefore he that made them, will not have mercy on them, and he that form them, will show them no favour. First of the former, touching the sin of the people. I will not stand long in the opening of the words: Only thus much observe briefly, It is a people that have no understanding: What kind of people was it? Even those that lived under the means of grace, that enjoyed all the helps and encouragements that a people could desire, that had an outward call, and were counted the people of God, those were a people of no understanding. Howsoever the Lord was pleased to enlarge himself toward them to bestow many outward Privileges upon them, to suffer them to enjoy many singular helps, howsoever they were those to whom were committed the Oracles of God, and means of life and salvation, yet they remained unfruitful and unprofitable, they were a people of no understanding, they had no depth of reach in spiritual things. The point observable from hence is thus much, That, People may enjoy the means of knowledge, of life and salvation, and yet not withstanding in the mean time not profit by them, but remain void of the knowledge of God. What this knowledge is, and the nature of it, I will open unto you afterward, only thus much take along with you for the present, That by knowledge here, I mean saving knowledge. Knowledge, no doubt, this people had, and happily a great measure of understanding, they might know many things that belonged to grace and salvation; yet for the main, for the substance and truth of it, it was not the knowledge of God, it was not saving knowledge. A people may be in the bosom of the Church, live under the means of grace, and partake of the Ordinances of God, and yet notwitstanding all this, be void of the saving knowledge of God. This is a Point that ariseth clearly and evidently from the Text: These people of whom the Prophet speaks, were in the Church of God, lived under the Ordinances, and enjoyed all the outward privileges of the people of God, yet, he saith of them, they are a people of no understanding; they knew nothing of God and salvation in a sanctifying and saving manner. It is easy to confirm the truth of this Doctrine, by other places of Scripture. The Scribes and Pharisees sat in Moses chair, and were the teachers of others, and therefore (one would think) should have understanding themselves, yet our Saviour saith, Matth. 13.14. That in them was fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall not understand, and seeing, ye shall see, and shall not perceive. It was not any want of means, they could allege, or that they lacked the Ordinances; for they were always hearing and hearing, they had all the light that could be afforded them to guide their feet into the way of peace, and no question but they waited upon those means, and yet they were not informed, yet they were not enlightened; to know the things that concerned the glory of God, and their own peace in a saving manner; they heard, but understood not; they saw, but perceived not. In the like manner Isai. 42.19. the Lord complaineth of his own servants, those that should have been near to him indeed, Who is blind, but my servant? or deaf, as my messenger that I sent? Who is blind, as he that is perfect, and blind, as the Lords servant: Seeing many things, but thou observest not; opening the ears, but he heareth not: It is generally conceived, that this is spoken of those that drew near to God even in the Ministry and Priesthood, and were brought up especially for this service; yet notwithstanding, who so blind as they were? and who so ignorant as the Messengers he sent? It was also the Apostles complaint of the Hebrews, that whereas for the time they might have been teachers of others, they had need to be taught again which be the first principles of the Oracles of God, Heb. 5.12. Having so long a while enjoyed the means of grace and salvation, and under the light of the Gospel, and had so many gracious instructions and reproofs, surely they might have been in the highest Form in the School of Christ, they might have been guiders and teachers of others: yet notwithstanding they had need themselves to be taught the very first Rudiments, the very A, B, C. of Religion, they remained ignorant of the first principles of the Oracles of God, and were fit to be fed with milk, than with strong meat. In the prophecy of Jeremy, the Lord sendeth the dull and heavy hearted Jews as it were to school to the creatures; The Stork in the heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, observe the time of their coming; but my people know not the judgement of the Lord, Jer. 8.7. So Isai. 1.3. The Ox knoweth his owner, and the Ass his master's crib, but Israel doth not know, my people doth not consider. The people of the Jews, Gods own people, enjoyed more means than ever any people besides: They had line upon line, and precept upon precept, Isa. 28 10.13. From the thirteenth year of Josiah, (saith the Prophet Jeremy) even unto this day (that is, the three and twentieth year) the word of the Lord hath come unto me, and I have spoken unto you, rising early, and speaking, but ye have not harkened. And the Lord hath sent unto you all his servants the Prophets, rising early and sending them, but ye have not harkened nor inclined your ear to hear, Jer. 25.3, 4. They had the means of grace you see, yet they were unprofitable under the means; they had helps for knowledge, yet grew not in knowledge. The point than is clear, That, The People may enjoy the means, and yet remain void of the knowledge of God. No more therefore for the proof thereof. For the ground of the point a little. You will ask, Is it it possible that there should be such senseless ignorance in the hearts of men that live in the bosom of the Church, and that any who partake of the Ordinances, and the means of salvation, should yet remain a people of no understanding? Alas, my brethren, the truth is, it is too too evident. We can speak of great matters, and (as the Apostle saith) we think we know something, but this I am sure of, that though we have lived long under the means, and have enjoyed abundance of light, yet notwithstanding if a man should go from house to house, even in this City where the means of knowledge are more than ordinary, he should find a marvellous poor deal of sanctifying and saving knowledge, yea, I do assure you, of any reasonable common knowledge in matters of Religion. If you ask, What is the ground of all this? I will answer briefly in two or three words. The first cause why men get no more knowledge, notwithstanding they have the means of knowledge, I take to be the blindness of their minds, the weakness of their judgements, the ignorance that is in their understanding. Though they have all the outward helps that any people have under heaven, yet having a want in themselves, and a weakness in their own powers and natural principles, it is impossible that ever they should receive any good by those means. This is the very cause which the Apostle Paul allegeth, Ephes. 4.18. why the Gentiles were estranged from the life of God, namely, because their understandings were darkened, and because of the ignorance that was in their minds, and the blindness of their heart. It skilleth not how bright and clear the Sun shineth, if in the mean time the visive faculty be wanting; if a man have no eyes to see, he is never the better for the greatest light in the world: So it is here; as long as men are full of blindness and ignorance in their understandings, though the light of the Gospel shine in their very faces, it is no marvel they benefit not thereby, for alas they have no eyes. The fault is not in the Gospel; for that is light: but the fault is in their own souls; their understanding is darkened, the scales of ignorance are grown over the eyes of their mind, they want an inward principle of spiritual sight, and so they are not able to reap any benefit by the most excellent means in the world as they should do. That is the first Reason. Add hereunto in the second place, that as they have blindness in their mind, and ignorance in their judgement, so they are mere natural men: and no further than God is pleased by a supernatural work of the spirit to go along with men in the use of the means, is it possible that they should be effectual. Naturally men are careless and negligent to attend and wait upon God with faithful painfulness in the use of the means, and so they will continue, till God put another spirit into them, and work that in them which will enable them to do what nature never can do: And hence it cometh to pass, that so long as they continue meet natural men, they are not able to receive that sweetness, nor reap that benefit, that otherwise they might from the Word of God: they have no mind to it, they hear, it may be, but they are not whether they hear or no. Job telleth us, that wicked men say unto God, Depart from us, for we desire not the knowledge of thy ways, Job 21.14. It is a place worthy some observation; They say unto God, Depart from us; How doth a man say to the Almighty, Depart from me? I do not conceive, that a company of men will be so desperate, as openly to outface God in his Ordinances, and bid him departed from them, or openly to profess it to all the world, that they desire not the knowledge of God, nor of his ways: But they said it in their hearts, and professed it in their lives, being careless of God, and regardless of the means of life and salvation. When the Word came with counsel, with reproof, with admonition, and the like, alas they flighted it, they made no regard of it, they neglected it; and as they behaved themselves toward the counsels and admonitions of the Word, so they are said to have behaved themselves towards God. And, my brethren, it is all one, if hearing the Minister speak unto you the word of God, and bring home to you the reproofs, and admonitions, and counsels thereof, you kick his Word from you, and happily take up arms against him; it is all one (I say) as if you take up arms against God and despised him: It is a plain case; our Saviour himself hath said it, He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me, Luke 10, 16. And so those men Job speaketh of, because they manifested a careless esteem of the ordinances, are said to bid God departed from them, and to profess, they desired not the knowledge of his ways: as if they should say, it is a tedious thing to us to be convinced out of the Word; we do not desire to be persuaded to do this or that; we have no heart to hear such things as these. This is a general fault among most that live in the bosom of the Church, to manifest a want of desire of the knowledge of the ways of God. How many several passages are continually extended to men in the preaching of the Word, both counsels and reproofs? some whereof it may be they receive: but such as cross their dispositions, and thwart them in any pleasant or profitable course of sin, oh how tedious are they to their hearts? how unwilling are they to be informed of them? how willingly do they reject those blessed means that God, would put into their hands to help them to salvation? Famous it that place 2 Pet. 3.5. Those mockers there spoken of, that should come in the last days, saying, Where is the promise of his coming? the Apostle saith of them, This they are willingly ignorant of, that the Heavens were of old by the Word of God, etc. They are willingly ignorant; as if he should say, they are ignorant because they will be ignorant; they do not desire to know that which might convince and reform them. Look how it is with a truant Scholar; though the Master be never so careful in his teaching, and take never so great pains with him, yet it is impossible that he should thrive in his learning; for happily he comes one day to School, and withdraweth himself a week after, and loseth more in two days than he can get in four: And you that are Tradesmen know, that a runagate Apprentice cannot possibly be informed in his trade, so as to behave himself skilfully for his Master's profit for the present, or his own benefit and comfort afterwards: So the truth is, if you ask me the cause, why so few men are savingly enlightened and informed in the ways of life and salvation, notwithstanding the abundance of means that they enjoy; Oh it is because we have so many truant Scholars in God's School, so many runagate Apprentices from the means of salvation; this is the cause that howsoever there be means and teaching enough, yet men are not gainers by these good occasions and opportunities, which God is pleased to put into their hands. This, I say, is the very reason. Let a Minister press a man that is somewhat lose in his life, to the performance of good duties, urge him to prayer with his family, to the sanctifying of the Lords day, to leave his swearing, and his vain company, or the like, he will turn the deaf ear to you, and though happily he will not presently fly in the face of the Minister, yet he will slight all that he saith; he for his part hath other business in hand: no wonder, my brethren, this man profiteth not by the Word, seeing his heart is not set thereunto, seeing he intendeth it not, hath no mind nor desire of the knowledge of the ways of God. The last and indeed the main reason why in this last age of the world, wherein the light of the Gospel shineth so bright, yet men sit in darkness, and in the shadow of death, and remain stark blind in heavenly things, and though waters are hard by us, yet we continue like a dry and thirsty wilderness, is, The corruption of men's hearts, in which they are settled, and in which they are resolved to continue, come what will to the contrary. A settled and secret resolution that harboureth in the souls of men, to maintain some private lust or other, is I say, a special reason why the minds of men are no more enlightened, nor themselves informed in the ways of life and happiness. Mark it, I beseech you; It is a thing that we may easily find to be true in our own experience: The retaining of any private lust, always hinders a man from attaining to saving knowledge. Look how it is with the body of a man, if one have a foul stomach, full of very bad and noisome humours, commonly it breedeth a rheumatic eye, and a sleepy and drowsy head; Just so it is also with the soul; if a man's heart harbour any noisome lusts, if any sinful corruption lodge there, the truth is, it always breeds a bleareyed judgement, it sendeth up such streams and mists into the understanding as quite dazzleth it, so that it cannot discern the truths of God; and hence it cometh to pass, that the soul being settled on its dregs, speak as long as you will, persuade as much as you can, yet there is no way to prevail, further than God is pleased by a mighty hand, to break open the heart of a man, and to enlighten it, whether he will or no, as a man may say. 2 Tim. 3 6, 7. this is observed to be the main cause why men are ever learning, and never able to come to the knowledge of the truth; They are very good Churchmen (as they say) often in the Church, always hearing, and yet notwithstanding remain as poor, ignorant, silly sots in the main things of life and salvation, as if they had lived all their days in the West-Indies. What is the reason and ground of this? The Apostle complaineth there of a certain company of widows, that were ever learning, certainly than you would think that they were good Scholars, no, that they were not. What was the cause, what? always learning, up early, and down late, and yet never come to the knowledge of the truth? What is the cause? The Apostle telleth you in the sixth verse, They are laden with sins, and led about with divers lusts; And vers. 8. They are of corrupt minds, reprobate concerning the faith, or (as it is in the Margin of your Bibles) of no judgement concerning the faith: Mark, like unto these carnal hearted widows, there is a sort of men in the Church of God, that carry the cloak of profession upon them, and will run to every Lecture, and take hold of every occasion to hear a Sermon, and yet alas know nothing, but are as silly and ignorant in the main grounds of Religion, as blind in the things of God, as any in the world: Will you know the reason why they thrive not? Observe it; They are laden with lusts, and led about with divers pleasures; their hearts cleave close to some corruption, they harbour some bosom lust in their souls; they have a form of godliness, but they take not up the power of Religion, because it would remove and dis-place those lusts that they love so well. I beseech you observe that place, Isa. 6.9, 10. When the Lord had a purpose to overthrow the people, and to bring a desolation upon them for their obstinacy, he biddeth the Prophet go and preach to them; but to what purpose? Not to do them any good, for he would not save them. Well, what course then must the Prophet take? Go (saith God) and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their cares, and understand with their heart, and convert, and be healed. I beseech you observe this Text: If they did see with their eyes, and hear with their ears, and understand 〈…〉 God would heal them: But God in his just judgement will not have them see, nor hear, nor understand, that they might not convert, and be healed, and he will accomplish this work by the Ministry of the Prophet, and therefore he sendeth him to harden them by his preaching, and how? Make their hearts fat, and then (as it followeth) their ears will be heavy, and their eyes will be shut. Now (observe) what makes an heart fat? First, continual glutting of one's self with diet, with immoderate eating and drinking; and then secondly, continual idenesse; these two make men fat: Just so it is with the soul of a sinner: When as the heart of a man cleaveth to a corruption, when as a man's affections are glued unto it, so that he takes delight in it, let it be what lust so ever it will be, you shall ever find him feeding upon it. The proud man continually feeds himself upon his pride, his mind is ever taken up with the thoughts of this or that fashion, with this or that way of attiring, and adorning himself; The Adulterer is still feeding on the pleasures of his lust, always contemplating on those cursed delights. The covetous man, meet him where you will, assoon as he is up in a morning, presently he is talking of buying and selling, of bargaining and matchmaking; So the drunkard and the rest of sinners; the meat is never out of their mouths, their hearts are continually set upon those sinful corruptions to which they are addicted. And withal (mark) as there must be feeding, so there must be resting; for daily exercise and labour spendeth a man; and therefore we know those that will feed any creature fat, put it up. So when a man is resolved to contiune in that course wherein he is, is settled on his lees, hath set up his staff, he will go no further, but there he will stay; such a man's heart is fat, and what followeth? his eyes will be blind: Whatsoever shall come from the Minister to thwart that sinful disposition of his, to cross that lust which lieth in his bosom, any way to disease him, or stir him off his dregs, though it be never so clear and plain, and delivered with never so much evidence and demonstration of the Spirit of God itself, yet he cares not for it, he is resolved to do what he pleaseth, and to take his own course, let them all say what they will. Hence it cometh to pass, that in these days of light, wherein the means of knowledge run through the greatest part of the land, and abound as the rivers from the sea, and yet men remain stark blind in the mysteries of salvation, and altogether unreformed in their lives. Do but observe a little the temper of men's spirits, and you shall find it generally to be this: Those truths out of the word of God which they conceive to cross their quiet, and disturb their peace, they will not endure: Their heart is resolved to be at peace, and at liberty, come what come will; and therefore whatsoever truth it be that causeth any disquietness or disturbance in them, away with it; Oh (say they) I will have none of that, I have done with that point. Surely it is no marvel that such men are not informed, seeing they have shut their eyes, and will not see: Oh (say they) I see no reason for this, I understand not why I may not doc such and such a thing: Yea, you will not understand it, you will not be informed, because it will trouble and disquiet your hearts. There is many a man, my brethren, who if he might have his liberty in sinful courses allowed him, and might enjoy his credit, and contentment, and ease in the world, together with the Gospel, would take up many truths that are now despised by him; but the main ground of his contempt lies here, he must have his sin, he will take his liberty, he will enjoy himself what ever is said to the contrary. And hence it is that God in his just judgement, seeing that such men will not entertain the truth in the ●ove thereof; that they might be saved; they should be given up to strong delusions that they should believe a lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness. Their heart being resolved which way to walk, it is just I say with the Lord to give them up to blindness of mind, to dulness of spirit, to ignorance and error, that they may be hurried on in the ways of destruction for ever; It is Gods own word, 2 Thes. 2.10. Because men received not the truth (the whole truth of God) in the love thereof; M●●y are loath to have some points to be true, as that a man ●hould exactly observe the Sabbath; it is just with God to give such up to a profane spirit, to deny the Sabbath; Others are loath to have this true, that they must pray duly every morning and evening in their family; it is just with God to give such up to a sottish and stupefied course, that they can be contended to go to bed like beasts. The like I may say of many other duties: The Lord calleth for fasting and prayer, and would have his people humble themselves and seek his face: now because the duty is tedious, and happily the world crosseth it, therefore many will fall out with the Ordinance, reject it, have nothing to do with it; they will have their ease and their quiet; their hearts are grown fat, and if any thing cross their corruptions, they will not hear with that ear. It is fearful what the Lord speaks against these, Rom. 1. 28. and my heart trembleth to think of the hideous cur●e of God against such courses, and his severe indignation against such persons: It is said there, that because the Heathen delighted not to retain God in their knowledge God gave them over to a reprobate mind, to do those things which are not convenient. Mark; As they did not like to retain God in their knowledge; as who should say, Must my mind be enlightened? must I be convinced and persuaded, that I must lay aside myself, and be content in uprightness of heart to embrace every truth of God, though it be with the loss of ease, and credit, and estate, yea, and of life itself? must I do this? well, I do not like it, I will not believe it, all the world shall never persuade me to it. And why? Because you have taken a sleepy pillow beforehand, you have been resolved to keep those things that these truth's cross. It is just with God, when men do not love and like to retain the truth he affordeth them, to give them up to a reprobate mind, that is, to a mind void of judgement, not knowing the truth, not approving the Word. And you shall see these men in all their courses and opinions vanishy; Why? Because the Lord hath given them up to a reprobate mind, a mind not able to observe what he revealeth, and a heart not willing to entertain what he discovereth to be good. Gather up these things. This is the last and most special argument, why the hearts of most men are estranged from God and his truth, because they harbour many lusts in their souls; and cleave close to some or other corruptions. It is a passage worthy observation, that is recorded Jer 43. The people that were left behind in the land, when the King of Babylon had carried the rest away captive, were resolved to go down into Egypt; but they would first go to the Prophet, and take his advice, and he must go to the Lord, and whatsoever the Lord should declare to them by the Prophet, that they would do, be it good, or be it evil: Here was a very fair pretence. But their hearts were fully resolved betore to go down into Egypt; and therefore when the Prophet brought them the answer of God, that they should not go, but that they should remain in the Land; Thou speakest fatsly, say they unto him, the Lord our God hath not sent thee to say, Go not into Egypt to sojourn there; but Baruch the son of Neriah setteth thee on against us. So they obeyed not the voice of the Lord, to dwell in the sand of Judah. As if they should have said, we had thought thou wouldst have persuaded us, that it was lawful for us to go down into Egypt, and if thou hadst done so, we would have harkened to thee; but because what thou sayest is not as we would have it, because it doth not fit us, nor stand with that course we are resolved to take, we will not yield to it, whether it be truth that thou speakest or no. I wish this were not so amongst many of us, I do not say, carnal and profane ones; the world is full of those, and their spirits are too too manifest: but I say, I wish it were not a fault even amongst many, that in some measure love and fear the Lord. We are grown sick of our peace, and we must have our quiet, and ease, and contentment, therefore though we should appear to be sincere before God in all things, and zealous for the cause of the Lord of Hosts, we will shuffle in divers practices, rather than be disturbed and troubled in that course that we have set to ourselves. Now, I say, gather up these, and I think the point is clear: If it be so that men are blind in their minds, and cannot know the Word, if so be they are careless and do not attend to the Word, nay, if so be they be settled in their sins and corruptions from which they will not part, it is no wonder, that though they have means, yet they are not savingly informed in the truth of God, answerably to those means which are bestowed upon them. Let me add now but one thing for the full clearing of the Doctrine. You will say, we see the quite contrary: For it is clear and evident, that there are many that live in the bosom of the Church, that have a great measure of understanding, yet are not such as God hath wrought upon effectually; yea, the Devil himself hath knowledge enough, and many a man that is nought and carnal, hath an abundant measure of understanding, happily much more than some godly and holy men can attain to. To answer this in two or three words. It is true I confess, there is many a cursed hypocrite that hath a great measure of knowledge; and yet in very deed hath no true understanding at all. For the knowledge whereby such men are enlightened, differs much from that information and understanding which the Saints of God have. For look as there is wild thime and garden thime, both of the same name, and both growing after the same manner, yet very different in their nature and qualities: so it is with knowledge; there is a gracious and a sanctifying knowledge, garden knowledge, as I may say; and there is a wild and a common knowledge. I will open it a little, in two or three words. If you go no further, but consider the understanding of both barely, you shall clearly perceive a main difference, between a Saint of God and an Hypocrite. 1. An Hypocrite, and a carnal man, like Judas, may thus fare have his understanding enlightened, concerning all the truths of life and salvation, that are either discovered or made known out of the Book of God, as to perceive the sense of the words that are set down, and understandingly to discourse of the meaning of the Scripture, and reason of the points therein contained, and that more freely and abundantly in outward appearance, than many of the dear Saints and Servants of God are able to do: and yet all this is but that which the Apostle Paul calls a form of knowledge, Rom. 2.20. Such an one hath only got religion by rote, as we use to say; like a child, that happily may be taught a syllogism, or some form of an argument, he may say it without book, but understands it not: so hypocrites may have a form, and as it were, an outside of knowledge, but there is something in the bottom concerning the savingnesse and holiness of knowledge, which they can never attain unto. For certain it is, there is never a carnal person under heaven, howsoever he can talk of God, and of Christ, and of Faith, that either knoweth God in the works of his ways toward him, or himself in the works of his duty toward God. That is a strange passage concerning Hazael, 2 Kings 8, When the Prophet Elisha settled his countenance upon him, and wept, Hazael said, Why weepeth my Lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou stay with the sword, and wilt dash their children, and rip up their women with child: And Hazael said, But what, is thy servant a dog that he should do this great thing? He thought that there was no such matter in himself, he perceived not the corruption of his nature. And truth it is, that as it was with Hazael, so it is with every wicked man under heaven, further than God is pleased to awaken him, he neither knows what he is himself, nor what God is; talk of it he may, but cannot apprehend it in truth; in the the general he may speak of it, but in his own particular he cannot. 2. For the further proof of this point, That there is a main difference between a child of God and an hypocrite, in their very knowledge: though I know it is the judgement of many, and those holy and godly too, that wicked men, in matters of knowledge, may go as far as any Saint under heaven, yet I take it they are deceived: for no sanctifying work of the holy spirit of God is common to those that are wicked and reprobates; but the work of saving understanding and illumination, is a work of sanctification: and to prove that, go no further but to the naked consideration of a man's bare understanding. When the Lord is pleased to work effectually upon the soul, there is a sanctifying work on the understanding as well as on the will. Now that work which is upon the understanding of a servant of God, as truly differs from the enlightening of a carnal hypocrite, as the heart of a Saint from the heart of a man not sanctified: As the Spirit of God, I say, hath a proper and peculiar work of sanctification upon the will of God's children, so also hath he upon their mind and understanding; therefore of necessity, wicked men having no work of sanctification, the children of God must needs differ from them in this particular of knowledge. Again, the Apostle is clear enough, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned. Before a man can discern spiritual objects, he must have spiritual light; therefore wicked men being (as all hypocrites are) but bare nature, and wanting spiritual light, are not able to perceive and discern the things of God. So you see there is a plain and broad difference between the Saints of God, and carnal hypocrites in the point of knowledge and understanding. Now then for the point itself, That there is such a knowledge as is peculiar to the Saints; take it, my brethren, thus: The godly do not only apprehend the meaning of the words in the Scripture, and are able to discourse of the reasons therein contained, but they discern also the spiritualness of the work of grace, that is discovered in the same. Observe it: There being, first, the Word of God set down in his book, and then reasons that go along with it, and lastly, a spiritual work of grace, that God hath made known in those reasons; the Saints of God alone see the spiritualness of the work that is manifested and communicated in that reason there set down. The secret of the Lord is with them that fear him, Psal. 25.14. wicked men may know repentance, but there is a secret of repentance which the godly only have: Wicked men may pray, but there is an inward spiritualness and closing with the Lord, a secret humbling of the soul before the Lord, which the godly only have: wicked men, I say, can pray, and hear, and discourse of repentance, and of faith, and the like, but there is a secret in all these, and a spiritual work derived into the soul, through the knowledge of all these, which the Saints only apprehend and understand. Take but an Apple, there is never a man under heaven can tell what taste it is of, whether sweet or sour, until he have tasted of it; he seethe the colour and the quantity of it, but knoweth not the taste: so there is no man under heaven discerneth more of grace than he findeth in himself. A carnal man may talk of repentance, and faith, and obedience, yet notwithstanding, there is a sappinesse, which I call the spiritualness in these blessed works, that no man can tell and understand, but only those that indeed have found by experience the work in themselves. We use to say, and we say truly, that no woman knoweth the nature of a mother, before she hath been a mother: So it is here; first, a man must have the work of grace in himself, before he can rightly understand the nature of it. No man knoweth what it is to be the child of God, or what it is to have a childlike affection toward God, but so fare forth as he findeth and feeleth this in some measure wrought in himself by the operation of the Spirit. I will not dispute that text, Rev. 2.17. I will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it: but I take this to be the main thing intended there, which makes for my present purpose: Name there signifies Adoption; and the white stone, Absolution: the Lord will absolve and acquit him of all those sins that he is guilty of, and withal, he will give him the name of a son. The Lord sealeth to the soul of a Christian man, that he is God reconciled to him: Now when the soul findeth this, and the like, and withal hath an inward work, which, though happily he cannot discover the manner and order thereof, nor express it to others, yet he knows more thereof then any man under heaven. Ask a child, How do you know such a man is your father? Alas, he cannot tell you, yet he hath a strong affection toward him above all others, and feels in himself such a leaning in his affection towards him, as another feels not. So the mother of the child that was brought before Solomon, had no Argument in the world to prove the child to be hers, but the yerning of her bowels, and relenting of her spirit toward the child, proved it sufficiently. So there is in a Saint of God an inward tenderness of affection, a leaning of his soul towards God, which no man knows but he that hath it. If a curious workman after he hath made a clock or a watch, show the frame thereof to a man ignorant of that Art, and declare to him the manner of making it, happily he will conceive his words, and his reasons, and perceive that he saith truth, but he cannot make such another, because he hath not the Art itself of clock-making: My brethren, so it is here, There is a curious frame in the soul of a Christian, of grace, of faith, of repentance, of holiness, of love, patience, and the like; a blessed disposition of heart, whereby the soul runneth right toward God and every holy duty, and strikes right (as I may say) in all holy obedience to God; this is a frame reared up by the hand of the Spirit of God alone, in the heart of a Christian. Now the Apostle Paul, who had such a work as this wrought in him, can tell the nature of hope, and of faith, and of repentance; but I that read what he hath written of these things, being a natural man, though happily I understand the sense, and apprehend the meaning of the words, yet the true knowledge of the nature of repentance, or faith, or hope, I cannot possibly attain to, so long as I remain a mere natural man: Even as an ignorant man cannot conceive the Art of Watchmaking, in that manner as the Artist himself understands it; so cannot I discern the nature of this spiritual frame in the heart, further than God is pleased to teach me this skill by the work of his Spirit within myself. When I find my own heart wrought upon, than I can best discover it to another, then do I know that which before I never understood; though happily I could discourse something concerning such things, and understand the outside as it were, yet that was all, I never knew the bottom, as I do now. You see then the difference between the knowledge of Hypocrites that live in the bosom of the Church, and the knowledge of God's Elect, or saving knowledge. Now for the Use of all in a word or two. If this be so, that men may live in the Church of God, and enjoy the means of grace, and yet be a people of no understanding, have no saving knowledge, than my brethren, here is a word of reproof to check all those conceits, and pull down all those silly imaginations of poor, ignorant, carnal creatures, that live here among us in the bosom of the Church, who because the Lord hath been pleased to put them into a place where the truth is plainly taught and preached, presently persuade their own souls, that they have wise doom and knowledge enough to bring them to life and salvation. If happily you come to any of these men and tell them, that they ought to be enlarged in those duties God requireth of his children, that they should be able to catechise their families, to pray with them, to instruct them, that they should be skilful in the art of humbling their souls before God, in private conversing, and spiritual communion with him; Alas, they will answer you, that for the present, they are too weak and unable for such things as these: Well, but prove them again afterwards when they have continued a longer time under the means, and demand of them how they have bettered themselves, what strength of grace they have attained unto; By no means you must meddle with them: What, they have not lived so long in a good Parish under a panfull Minister, and gone so often to Church, but surely they have sufficient to bring them to heaven; and although they cannot do so, and so, though they cannot give you a reason of the hope that is in them, yet they make no question but to speed as well as the best. Men think it enough to be good Churchmen, to have and enjoy the helps God vouchsafeth and bestoweth upon his people, to be often hearers of the Word read and preached; and so rest themselves contented, and there set up their staff, though in the mean time they remain as blind, and ignorant, and as carnal as ever. My brethren, be not deceived, the Lord will not be mocked. It is not sufficient to salvation, for a man to be an often hearer, to have his heart now and then enlarged, to give assent to the truths delivered, to conceive the grounds of them, or to be able happily to discourse of some points of religion. Oh look further, he that hath saving knowledge indeed, goes fare beyond all this. You that are tradesmen, or you that have children, will any man say, my child is a good Scholar, for he hath gone so long to school; or, my Apprentice hath good skill in his trade, because he hath served me so many years? It is true, he ought to be so: but it doth not follow, that because he hath had such and such helps, and lived so long under them, that therefore he is so. So it is here: there is no reason for any man to ground his assurance of salvation on his enjoyment of the means, or to imagine that God hath wrought mercifully for him in the matter of knowledge, which accompanieth life and happiness, because of his long living under a good ministry: no, it is not enough to have the preaching of the word among us, and to have the means and helps of saving knowledge; you may have all these, and yet remain ignorant and blind, and be a people of no understanding. Secondly, this is a word of instruction to us. We are hence given to understand the sinfulness of our nature, and the blindness of our minds, seeing a man may have all the means under heaven, and yet all prove unprofitable to him; may enjoy all the helps that God hath set up in his Church for the good of people's souls, and yet receive no good by them. What a strange heart is ours? Yet so it is even amongst many of us in this place, and I wish it were not so with most that live in the Church at this day. I fear me, that if a man should go from heart to heart, and observe every one's particular temper, he should find this that I say, to be too too true. What is the reason else you will not suffer a good Minister to follow you home, to search your souls, but take pet at such a man presently? what is the cause of this? Surely your ways are naught, your minds are blinded, your hearts are hardened under the means. Men are loath to let others see what they are, because they are not as they should be; they are like dull-headed Scholars, to whom it is death to be posed. But I say, observe therefore the marvelous deadness and weakness, the strange besotted dulness of our natures to good, that when we have all the encouragements and means that may be, yet we get no benefit, we reap no profit by them. If a man should have a tree in his garden, that all the dunging, and pruning, and dressing that he can use, will do no good of, nor make it bring forth any fruit, certainly he would think that tree to be of a strange temper: so here, let us see, and wonder when we see, that the Lord hath bestowed so much cost upon us, made his judgements come home even to our very doors, poured his mercies on us in abundance, yet we are not provoked, nor quickened, nor enlarged in the ways of life; that though wind and tide be both with us, yet we make no progress in goodness, but he that was ignorant is ignorant still, and he that was filthy is filthy still. That we may therefore shame ourselves, humble our souls, and bemoan our estates before the Lord, consider, I pray you, but these two things; The variety of helps that God vouchsafeth us, and the success those helps find in our hearts. When all the fire in the town cannot warm a man, how cold is he? When all the persuasions under heaven cannot work upon a man, oh how flinty is he! How graciously, my brethren, hath the Lord dealt with you that live in this place? How many helps hath he put into your hands? you have prayers, and sermons, and exhortations, and instructions, and admonitions, and comforts, forts, and all things that are available to bring a man to life and happiness: Now he that groweth not under this means, he that thriveth not with this food, he that is not heated by this fire, he that is not quickened by this dew of heaven, let him take notice of the strange distemper of his own heart, and the deadness of his spirit. I know not what to say to you: Certainly, had the Devil himself but any hope of receiving mercy, the sermons that are made in this City, were able even to melt his heart, (as it were) and to bring him to consider, and repent of the sins he hath committed against Almighty God: but because he hath no hope of mercy, he remaineth in a forlorn and desperate condition. Yet the Apostle saith, Jam. 2.19. The Devils also believe and tremble; that is, they know all things contained in God's Word are true, they believe them, and assent to them, and are persuaded, that God will one day make all his threaten good upon them, and upon the hearts of all the damned for ever, and that they together shall be wholly deprived of all those mercies that God hath propounded in his Word, and they tremble at it. Look now into your own hearts, and see what kind of temper they are of; when notwithstanding the many judgements that have been threatened, the many woes that have been denounced, yet, most either turn their back upon the Church, or turn a deaf ear to what they hear, and cast the Commandments of God behind them, and rather fleer in the face of the Minister, and contemn what he saith, then be any ways humbled for their sins, or tremble at the Word of God, and the threaten denounced out of it. My brethren, think of it for the Lords sake, reason a little with yourselves, and consider, and say, Lord, what a wicked heart, and what a wretched disposition have I? the Sea is troubled, the Mountains quake, and the earth sinketh, when the Lord speaks and uttereth his voice, nay, the Devils believe and tremble: but oh! what terrors and woes have I heard out of the Word, against my pride, my covetousness, my swearing, my drunkenness, my profaning of the Sabbath, yet none of them stir me one jot. I have had the fire full in my face, yet remain as icy, and cold, and frozen as ever: I have had many a heavenly dew upon me, many a silver drop, yet continue a dry and barren Wilderness. Oh what a heart have I! Surely, my brethren, such a case as this is very desperate and deplorable; think of it betime; in vain it will be for you to put it off. You dream, and have conceits of knowledge, and imagine that you have faith and repentance, whereas, alas! you have little or none of these graces; I pray therefore consider it now, and now hear and tremble, lest you tremble afterwards, when you are sunk down in the pit for ever: When you are in hell, you shall feel another manner of trembling then now is expected from you; for it shall be fare greater, and altogether without hope of remedy. Where now are all those professed enemies and rebels against God? where is Nimrod? where is Pharaoh? where is Sennacherib? are they not in hell, and there left to perish for ever? Reason the case therefore seriously with yourselves, to the end that now you may be humbled, and brought to tremble at the Word of God, lest hereafter you tremble when all hope is past. To move you the more, consider how graciously the Lord hath been pleased to work upon others: They have heard the Word, and have lived under the light of the Gospel, and they have received benefit by it, they have attained to good measures of saving knowledge. Are there not some that live near thee, of whom thou mayest say, such a man I know, and I thought myself once to have had as much understanding in religion as he, I made account I had as much ability to do God service as ever he had. But now the case is altered; he is able to discourse savourly and feelingly of the things of God, to pray sensibly and spiritually, to reason of the matters of salvation profitably, fare beyond that which I can do, and yet I have had as many helps, I have heard as much, and understood as much as he. O Lord, what a case is my soul in? what a sinful creature am I? Here is a drunkard converted, there is a profane swearer and a Sabbath-breaker wrought upon; my next neighbour, that happily was as bad as I, hath his soul humbled; many a gain-sayer of the Gospel, the Lord hath made him come crying to him for the forgiveness of his sins, begging pardon for such and such rebellions, especially for his refusing of the offers of mercy made in Jesus Christ: and all this while I stand it out! What a strange heart have I? That drunkard, that profane person, that swearer, that covetous wretch is brought home by the Word, and yet my soul is not enlightened to know God, and to understand the things of his kingdom! Now the Lord of heaven open your eyes, and have mercy upon your poor souls, and give you the knowledge of his truth, that you may be saved. FINIS. WILFUL HARDNESS: OR THE MEANS OF Grace Abused. By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England. HEBR. 3.15. While it is said to day, if ye will hear his voice, harden not your hearts. LONDON, Printed by G. D. for Francis Eglesfield, and are to be sold at the Sign of the Marigold in Paul's Churchyard, 1651. Wilful Hardness: OR, The Means of Grace Abused. SERMON VII. PROV. 29.1. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. THis Book of the Proverbs, by the consent of the judgement of all that have written upon it, is like an enclosed piece of ground; every particular sentence carrying with it (as it were) a full and complete sense of itself, each Verse being taken in, (as I may so say) from all the bordering parts of this Scripture, either going before or coming after it, having neither coherence, nor dependence upon any, but carrying in itself a full and entire sense; and therefore I shall spare the making of any kind of entrance, by showing any dependence of this Scripture, which I have now read, with that which goeth before it, but saving that labour we will come presently and particularly to the words in hand. In the Verse therefore there are two things offered to your consideration. The First is, the Sin that is here committed: He that hardeneth his neck, being often reproved. The Second is, The judgement that is threatened to be executed upon him, agreeable to the nature of the sin, He shall be destroyed. (we shall have occasion to open the words anon) He shall be shivered all to pieces; God will overthrow him, and all that appertaineth to him. So I take the word is meant. The Sin here is, hardening of the neck, and that is aggravated by the contrary means which God affordeth, and the helps that God putteth into his hands for his good; being often reproved, or as the word carrieth it, being a man of admonitions, one that hath had admonition upon admonition. The Judgement is set forth by several circumstances, discovering the quality of it. First, He shall be destroyed: And then secondly, The manner of it, Suddenly: God will not wait long, or vouchsafe so much long suffering and patience towards him, when once he cometh to that sin of hardening his neck, under the Means of Grace. And then lastly, here is the irrecoverableness of him in this his condition, He shall be destroyed without remedy, there is no hope of redemption for him. For the former, before I come to the Point, you must suffer me a little to make way for myself, in the opening of two or three passages in the Text. Two things there are therefore that we will briefly discuss. 1. What is meant here by hardening the neck? 2. What it is to be a man of admonitions. We will not be long in either, only (as I said) a little to make way for the evident discovery of the point, which we mean to treat of. To harden the neck then, it is a similitude taken from Oxen that are to draw in the yoke, that when they are to come and bow their necks to the yoke, they begin to grow stubborn and stiffnecked, and refuse to come under the yoke as the Master requireth, and as he expects they should do, and as those that are taught will do, whole nature it is to take the yoke willingly and kindly. To harden the neck therefore is, to be stubborn and rebellious, not to come under the Commandments of God, which in the Scripture are compared to a yoke, so Christ speaks, Take my yoke upon you; That is, Submit yourselves to the Laws of God, to the Statutes and Commandments of God. Now we are said to harden our necks, when as the Heifer in his kind, so our souls in their kind, withdraw our shoulders (as it were) from the commands of God, that when the will of God is revealed, we will not stoop, we will not yield and submit to the truths of Christ, but take up arms against him, and become rebellious to the blessed word of God. This is the stiffening of the neck; In a word, to be rebellious, to resist, to gainsay the truth of God, the word of God, and whatsoever is revealed to us, and aught to be done by us. The second Phrase is, Being often reproved. The word in the Original implieth, (as I said before) a man of admonitions, he that hath line upon line, and precept upon precept, admonitions upon admonitions; and therefore our English rendereth it well, A man often reproved, that is, one that hath not only been once counselled, and instructed, and reproved; but one upon whom the Minister is daily calling in the public Ordinance, one that is from Sabbath to Sabbath, at least, admonished, and persuaded, and entreated by the Minister of God, that is, continually, again and again, warned of the wrath to come. If such a man as this gainsay all these, and remain stubborn and rebellious, after so many admonitions and reproofs, than the judgement of God is ripe for him, and he is ripe for it, he shall be destroyed, saith the Text, the God of heaven will break him all in pieces (as the Psalmist speaks) and that suddenly, without remedy. So then the words being clear, the Point is thus much, viz. That, Wicked men grow most rebellious under the best Means. Mark this I beseech you, It is not I, but the Text that saith as much. A man that is often reproved, and hardeneth his neck. What is it to harden the neck? I told you, to grow stubborn and stouthearted, and to gainsay the truth of God, to oppose it. And what is it to be often admonished? One Means is here specified, but all are understood, he that hath many means, and that hath many helps, and many encouragements, that hath counsel, and advice, and reproof, and persuasions, and instructions; If he harden his neck: So than it is plain, that he may harden his neck, and he doth harden his neck, and grow stubborn and rebellious, notwihstanding all those means, for that is presumed, and necessarily employed in the Text. The case than you see is clear, That wicked men that shall be destroyed, for whom God hath appointed sudden, and heavy desolation, and perdition, they grow hardhearted and rebellious under the best means. The point is evident in the Text, we will show you what we have to do, namely, to make good the thing in hand, which we will establish by several witnesses, and discover the nature of it. You shall observe this to be a usual thing in the course of the Scripture, 1 Pet. 3. 20. The Text saith there, That the Lord went and preached, to the spirits now in prison. What spirits were these? which once were disobedient, when once the long-suffering of God waited in the days of Noah. Those spirits and damned souls, those damned Ghosts now in hell, the spirits of wicked men now in hell, what were they? they were those that were disobedient in the days of Noah: Noah a preacher of righteousness, whose life was a continual preaching, who daily called upon them, and was earnest with them to repent, and there was much long-suffering and patience afforded them, God waited long for their amendment, yet those souls were then rebellious under such great means, and they are now cooped up in Hell. A man would think it strange when he shall read the story of Cain, that he (notwithstanding God himself came from heaven to teach him) should yet remain obstinate and stouthearted; and yet (you know the story, Gen. 4.) you see it was so. Cain began to be dismayed, and his countenance fell because God regarded not his sacrifice; Well, God came from heaven, and takes Cain to task; Cain, what meaneth all this stir? Why art thou wroth, and why is thy countenance fallen? If thou dost well, shalt thou not be accepted? and if thou dost ill, sin lieth at the door, and unto thee shall be his desire, and thou shalt rule over him. A man I say, would think that one should be instructed when God himself teacheth, yet notwithstanding after all this Instruction of God himself ( in reason would be thought as effectual as could be) Cain forsakes God, and flieth off from the commandment of God, stoopeth not, nor yields obedience thereunto. This is that which the Prophet I saiah hath, Chap. 26. 10. Let favour be showed to the wicked, yet he will not learn righteousness, in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord. Though there be many helps afforded to him, though he be planted in the Church of God, where all things call and cry to him for amendment of life, though the holiness, and mercy, and goodness of God compass him about, though he have holy and religious neighbours about him, though he have a good Minister in the Parish where he is, yet he will not learn righteousness, but will deal unjustly, notwithstanding all the washing, he will remain black still, notwithstanding all the means that God vouchsafeth for his good, yet he will be naught still. One example you shall see of this in a passage of a Parable, Mark. 12. which makes good the Point in hand. A certain man, saith the Text, planted a vineyard, and set a hedge about it, and digged a place for the wine fat, and built a Tower; (here was much pains, and a great deal of cost bestowed) Well, he let out this vineyard to husbandmen, and went into a far country, and at the season he sent to the husbandmen, that he might receive of the fruit of the Vineyard: Did he receive any fruit? No, they beat one, and stoned another, and killed another, and all the messengers they sent away empty: At last, he sent his son, his well-beloved, but they took him, and killed him, and cast him out of the Vineyard. In a word, The Vineyard is the Church of God, and the Husbandmen were the Scribes and Pharisees, they were those to whom God as it were, had let out his Church: He sendeth his messengers, his servants the Prophets, rising early and sending them, his Apostles and Disciples to call for fruit, for the fruits of holiness, of faith and obedience, but they abused his servants, they made him no return of fruit, but when he looked for grapes, behold they brought forth wild grapes: At last the Lord sent his Son, the Lord Jesus Christ, he came amongst them, he that spoke as never man did speak, so that even all the world wondered at the gracious words which did proceed out of his mouth; certainly, saith God, they will reverence my Son, they will hear him, they will be governed by his directions, they will stoop at his command. No, they were then most outrageous and malicious against him, they all banded themselves together, Come, say they, let us slay him, they joined heart and hand, and all for his ruin. I will not dwell longer upon the proof of it. See it in nature. The Physician observeth it of the stomach that is naught, that the best meat that a man giveth it, the more cordials, the better diet, the worse are the humours that are bred by it. Even so it is with a naughty heart, and it is an argument of a most wretched disposition, when the best Physic, the best Remedies, the best diet (as I may say) that God can afford a man for his spiritual cure, shall make the heart the worse: And truly when the heart is naught, it groweth stark naught under the best means. No men are so bad, as they that live where are the best helps for amendment. The thing you see is evident in the proof of it, we will a little further discover the nature of such men as live under the means, and yet harden their necks, and how that corruption that is in the heart, doth discover itself most, where the best means are. And you shall see it made good in these two particulars; That wicked men, corrupt hearts are the worst under the best means, though they have admonition after admonition, though they are often reproved. First of all, The hearts of those men grow usually most rebellious against the Lord, and against that truth that cometh with greatest power upon them, either discoveriing sin to them, or working effectually upon the soul and conscience. The disposition of men usually that are naught is so, that they manifest a marvelous fierceness of soul, whereby they carry themselves violently against the blessed truth and Word of God; and the more, because it is the more powerful; we have a rule in reason, that contraries when they meet, the more violent one is, the more the other will work against it, as we may see it in fire and water: So it is here, the greater violence, and Spirit, and power, the Word hath in any place, the more violent the heart will show itself in gainsaying the Ministry thereof: The more home the Word cometh to the conscience, and the more powerfully it is applied, either in the convincing of sin, or persuasion to holiness of life, the greater rise and stir of heart there is against it. You shall observe this in a passage of the story of the men of Sodom, Gen. 19.9. When the cursed Sodomites came about the house, and would have taken the Angels that came to Lot, Lot he came out to them, and spoke very lovingly to them, but because that which he said, tended to cross them in their wicked and unnatural courses, mark how they answered him: Stand back, say they, This one fellow came in to sojourn, and he will needs be a Judge, now will we deal worse with thee than with them: and they pressed sore upon the man, even Lot, and came near to break the door. And why was all this? because his arguments were good and seasonable, by which he advised them against their wicked purpose, because he opposed them in that wicked course of theirs, therefore they could not now hold themselves, but burst out into a strange distemper of spirit, We will now (say they) deal worse with thee, than with them. And so in Acts 7. It is a very observable place, vers. 56. When Stephen had made a long relation to the Jews of the rebellion and stubbornness of their Fathers, they heard him all along without manifesting any virulency of spirit, but at last, when he came out with that, Ye stiffnecked, and uncircumcised in heart and ears, you do always resist the Holy Ghost, as your Fathers did, so do you; then when they heard these things, when Stephen made a powerful application of what he had said to them in particular, and told them, that they had been the betrayers and murderers of that just One, of whose coming the Prophets before had showed, they were cut to the heart, and gnashed upon him with their teeth, and they cried out with a loud voice, and stopped their ears, and ran upon him with one accord These were the workings of their corrupt hearts, the more forcible Stephen was in the power of the word, the more violent they were in gainsaying that Word. I need say no more, only that is observable in Rom. 7. The Text saith there, That sin becometh out of measure sinful, because of the Commandment. How is that? It is as if he had said: Sin is the greater, and the more notorious doth it manifest itself, by how much the more the Commandment of God is the more openly published, sin becometh out of measure sinful, because that God in the Commandment gainsayeth it, and the more the Commandment is pressed, the more sin opposeth it, and gainsays it, and becometh the more violent, and so grows out of measure sinful. Briefly, look as it is with a stream and current or Rivulet, set but a little dam there, and it will run over it easily of itself, but if the dam be strong and high, the River grows deep, and cometh to be great and large: Why so? because it is stopped. So it is here, the Commandment of God is the dam (as I may say) every natural man hath a stream of corruption that is always issuing forth in a continued current; if it be so now, that the Word of God stoppeth him at every turn, in every ungodly practice, admitteth of no vent, giveth no way to any sinful course, gainsays him in every carnal and sensual delight, bars him of the sinful enjoyment of pleasures and worldly lusts; then the heart of a sinner beginneth to rise up against God, and against his word, and Commandment, and that only because the Word of God crosseth him, and gainsays him. And therefore observe it, if there be but a sleepie-headed Magistrate, or a careless Minister in a Congregation, that will lot a great deal of the water go, give leave for the stream and current of corruption to pass, let men have a vent for their lusts, all will be at great peace, and the stream will run as calm as can be; that Magistrate shall never have an ill word, that Minister that any way permits a vent to corruption, he and his Parish shall agree as quietly as may be; but if a man be stout and courageous, either Magistrate or Minister, he shall find violent opposition, and marvelous strive and workings of heart against him, and that word which he delivers, and the means of grace, which God vouchsafeth to a people. Again, as this corruption discovers itself, in opposing the good word of God, so in the second place observe another passage, wherein the wickedness and rebellion of men's hearts appeareth, notwithstanding God affordeth them the most excellent means of salvation. They cleave the closer, and cling the more eagerly to their corruptions and sins, because they seem to be crossed in the eager and violent pursuit of them. As you know it is the nature of stubborn spirits, the more they are forbidden a thing, the more resolved they are to do it. I have myself observed it in some stubborn servants, that have answered their masters: Why, if you had not said any thing, I would never have done it, but because you keep such ado, I will do it the more. You shall see a proof of it Jer. 18.12. God there had sent his Prophet early and late, to that people, to show them the good and ancient ways, how they should walk with God, and so prevent those Judgements that were threatened and hung over their heads. But mark the Spirit of this people, the more earnest and violent the Prophet was, out of tender compassion to their poor souls to win them to God, the more desperately did they resolve upon a course of sin, we will walk (say they) after our own devices, and we will every one do the imagination of his evil heart. As if they should have said, say what you will, we are resolved what to do, we will have our sin, we will not forsake our corruptions; nay, we will rather cleave the closer to them, because you labour to pluck us from them. This is the nature of every man in the world: I appeal to your own consciences, is it not so? Is it not in every son of Adam more or less, in wicked men wholly, in the Saints partly; observe it in your own experience, when that happily the truths of God come and lay siege close to your consciences, that you cannot find a way and vent for your base and sinful practices, but the Word of God crosseth you; how do your hearts swell, and repine at the Word! How weary are you of your Minister! How do your spirits vex at him! And so sometime at the Magistrate, if he be more zealous to reform abuses amongst men then ordinary. There is, I say, a secret indignation of soul, that every man may find in himself against the word of God, and the reproofs thereof. Let us come now to see the reason why men should be so senseless and unreasonable, to grow the worse because God is the better to them. What ground is there for this? Great ground my brethren, The Reasons are double, and both most evident and plain. The first is taken from that inward, and intimate love the soul of a wicked man hath to his sin: This is an everlasting rule, there is never a natural man in the world, but he loveth his sin as he loveth his soul; Nay, he makes his sin his God. And my brethren, the case is evident, we need no proof of it, take a trial of it in your own experience. Let the command of God be revealed, let the word of God be never so clearly made manifest to the hearts of men, let it shine never so bright even in their very faces; and let there be a beloved corruption comein the way, and let any one judge, which of these is generally more highly prized and esteemed: you shall find a man in such a case cast the Law of God behind his back, break through all the bars of restraint, that the command of God hath laid upon men, and he will have his corruption, he will enjoy this lust, though God and his Word never so much oppose it. What think you doth this man esteem of most, but his own corruption? The Point is evident therefore. It is also clear by the example of the young man in the Gospel. When Christ propounded this to him, That he must sell all that he had, and give it to the poor, and come and follow him, and expect riches and treasure in heaven: The Text saith, He went away sorrowful. The covetous heart of this young man did so cling to the world, and to the things thereof, that he made the world his God; and he was contented to part with eternal life, and salvation, and Christ, and all, rather than with those outward comforts that the world afforded him: The case is Evident then: A natural man makes his sin his God, and upon that he bestows the greatest of his love and affection, and this appeareth, because he will part with heaven, and happiness, and all, rather than with it. Mark now what follows: This being a certain rule; then this follows necessarily, that which a man loveth most, and setteth highest price upon, when that seemeth to be taken from him, as it were, to be withdrawn from his possession and enjoyment, he is then the most eager after it, and labours most to detain it, and to keep it so much the faster: What a man loveth most, he will have the greatest care of, especially then, when it seemeth to be gone away, or when any other shall attempt to deprive him of it. A man hath a care of his money, above all things, at all times, but if he see a cheater come to put his hand in his pocket, he will be sure then to hold it with so much the more violence, he will not suffer the cheater to take it away, or any thief to deprive him of it. So it is here; the soul of a man sets a high price, and putteth a great esteem upon every corruption at all times, loves it continually, makes much of it, hides it under his tongue; but when the Minister of God cometh to pluck away a man's corruptions, to pluck away the world from the covetous, the strumpet from the adulterer, the cup from the drunkard, sensual delights from the voluptuous; then he holdeth it fast, than he is carried with so much the more violence against the Lord, and his truth, and his messengers, than he hugs his sin in both his arms (as it were) because the word would pluck it away from him. It is in this case between a natural man and his sin, as it was between Demetrius and his goddess Diana, Acts 19 you shall see here, when Saint Paul began to preach against the gods that were made with hands, he said nothing against Diana in particular, but lays down this for a general ground and position, that they were no gods that were made with hands, Demetrius soon saw the consequence of this doctrine, that then Diana would be no goddess at all; see now how Demetrius pleadeth the case to his fellow craftsmen: The truth is, saith he, we all know, that by this craft we get our live, and we are all maintained by Diana, now if she fall to the ground, as one Paul preacheth, and laboureth earnestly to have her down, as being no goddess, if she prove to be no deity, certainly we are all undone, all our trade will come to nothing, therefore let us join hands together to defend her honour: upon this all the City was in an uproar, and there ariseth a great cry amongst them, for the space of two hours, Great is Diana of the Ephesians. What is the reason? Paul would pull down Diana, therefore it is high time to maintain her honour, Paul would throw down the gods made with silver and gold, therefore it was high time for him to stand for those gods that he might also maintain those profits that came to him by them. So it is, my brethren, with all the sinful courses of wicked men in the world: All the while the Word of God is so taught, that men observe no kind of crossness in it to their own corruptions, men will bear it with much quietness, but if a man have a Diana in his heart, a sin that he loves, a sin that brings him in pleasure or profit, a sin that by no means he will lose, as the worldling, he must have his gold, and the adulterer must have his queans, and the drunkard his cups, let the Word of God offer but to pluck these away, and you shall have an uproar presently, and they will all cry out, our trading will fail, our delights will be gone, and we shall never see any more good days. My brethren, I know not how it is here, but this we find by woeful experience, in the country, too often: Let us but thwrat young men in their sports, we shall see them so much the more violently bend upon them, even because the will of God is manifested to the contrary; And why? The truth is, say they, if we give way to the Minister, and be ruled by him, and hearken to what he preacheth, then adve to all delights, and comforts, and pleasures, then adve to all good fellowship, and farewell our company, and therefore they are so much the more violent to practise those sins that are cried down in the ministry of the Word, that they may maintain their own carnal liberties and sinful pleasures, and they will be sure when the Minister speaks against their sports, and pastimes, and revel, to be the more eager in the pursuit of them. And so likewise the elder sort, if happily a Minister preach, as occasion offereth itself, against ill orders in their families, it may be against their trade, their buy and sellings on the Sabbath-day, they will lay all their heads together, how to cross the Minister, and if it be possible, to remove him out of his place, because they love those courses, and have their gain by them. This is therefore the first ground, because they love their corruptions, and what a man loveth, he will be the more eager in the keeping and holding of it. We will now add the second reason: And that is taken from the pride of men's hearts, from the haughtiness that harboureth in the heart of wicked men, that they are not able to bear the Commandment of the Lord: and therefore when the Word of God, in the ministry thereof, seemeth any way to overpower them, and to go beyond them, to master their hearts in any way, oh, they think it a matter of disgrace, and a great disparagement for them to be so base, and such silly simplicians, as to stoop to the lure of a poor Minister, to be at his beck, and to stand at his command. Alas, my brethren, do you think we preach ourselves? Indeed in carnal reason, if a Minister should come in his own name, and lay upon you his own commands, it were fit for him to say nothing then to go about such a work, in regard of the great distance there is between the men of the world, and him, in outward respects. But we come in the name of the Lord of heaven, and it is his word that we preach, and the Word of God is powerful, and will make the sturdiest heart to bow or break under it, it is mighty in operation, like a twoedged sword, dividing asunder between the joints and the marrow, searching even into the very thoughts of the heart. Now because the heart of a natural man is not able, nor indeed willing to stoop to the authority and power of the word, loath to be at the beck of God's command (such natural pride, and arrogancy of spirit there is in carnal men,) that in stead of submitting and yielding thereunto, they take up arms the more against it, by how much the more powerful the word it. It is a pretty passage that we read of the Philistines, when the Israelites brought the Ark into the field (now the Ark was a Type of Jesus Christ) mark the Philistines resolution when they heard of it: Woe unto us, for here hath not been such a thing heretofore: Woe unto us, who shall delive: us out of the hands of these mighty Gods? Be strong therefore, and quit yourselves like men, O ye Philistines, that you be not servants unto the Hebrews, etc. 1 Sam. 4. 8, 9 So it is here, when the word of God cometh with a certain kind of commanding power, (as it doth when it is delivered in the evidence and demonstration of the Spirit,) if a man indeed preach under the hatches (as I may say) as he may easily do, and trouble no man, he shall meet with no resistance: but if a man bring the Ark into the field, that is, set up the power of God's Ordinance, labour to advance the Throne and Sceptre of the Lord Christ in the hearts of men; then mark, to the end that men may not be brought into subjection to the Ordinances of God, that they may not stoop and be brought under the yoke of God's Commandment, they join hand in hand, and side one with another, and fight for their liberties, as it were counting it a matter of baseness, and pusillanimity to be subject to the Word of God. You have an example of this spirit that is in wicked men in Jer. 2.21. We are lords, (say they there) we will ceme no more at thee. And it is observable in that place I named before, Gen. 19.9. This fellow came to sojourn with us, and shall he be a judge? there lay the pith of the Argument, and that which moved their wicked spirits against Lot, if Lot had ruled them by his counsel, than he should have been master over them, therefore say they, Shall he be a judge? I could tell you woeful experience that we find of this: Wicked men, when they are gainsaid, and when the word of God is with that Evidence and power of the Spirit discovered to them, that it will either stoop them, or work upon their galled hearts and consciences, they are not able to bear it, they cannot endure to be under the government of it, therefore they will rebel against it, and resolve, what, shall the Minister rule us? Doth he think to bring us under his girdle, to make us do what he will, and follow what course he will have us take? Shall he be lord over us? It is the same also with Magistrates and with private families: Any means that God useth, any admonition whatsoever, findeth such entertainment as this with wicked and carnal hearts. Let this suffice for a second Argument and reason, why wicked men are so marvelous opposite against the word of God, and the means of grace, even then when it is most powerful in gainsaying them and their corruptions, because of the pride of heart that is in all natural men, whereby they are not able to stoop and submit to the yoke and rule thereof, but though they are often admonished, yet they harden their necks. We will now come to the Use. And to let all other Uses that might be made of this truth, thus cleared and confirmed alone, I will only intimate two unto you. What now can we gain from hence think you? The case you see is evident, and every man must subscribe to this as an everlasting truth, That wicked men are the worse, under the best means. You have seen the manner of it, and you have seen the grounds of it. What gain can we get from this truth? Briefly thus much. First, it is a Use of Examination. And next a Use of Exhortation. A man may hence clearly see his own soul as in a glass, and discern very plainly what kind of person he is, what kind of course he leadeth, in what state and condition he standeth, whether he be a gracious man, or a graceless man; whether a wicked man, or one that God hath a part in yea or no. It concerneth us all, my brethren, very deeply to think of it: Consider well therefore of what hath been said. I would not have you conceive that all this that we have spoken is merely to spend out the hour. No, my brethren, you must labour to bring your souls to be under the power of the truths delivered: And know this, that whatsoever the Lord saith unto you out of his word, he will require it of you, when you come to give up your accounts at that day. Every Sermon a man heareth, he is thereby nearer either to heaven or hell, either he is made better or worse by it. All men's estates in this world are either holy, or unholy; either they are in a state of grace and salvation, or in a state of sin and condemnation. Hence therefore you may take a scantling of your conditions, and plainly and clearly see how it is with you: Whether you be of the number of those that have infallible Evidences of the work of God's Spirit in the Ministry of the word, tending to holiness and sanctification, or whether you be yet in the gall of bitterness, and in the bond of iniquity. Whether you be as you came into the world, the children of wrath still, or whether you be begotten again by the immortal seed of the Word, to a lively hope, and to an inheritance with the Saints in light. Observe what the frame and temper of thy soul is, and how it standeth affected to the word of God when it is revealed to thy conscience. If the word prevail not over thee, and overpower thee, if thy heart submit not to the Sceptre of the Lord Christ, and yield to his commands, certainly thou art not right in the sight of God. We say of good seed, if it be very good, it prospereth in all good grounds: if it thrive not in one, the ground, we say, is naught. If the physic be good, and it work not kindly upon the body, the body, we say, is naught, if it work not at all, we reckon that body to be desperately ill, and in a dangerous estate. So it is here, the Word of God is this seed, it is this physic: if when it is plainly and powerfully discovered in the evidence and declaration of the Spirit of God, it work not upon us to the mortification and purging out of the corruption of nature, if it take not root in the heart, and grow there, and spring up to everlasting life, that heart is naught, and as yet such a one is in a miserable condition, and never yet had any true experience of the work of grace upon him, never yet found any found and saving operation of the spirit in him: so long as the Word of God, in the ministry of it, proves ineffectual, so long doth a man continue under the power of Satan, and a slave to divers lusts: If Christ in his Word get not the mastery of the heart, certainly that heart is in the possession of the Devil. It is a place of observable, Rom. 8.7. The wisdom of the flesh (by flesh there is meant the corruption of nature) is enmity against God, and (saith the Text) it is not subject to the Law of God, nor indeed can it be. It is an undoubted argument of a corrupt and unregenerate heart, of an ungracious and fleshly heart, that is not, nor cannot be subject to the power of the truth of God. I do not say, but the power of the word in judgement, may oftentimes awaken a man, and terrify the conscience, and yet the man remain still in the state of nature and unconverted: but I say, it is an ill sign when the soul of a man is not able to stoop to that purity, and holiness, and goodness, that is revealed in the Word, when a man cannot say with the Apostle, The Law is holy, and the Commandment holy, and just, and good, even then when it gainsays him in his most dearest sin, and directly crosses him in his wicked courses. My brethren, God is holy, and his Word is holy, that heart therefore that opposeth the Word, and stands out against it, and refuseth to give entertainment to it, must needs be an unholy heart: where there is a likeness and similitude, there is an agreement: it is impossible for the Word of God, that is pure in itself, to find any place in an impure heart, he therefore that withstandeth the Word in the powerful ministry thereof, hath just cause, not only to suspect, but to conclude of himself, that he is yet fare from the kingdom of God, and that there is as much difference between God and him, as is between heaven and hell. Mark for this end I beseech you: a passage or two in the Scripture, and suffer not yourselves to be deluded by Satan and your deceitful hearts. Howsoever a man may make a tush of the truth of God now, and think to plead a pretended hope of mercy whatsoever the Minister saith, yet see what the Spirit of God concludeth of such men as withstand the power of the Word of God in the faithful ministry thereof. Observe therefore that place in 2 Tim. 3 8. It is the description of a naughty and wicked heart: As Jannes and Jambres resisted Moses, so do these men: What are these men? Men of corrupt minds, and reprobate concerning the faith. If there be a Jannes and Jambres resisting Moses, standing out against the Word of God, opposing the Ministers thereof, who have hearts rising up against the truth of God, when it is evidently and plainly revealed by his Messengers: What are these in the judgement of God? They are men of corrupt minds, and reprobate concerning the faith, That is, they have minds not knowing, hearts not approving the good Word of God, and this is the just judgement of God upon them, their minds are so besotted, and their hearts so hardened, that they are foe fare from doing what God requireth, that they desperately resist it, and take up arms against it. You have another passage of the Apostle to this purpose, in Phil. 3. Many (saith he) are the enemies of the cross of Christ: but how shall we know them? whose god is their belly, whose glory is their shame; who mind earthly things: and what is the end of these men? whose end is destruction. It is a clear place; suffer not Satan to blind your minds, my brethren; if this be the truth of God (as it is most true that it is so) then certainly if any man find his heart guilty of these sins, he must know himself to be in the state of damnation. I appeal to any man's heart here present. Is not the Word of God holy? Is it not a gracious word? Is it not a heavenly truth? doubtless every heart will yield to it, that it is a good Word of God. There are none so senseless, I presume, that dare openly profess, that they care not for the Word of God, and that there is not such holiness, and such goodness in it, as is said to be in it. I dare not think, that there harboureth such a thought scarce in the heart of a man that liveth in the bosom of the Church. It is true, my brethren, it is a holy, and a good, and a heavenly Word. What then shall we think of that soul, that opposeth this holy and gracious Word? must we not conclude him to be an unholy and graceless man? must not he that opposeth this heavenly Word of God, be a hellish man? Certainly it must be a marvelous profane and devilish heart, that must go against that heavenly truth, whereby the souls of the Saints are converted, and brought to heaven, and made capable of the sight of the face of God, who is holiness itself. Let men therefore be persuaded of this truth, and take this Word home with you. I doubt not, but there be some in this Congregation, that are yet in their natural condition, that are not subject to the Law of God, that if you pursue them with the power of the Word, they will turn back and resist it, and gainsay it, such swine as our Saviour speaks of, that when Pearls are thrown before them, will turn back and fly in the faces of those that dispense them, and all to rend them. Consider of it, if thy heart therefore, when the Word of God cometh directly and powerfully home to thee, and laves hold upon thy conscience, and telleth thee, these and these sins thou hast committed, such and such hypocrisies were in thy duties and performances, such ways of holiness and preciseness thou must walk in, and such courses of sin you must forsake, if, I say, thy heart gainsay this truth, and thou art carried violently against the Word. Alas poor soul! think of it, content not your hearts with your conditions, but confess it, confess thou hast a graceless and naughty heart, this is the next way to be a Christian. It is a special ornament of a Christian man, to be contented to be checked by the Word of God, labour therefore to yield to the truth when it is revealed. And this is the first Use, a word of Examination. The second is a word of Exhortation, and so I will conclude. We are all to be exhorted in the name of the Lord Jesus Christ, to take notice of this evil that is in our hearts. I say, all of us, for howsoever wicked men do professedly oppose the truth of God, and his Word in the faithful ministry thereof, yet the Saints of God themselves, so fare as they are flesh, have resistances in them; but with this difference, a godly man when he perceiveth his heart stubborn and rebellious against God in his Word, he yet notwithstanding joineth and sideth with the Word, and laboureth to oppose that corruption of the flesh; so it was with Saint Paul in the place before named. A child of God that hath a holy disposition wrought in him by the Spirit of God, when he seethe his heart unwilling to yield to Christ and his Word, he cryeth shame upon himself, that after so much hearing, so many mercies received, so many gracious promises revealed to him, the good Word of God so often laid home to his conscience, that his heart should yet remain in any measure rebellious against God; and therefore he resteth not in this condition, but takes up arms against this rebellion of heart, as well as against any corruption else whatsoever. This, I say, is the disposition of a gracious heart. But with a wicked man it is clean contrary. So then I say, though it concerneth all natural men in a special manner, to suffer this word of exhortation, but seeing every man, even the Saints of God themselves, so fare as there is corruption in them, have in them this rebellion of nature, it is therefore an exhortation to all to be persuaded, if we tender our own good and comforts, not to content ourselves to be bare hearers, to enjoy the means of grace, and to live under the powerful preaching of the Gospel, but to labour to bring our hearts to yield and submit to the truths revealed, and to give way to the Word of God, to be contented to be governed by the good Word of God. It is better never to have known the Word of God, then to have it made known, and to gainsay, and stand out against it. Let us therefore be careful to subject ourselves, and to take up the yoke of the Lord, to give way to every truth revealed, being willing and contented to yield to whatsoever the Word of God shall make known, whether it declare what is amiss, to take that away, or whether it revealeth what is to be done, to practise that. This is a blessed frame and disposition of spirit, and by this we shall come to have comfort and benefit by all our hearing; this is the only way to get that good, that God intendeth in all those helps and means that he hath appointed in his Church. It is the commendation of Josiah, that his heart melted at the hearing of the Law read, 2 Kings 22.19. And I know not a greater ornament to a Christian, then to have such a heart; that look as it is with soft things, they will take any impression that is put upon them, whatsoever the stamp or seal setteth upon them they will take it, print for print, be it of what nature or kind soever; such aught to be the temper of every soul, to have a tender yielding, melting heart, to be of a pliable, teachable disposition, to give way to whatever is made known out of the Word. I beseech you therefore take this home to your souls, and suffer the words of exhortation, let the Word of God take place in your hearts; I would have every Christian soul to look up to heaven when he cometh into the Congregation, and to say, speak Lord, thy servant is desirous to hear, and contented to hear and obey whatsoever thou shalt in this Sermon make known to me. And if the Lord will have any thing, give it him, if he exact any thing from thee, yield to him. This is a melting heart. But you will say to me (I will conclude in a word or two) How shall a man come to bow his neck, and take up the yoke of Christ? Here is all the labour, my brethren, and if we could once obtain this, the business would be done. God is not less merciful than he was, the Word is not less powerful than it was; but these hearts of ours are stubborn and loath to yield to the truth. Labour therefore for this, and have all. But what course shall we take to compass this? In a word, the means that I would suggest for the present are these. First, labour to work upon thy own soul a kind of reasonable contentedness, to part with that beloved corruption that lieth in thy bosom. I do not say thou canst do it, but I say labour to bring thy heart to a reasonable kind of contentedness this way. For my brethren, here is all the quarrel between you and the Minister of God, it all lieth here, the Lord saith, thou must forsake thy sins, or else I must damn thy soul. For we come for souls when we come to preach, we do not come here only to spend an hour, and so an end of the matter: No, but we see a poor company of creatures in the Congregation, and we know that many among them are yet hardened and blinded, and going headlong to perdition, it is now our labour and care to prevent your ruin, and therefore many a prayer we put up, and many a tear we shed on your behalf. Oh suffer your Minister therefore, because he desireth and studieth your good, he sees you walking in a way in which you must needs perish, and therefore he draweth the sword of the word of God against you; Oh stoop to the word of God revealed. Here now I say is all the quarrel, the Minister saith, you must leave your sins, the soul saith, I will not, I will have those fins, and I will practise those courses, and therefore thou stomackst the Minister, and thy heart works against the Word of God. Alas, Why do you contend against him, and murmur against him, we seek not ourselves but you, nor do we aim at our own ends, but at the salvation of your precious souls, and notwithstanding all your oppositions, here is the comfort of a Minister, that one converted soul is better than a whole world, therefore well may he sweat his heart for it, whatsoever you say. But I say, if the Minister labour thus with God, and with thee for thy souls good, why is all this controversy? Why dost thou not labour with thy heart to part with thy sins? It is the desire of the Minister, that it may go well with you, and yours for ever; Is not this reasonable? Oh, take notice what Traitors there are in your bosoms, that persuade you to the contrary, begin to think with thyself, of thy own folly, say with thyself, Lord, What a beast am I: Is not the truth that is revealed to me a plain truth, is it not the truth of God? Is it not for my good to yield unto it? Do not I see the heart of the Minister earnest to save me? what doth he say, but that which is profitable for my soul? What is the reason that I stoop not to this so reasonable a thing, why come not I under the power of this word, and submit to the government thereof? Oh my corruptions say it is unreasonable, what (do they say) wilt thou suffer thy sin which thou hast loved, and dallied withal so long, thy sin that hath been of such ancient acquaintance with thee, and yielded thee so much pleasure and profit: Wilt thou suffer the Word now to pluck it away from thee? My brethren, labour now to lay strong hands upon the Traitor, and to grapple with that bosome-corruption, and work thy soul to a contentedness to part with it. And to bring thy heart to this contentedness (for all the quarrel is ended if this be done) you must professedly come to this Point, whether it be better to lose an eye, or a tooth, or a limb, and go to heaven lame or blind, or to retain these, and go to hell, and lose your soul for ever. Bring I say thy soul to a secrious consideration of this truth, either I must lose my sin or my soul, there is no third thing to be done, howsoever carnal reason may suggest other matters, yet it must come all to this at last: Therefore think of it seriously, and tell your souls this in secret, if sin be had, condemnation must be entertained by me also, choose now which you would have. Every man by nature hath this principle in him to desire to sleep in a whole skin; and therefore we shall observe men in times of horror of conscience, the soul is content, for its own safety, to fling off all for a while. Bring thy heart to it now, and labour to keep it close to this point, either to renounce Christ or sin. Look as it is with a man that hath a gangrean in his hand or leg, or some other venomous disease: when a man comes to him and he asketh his counsel, and he tells him, that the nature of the disease is such, that the part must be cut off, or else all will be infected, this he likes not perhaps, but yet this is not enough to work in him a resolution of being dismembered, and therefore he sendeth for another, and another. But at last one cometh and telleth him plainly, either you must lose your hand, or your life, oh then the heart is brought to this, rather take my hand than my life. So it is here, bring thy heart to this therefore, either leave all profaneness, leave all contemning of God, and love of the world, or leave salvation, either your life, or your lust must go, your sin, or your eternal happiness. Work this upon your souls every time you come to hear the Word. The second thing for a man to do, that he may come to give way to the Word of God, and have a teachable soul, is this. Take heed of admitting any carnal reasonings against the truth revealed, and the plain Word of God openly manifested to you: no carnal shifts and evasions for the soul will be thereby cozened. In Exod. 7. you shall see there, Moses cometh to work upon the heart of Pharaoh, and to persuade him to let Isruel go, and to work the more effectually upon him, he doth some miracles, when Pharaoh saw this, he sent for the Magicians to do the like, and they did, 'tis true, Moses Rod eat up their Rods, but in the mean time, Pharaohs heart was hardened. The thing is this, my brethren, what Moses said to Pharaoh, the Lord saith to every soul, let thy soul go that it may serve me, let thy heart yield obedience to me, that thou mayest be blessed for ever, there is no remedy, this must be done, thou must be humbled for thy sin and forsake it, or else destruction on followeth. This is the charge which God sendeth by every faithful Minister: if now a man send for some carnal reason (which is as the Magicians to Pharaoh) and that suggests, what needeth all this ado? what needeth all this niceness and preciseness, is not God merciful? and shall a man look to be saved for his works? why did Christ die, if salvation were not for sinners? Oh, my brethren, this will undo you, these are the delusions of Satan, and mere carnal imaginations, and so the soul forsakes that repentance that God requireth, and gainsays that good Word which God hath revealed. Your only course now, my brethren, is to admit of no carnal reasonings, when the Word of God is plainly and powerfully discovered, when you see a miraculous hand of God in making known your hidden and secret sins, and laying open your estates, when God discovereth your sins in their own fearful and ugly shape; will you yield to fleshly imaginations, to think, alas, every thing is not Gospel that the Minister speaks, many wise men, and great Scholars, and Ministers too here are, that say the quite contrary. This is to hinder the power and efficacy of the Word of God. Admit therefore of no carnal counsel, send for no Magicians, when the Lords command is evident and plain, hear nothing against the Word of God, but yield and captivate your minds to the truths revealed. The third Argument that will bring the heart to stoop to the Word of God, it is this, to consider the excellency and sovereign superiority of the Commandment of God. My brethren, it is in vain to dally with the Word of God, you must know it is his Word, the Sceptre of his Kingdom, that Word by which you must be judged, that Word which shall stand, though heaven and earth change and come to nothing, that which shall be made good upon all men, either to their salvation or damnation, Therefore be convinced of the majesty and authority of the Word of God. Do not think that all the business is when you come here, only to hear a man speak an hour, and so have done. No, that which you hear is the Word of God, and that Word that is now revealed, it must rule you either here, to bring your souls to a subjection thereunto, or else to domineer over you, than when you cannot gainsay it. Many are the shift and turn that are in the heart of wicked men, to put off the force and virtue of the Word of God; alas, say they, these words are but wind, and they break no bones, and so men scoff at the threaten of God. Oh take heed of this, and know (and let your hearts be a wed with it) howsoever it is true, you may gainsay the commands of the Word, yet you shall never be able to fly the curse of the Word. A Minister may speak from God to you, and labour with God for you, and all may be cast aside, but the Word itself remaineth, and will have its effect one way or other, and that which you now reject, shall have dominion over you. Alas, my brethren, the Word we preach it is not our own, it is the Word of God, of the God of Heaven, and know this, that that which will not now be obeyed in the precepts of it, will hereafter be found in the curse of it. I would fain hear the sinner that now takes up arms against God and his truth, that makes nothing of the Commands he hears, and in effect says, that he will not obey them, I would feign have such a one consider, what he will say at the fearful day of Judgement. Now God bids thee repent, and believe, and obey the Gospel, and thou wilt not: the Lord then shall say to thee, depart from me into everlasting fire, I would feign hear a sinner say, Lord, I will not go down to hell, and be in that pit for ever. My brethren, you are too weak to strive with the Lord, his word may now be gainsaid, but then the Lord shall say, by this Word that thou hast disobeyed thou shalt be condemned, and that Word shall send thee down to the pit, when there will be found no resistance. Therefore I beseech you be persuaded, rather choose the good, that your souls may live, and know who you have to deal withal, it is the voice of God that speaks to you, that voice that shook heaven and earth once, and will do it again. Therefore let every soul be a wed at the mighty word of God, that being framed according to the rules of it now, you may be blessed for ever by it. Fourthly and lastly, Work thou when God works, and move thou when God moveth. There is a time when the Spirit of God moves upon the hearts of men in the hearing of the word, when God leaveth some impression behind him at a Sermon, that a man may say, me thought this day I was almost persuaded, the thought it was reason that the Minister spoke. On work now when God works, take that Word home with thee, and go aside, and lift up thy hands to heaven, and beseech the Lord to bless that good word, now that the heart hath been stirred, and in some measure persuaded, now entreat the Lord buckle and bow they soul in perfect obedience to his Majesty. Think well of this counsel my brethren. There is never a wicked man in the world, that slights the power of the word now, but he shall be terrified under it, and feel the power of it whether he will or no. If God therefore be pleased to stir up any thought in thee of this kind, do not put it out of thy heart by going about other business, or into wicked company, no, take home that stroke of God, make it work more effectually upon thee, converse with that word every night, and labour to bring thy heart to be affected with it still more and more. This is the next way to be sure to work when God works. The Devil stealeth terror out of the hearts of men, it should be our course therefore, that what ever powerful work God works in any of us in any measure, that thou art almost a Christian, as Agrippa, make one step further, join with God, go home and entreat the Lord to set it deeper upon thy soul, that thou mayest not only be almost good, but altogether good, and be ever constant in this course. FINIS. Courteous Reader, These Books following are printed, and are to be sold by Francis Eglesfield, at his Shop at the Marigold in Paul's Churchyard. EXcellent Instructions for the keeping of Merchant's Books, and Accounts by way of Debtor and Creditor, after the Italian manner, by John Carpenter Gent. in Folio. Aelians Tactics, or the Art of Imbattelling an Army, in folio. Animadversions of War, by Robert Ward Gentleman and Commander, in Folio. The Works of John Taylor the Water-poet, collected into one Volume in Folio. Heywood of Angels, in folio. Parcus on the Revelation in English, in folio. Goulston in Rhetoricam Aristotelis gr. lat. in quarto. The Works of that famous Mathematician, Edmund Gunter, sometime Professor of Astronomy in Gressam College, London, in Quarto. The Works of Sir Richard Baker, Viz: Meditations and Disquisitions on the Lord's Prayer in 4to. On the First Psalm in 4to. On the seven Penitential Psalms in 4to. On the seven consolatory Psalms in 4to. His Cato Variegatus, or Cato's Moral Distiches translated into English Verse, 4to. On the Creed in 12. Motives for prayer upon the seven days of the Week, in 12. The soliloquy of the Soul in 12. An Apology for laymen's writing in 12. decimal Arithmetic, or the use of Napiers bones, by William Barton in 8to. Butler's History of Bees, in 4to. The Seaman's Secrets, with the Tables new calculated, very useful for young Seamen, in 4to, Commentaries on the first Psalm, by Phinehas Fletcher, in 4to. The Purple Island, being Poetical miscellanies, in 4to. Joy in tribulation, or Consolations for afflicted Consciences. The Golden Sceptre, with the Church's marriage, and the Church's carriage, in three Treatises, by that learned Divine Dr. Preston in 4to, His five Sermons upon several occasions, preached at Court, The needle's Excellency, or a Book of Cut-works, in 4to. Light from Heaven by Dr. Sibbs in 4to. Lydias Conversion, or the Riches of Mercy, by Dr. Sibbs in 12. The whole Works of that Eloquent Divine Thomas playfere D. D. collected into one Volume 8to. The Handmaid to Arithmetic refined, by Nicholas Hunt. 8to. The Art of Dialling by John Foster, in 4to. An Introduction to the right receiving of the Sacrament, by W. Pemble, in 12. I he burden and unburthening of a loaden conscience, in 12. Spiritual food and Physic, being a large Catechism, by John Mico, in 8to, Nichols Catechism, in 8to, Corpus Christi, together with the demonstration of Antichrist, in 12. The History of Heliodorus in ten Books turned into English by W. Lisle in Quarto. Aesop's Fables in Prose and Verse grammatically translated, illustrated with Pictures, together with the History of his Life in 12. Divine Emblems and Hieroglyphics, by Francis Quarles, in 8to. The usefulness and excellency of Christ, by C. Jelinger, in 8to. The Office and Duty of Constables, Churchwardens, and other Officers, excellently set forth by Nicholas Layer, Counsellor. A Collection of Speeches, by Sir Edward Deering, in 4ᵒ. A Discourse of proper Sacrifice, by Sir Edward Deering, in 4ᵒ. Posseliis Syntaxis, 8ᵒ. Greek. Gods' Summons to a general repentance, by Adam Harsuet in 12ᵒ. Juelli Apologia, in 8ᵒ. Greek and Latin. Divers Sermons upon several occasions, by John Bond Master of the Savoy, in 4ᵒ The Doctrine of the Bible, in 8ᵒ. Gospel Conversion, by John Cotton of New England in 8ᵒ. A Brief of the Bible's History in 12ᵒ. by Enoch Clapham. Occasional Meditations, by Joseph Hall, in 12. A brief Exposition on the Epistle to the Hebrews, by David Dixon, 8ᵒ. Shorthand writing, by Thomas Shelton, in 8ᵒ. Wollebii Compendium Thelogiae, in 12ᵒ. Spare minutes, or Warwick's Meditations, in 1●. The Map of England with the Kings. Shorthand writing, by Henry Dix. Luchans' Dialogues translated into English, in 4ᵒ. Holidaii Philosophia, in 4ᵒ. Veneti Historia, in 4ᵒ. Death's Deliverance, and Eliahs' fiery Chariot, in two Sermons, by Alexander Gross. A Manual of Controversies in English, by Osiander, in 8ᵒ. Munition against man's misery, by R. Smith, 12. Wit and Mirth, by John Taylor, in 8ᵒ Garden of spiritual Flowers, in 12. Bible Battles, by Bernard, in 12. Monuments in the Saxon tongue, written 700. years ago, showing, that both the Old and New Testament, Lord's Prayer, and the Creed, were then used in the Mother tongue, collected by William Lisle, 4ᵒ. The Excellency of a gracious Spirit, together with Moses self-denial, by jeremiah Burroughs, 8ᵒ. Formulae Oratoriae, in usum Scholarum concinnatae, by Io. Clark of Lincoln, in 12. Phraseologia puerilis, or selected Latin and English phrases, by Io. Clark, in 12. The power of the Christian Magistrate in sacred things, by Lewis du Moulin, History reader in Oxford in 8ᵒ. Brief notes upon the whole book of Psalms, by George Abbot late published, in 4ᵒ. Amicus Reipublicae, the Commonwealth's friend, or an exact and speedy course to justice and right, and for preventing and determining tedious Lawsuits, by Io. March of Grays-inn, Barrister. The Souls preparation for Christ, by Thomas Hooker of New-England, in 12. The Souls possession of Christ, by Thomas Hooker of New-England, in 12. The CONTENTS of the several Sermons in the ensuing Work. SERM. I. Doct. 1. JEsus Christ hath given himself for all that believe. page 8. To what Christ gave himself for believers page 9 Use 1. The love of Christ to believers page 17 Use 2. Ground of consolation to believers page 18 Use 3. Motives to give up ourselves to Christ page 19 Use 4. Persuasions to believe in Christ page 21 Doct. 2. Christ gave himself for believers to free them from guilt and punishment page 24 The Point opened page 25 And further cleared in four particulars page 27 Reas. 1. From Christ's love to God page 31 Reas. 2. From Christ's love to believers ibid. Use 1. Consolation to believers page 32 Use 2. Exhortation to two things page 34 Use 3. Instruction threefold: 1. That there needs no satisfaction on our part page 39 2 The great bondage under iniquity page 40 3 To love Christ that hath given himself page 41 SERM. II. Doct. 1. Christ is in every justified person page 48 In what respect Christ is in them page 49 The means whereby Christ is in them page 50 Use. The readiest way to become justified page 51 Doctr. 2. In whomsoever Christ is, there is a death of sin, and a life of righteousness page 54 Degrees of the death of sin, and life of righteousness page 56 How to know the death of sin, and life of righteousness page 58 Use 1. Exhortaion to the death of sin, and life of righteousness page 66 The bad use that the world makes of the falls of others page 70 Use 2. Comfort to those that die to sin page 72 Terror to those that do not page 75 SERM. III. Doctr. 1. God commandeth his children to do nothing, but he promiseth to enable them to perform it page 80 Reas. 1. It is God's purpose they should obey his Commandments page 81 Reas. 2. All their obedience shall come from Christ page 82 Use 1. To show that God's Commandments are not grievous page 83 Use 2. How unexcusable defects o● obedience are page 85 Use 3. The ready way to obey God's Commandments page 88 Use 4. Consolation to God's children page 90 Doct. 2. Sin shall not reign in God's children to obey it as a King, nor so as to damn them for obeying it page 93 Reas. 1. All reign of sin to damnation, from the Justice of God page 94 Reas. 2. All Christ's people must be like Christ page 95 Use 1. The falseness of that position, that all are. sinners alike page 97 Use 2. Consolation to God's children page 98 Use 3. Exhortation to fight against sin page 101 Doct. 3. All the encouragement we have from God, is of grace page 102 Doct. 4. All the privileges, and mercies we enjoy, come by Christ and his Gospel Ibid. Use 1. To check their unthankfulness that enjoy the Gospel page 105 Use 2. Exhortation to prize Christ and the Gospel page 106 Doct. 5. All that are in Christ, are not under the Law, but under Grace page 107 What it is to be under the Law Ibid. What it is to be under Grace page 111 Use 1. Comfort to those that are in Christ page 113 Use 2. Reproof of uncomfortable Christians page 114 Use 3. Instructions to those that are out of Christ page 116 Use 4. Exhortation to get interest in Christ page 118 SERM. IV. Doct. The voice of the Lord Christ is only to be attended to, and obeyed page 126 After what manner the voice of Christ must be harkened to page 127 The voice of Christ made known two ways page 135 Reas. 1. Christ alone hath command over us page 136 Reas. 2. The direction of Christ is surest Ibid. Reas. 3. Christ only is able to teach us page 137 Reas. 4. Christ only can teach the inward man Ibid. Use 1. Reproof of several sorts, that hear any thing but the voice of Christ Ibid. Use 2. Reproof of the Saints in several cases page 143 SERM. V Doct. 1. All outward privileges are not able to make a sound Saint of God page 157 Reas. Outward matters work not on the heart page 159 Use 1. Reproof of those that trust to outward privileges Ibid. Use 2. Exhortation not to rest in outward privileges page 160 Doct. 2. Faith causeth fruitfulness page 163 Use Reproof of those that are unfruitful page 164 Doct. 3. Every faithful man doth imitate the actions of Abraham page 166 Several steps of Abraham's obedience page 167 Reas. The same promises, and spirit, in and to all believers page 176 Use 1. To show who are true Saints page 177 Trials who be children of Abraham page 178 Use 2. No by-way to bring to happiness page 184 Use 3. Comfort to God's people page 185 SERMON VI Doct. People may enjoy the means of knowledge, and yet not profit by them, but remain void of the knowledge of God page 194 Reas. 1. From the blindness of men's minds page 196 Reas. 2. Because men are merely natural page 197 Reas. 3. Resolution to keep some lust page 200 Difference between knowledge of Hypocrites, and Saints page 206 Use 1. Reproof of conceited ignorant persons page 211 Use 2. Showing the sinfulness of nature, and blindness of mind page 212 SERM. VII. Doct. Wicked men grow most rebellious under the best means page 221 Wherein this rebellion discovers itself page 225 Reas. 1. From the love to sin page 228 Reas. 2. From the pride of men's hearts page 231 Use 1, For Examination page 234 Use 2. For Exhortation page 238 Means to come to submit to Christ's yoke page 240.